Saint Chrysostom HIS PARAENESIS, Or Admonition wherein he recalls THEODORUS the fall. Or generally An Exhortation for Desperate sinners.  Vincenti datur Manna, torpenti relinquitur multa miseria. T. A. Kempis. 
Translated by the Lord Viscount Grandison Prisoner in the Tower.  
LONDON, Printed for Thomas Dring at the sign of the George near Clifford's inn in Fleetstreet. 1654.   

To the Reader.  
I Should not have the vanity to believe any thing of my own worthy the press: but being concerned much in this treatise, I undertook he translation; and with some pains renewed my long discontinued acquaintance with the Greek, to render Saint Chrysostom's meaning into this plain English. It was writ with passion to his fallen friend, & I am very confident it may be beneficial to many, whose case is not unlike this of Theodorus. I wish it may, and that it may not be looked lightly on as mine, but with more serious eyes as the counsel of that reverend father whose it is. I am certain there can be nothing more appositely said to men in a desperate course of life, then what may be found here. I propound nothing of my own to any man, but such an excellent cordial as this I could not take alone, I desire it may be to others, what I pray it may prove unto myself, that in this time of misery (though we are liable to all other losses) we may lay certain hold on the better part which cannot be taken from us.  
Yours GRANDISON.   

TO MY NOBLE LORD THE EARL of Cleauland.  
MY LORD,  
SInce I first began this translation, your Lordship has still encouraged me to go on with it, and when I had ended it, I could not but think it unfirnished, till I had prefixed your name to it. I have always told your Lordship that I had no vanity to own my imperfections: and if I thought my confidence to print this Treatise a fault, I would smother rather than publish it. But having most seriously weighed the content and satisfaction the original brought to myself, after I had taken the pains to translate it, I resolved to make it communicable to as many as please to read Saint Chrysostom in my English. And though it particularly aims at fallen Theodorus, and as at him, so at every dissolute person; the most opinionated reserved men may read it, and perhaps sometimes find themselves not a little concerned in it. For it most particularly treats against desperation; which is a disease liable to the greatest confidence. Especially when the very same men (who have had the severe curiosity almost to blind their brethren with plucking the motes out of their eyes) shall be brought to consider the beams that are in their own: so great and just often proves their doom, who are not forewarned by our Saviour not to judge lest they be judged.  
My Lord, This treatise of the holy Father, signally invites us to be our own Physicians: and sincerely to arraign our souls before the face of Heaven; it instructs us how to prize the beauties God has endowed our minds with, unless we soil them with our own negligence; it teaches us to prefer the care of our souls above all earthly allurements though baited with the most tempting delights; and may well then be a fit mission from a Prison to those in the greatest liberty; for men in restraint (while they are most forbid vanities) begin to know then most truly what they are; for all deceiving delights possess us like the Devil; they take our wits from us; but the correcting hand of God, whilst we are in the troubles and miseries of this world, prepares us for a better; and here we shall find weapons and arms fit for the fiercest conflict of that nature, here (my Lord in this translation which I dedicate to you with that infinite desire I have ever to be esteemed  
Your Lordship's Most faithful servant GRANDISON.   
AN EXHORTATION TO DESPERATE SINNERS, Taken out of St. JOHN CHRYSOSTOM In his admonition to falling THEODORUS.  

CHAP. I.  
SAint Chrysostom passionately describes the great esteem and value we ought to have of our own souls, and on that Basis he raises this fabric of this Treatise, to persuade Theodorus plunged into extreme sins, and bewitched with the vanity of dissolute life, to return to virtue and Piety, in which he had once been a most eminent example.  
Who will give water to my head? and to my eyes a Fountain of tears? I take up this lamentation at a far more seasonable and needful time, than when the prophet's sorrow for the Jews, made him so passionate a Mourner. For although I determine not to bewail the desolation of many Cities, or kingdoms: I esteem the necessity of my grief much more urging, that am to deplore the loss of thy most inestimable Soul, more to be prized, and therefore more to be lamented then many Nations: Whose dignity, though never so swelling in the additions of vast riches, and innumerous numbers of people, could not make them equal to thee? Eccle. 16. For such is the esteem of one man embracing the will of God above ten thousand transgressors. What then were infinite millions of those Jews in the balance with thee before thy sad fall? Wherefore let no man blame me, if I double the bitterness of the prophet's lamentation, desiring (thus nearly concerned) to make my grief exceed his. And though I bewail no sacked City, nor sinful men subdued by a conquering power; the subject of my tears exacts a deeper sorrow. It is a most sacred soul, whose ruin I regret; a soul forsaken, and in a most deplored condition, God's own Temple demolished and razed. A Temple so sacred, as Christ himself took pleasure to inhabit there, while he governed alone unrivalled by the possession or dominion of sin or vanity whatsoever. How did the glorious beauty of thy soul excel all the magnificence and pomp of this World? whose only Ornament was our Lord JESUS, the World's Saviour, and Redeemer. Where is this beauty banished? Where consumed it? in the rage and flames certainly of that hellish Fire, which every temptation thy too easy soul yields to bring with it; for prepared art thou by the devil's malice for thy destruction.  
What honest and ingenuous man could abstain from mourning, perusing cordially the prophet's lamentation. When he speaks of those barbarous sacrilegious hands which profaned the Holy of Holies, committing every thing that was dedicated to the honour and service of God. The Cherubins, the Ark, the propitiatory, the Tables of stone, the Golden urn. And is not thy fall of much more sorrowful consequence, when all these were in a manner Types of thee, but representations of that greater excellence thy soul was once enriched with. Thou wert the more sacred Temple, though not resplendent with Gold or Silver; Yet refulgent with the grace of the Holy spirit: Who hadst within thee in stead of Cherubins and the Ark, God the Father, Christ his Son, and the holy Comforter. But (alas) Thy glories are perished, and thou become a very wilderness, wild and desolate, stripped and naked, robbed and spoiled of all thy riches and sumptuous Ornaments, which were once so miraculously and divinely eminent in thy pious life, that they were above human faith, these (I say) are ravished from thee, and (more to augment our sorrow) we see thee ruinated like a desert full of dangers, which nobody undertakes to keep. Thou hast no virtue left to bar the doors against assaulting temptations, but liest open to every corruption, and wicked determination of thy fancy. Whether it be pride, or lust, or drunkenness; or avarice what sin soever the devil commands to storm thee, there is nothing that defends the breach, nothing that guards thy unmaned soul: Yet once how much of heaven hadst thou in thee whilst (like it) the purity of thy thoughts was inaccessible to all manner of ill. Me thinks I speak wonders, not to be believed by those who see thee in this thy forlorn and desperate condition, which makes me pray, lament, and mourn continually, that I may see thee return again, to thy former integrity, and piety, which may perhaps seem to human apprehension impossible; but all things are easy in the hands of God. For he it is that lifteth the beggar from the dust; and exalteth the needy from the Dunghill, that he may sit with Princes, even with the Princes of his people. He it is that maketh the barren woman to keep house, and to be a joyful Mother of Children. Ps. 113. On this infinite and unsearchable love of our God to us, build thou thy hopes, and thou wilt find an impossibility, a strange incapacity within thyself to despair at any time, grace still working in thee to change thy heart into better, and better desires? For if the devil had the power to pluck thee from so eminent a top and glory of virtue, into this abyss of wickedness: Much more easily can our Omnipotent God raise thee up again, restore thee to thy former liberty and honour, and and not only set thee free from this base captivity, but make thy happiness greater than ever yet it was. Only I beseech thee resolutely to break all snares that shall be laid in the way of thy return. Let not thy hopes which are so full of certainty, be cut off by any destructive fear, or timorous persuasion; lest those punishments light on thee which are due only to the desperately wicked. For neither the number nor the greatness of our sins does absolutely condemn us to a condition irrecoverable. But resolved settledness, and an intolerable composedness in impious ways, are the sure manifest signs of a soul so fallen, that it shall never rise again. Wherefore Solomon does not speak generally of every man who transgresseth: Pro. 18. but names that wicked man, who when he comes into the depth of evil, contemns his mercy. It is only a wicked purpose never to leave sin that plunges men into this dangerous gulf of despair, and iniquity, from whence they can never so much as look back, and much more difficultly return. For the deceiving weights of wickedness lie like a heavy Collar on the neck of the soul, and forcing our eyes upon the Earth, forbids them to look up to our Lord that made them. Know than it is the part of a generous and truly daring Christian spirit, not to endure the tyrant's yoke; valiantly to combat and destroy those officious guards, his watchful malice sits over us. And with the Prophet, to acknowledge our obedience there only, where it is only due; saying with him, As the eyes of a maiden unto the hand of her Mistress; so our eyes wait upon the Lord our God, until he have mercy upon us: have mercy on us, Lord have mercy on us, for we are exceedingly filled with contempt. Ps. 123. These are divine exhortations, these are the doctrines of the most heavenly Philosophy, we are filled with contempt, we are shaken with infinite violent storms of sad events. Yet shall not this debar us from looking up to our God, and imploring his assistance: Nay, till our Lord has granted our Petitions, we must put on the confidence of importunate beggars, and not let our prayers cease till our requests are granted. This is the true Character of a pious daring soul, not to be baffled from his hopes by the violence of ill success: not to start out of the way or go back, because as yet he has not found the expected issue of his prayers, but to endure to the last, till the Lord have mercy on him according to the precept and example of the Prophet David.   

CHAP. II. The devil's endeavours and practices to undermine our hopes, and raze the Foundation of our eternal happiness. The comparison betwixt a dying body, and a perishing soul; with an exhortation to be courageous in our conflicts with the devil.  
THE wily subtlety of Satan aims at nothing more than to inveigle us in a Labyrinth of despair; still feeding our natural tottering inclinations with change and variety of doubts, and once unsettled, we are his certain prey; for irresolution excludes us from our expectations in Heaven, and reliance upon the benignity of our most merciful God and Father; it violently and too insensibly drives us from our hopes, our surest Anchors. By it we lose the very essence of our lives, the guide which leads us to God, the Pilot which steers our forlorn and shipwrecked souls into the Haven of Salvation. For resolution and a constant hope, never fail of assurance in the end; by hope (Says the word) we shall be saved, that will to the last preserve us. Hope is a strong and Golden Chain let down to us from Heaven, taking fast hold on it, we learn to subdue our soul's most desperate rebellions; Which our benign Lord finding us sure linked to it, has promised to raise and lift us by it, above all the dangerous billows of this present miserable life. Whilst he (who through idleness neglects to make his hold sure to this golden Anchor) sinks and is certain to drown, and perish in the deeps of his own wickedness. Which Satan that subtle Fox so well knows, that he than makes his hell-harvest, when he sees us laden with sin, and overpressed with the weight of our guiltiness, this is the time he so diligently watches for, than falls he on us, and presses our declinings with arguments of the immensity of our offences; and deceives us with his cunning aggravations. Then suggests he to our soul's horror and despair in their extremes, as there were no salvation left to us, and the doors of mercy were locked against our cries for ever; And once in this dejected and base low condition, how prone and precipitate is our descent into hell, forced still violently downwards by unresisted desperation, having weakly lost our hold on hope, that Golden Chain, we sink perpetually in the deeps both of sin and misery. Thus is it with thee (Theodorus) who hast cast off thy obedience and subjection to a meek and merciful Lord, quite rejecting his commands, and art become a slave under the outrageous Empire of that Tyrannous enemy to mankind, who never rests day nor night from ensnaring us ourselves to fight against our own hopes and expectations of Heaven. Thus hast thou flung off a light and easy burden; freed thyself from a merciful yoke, to fasten thy neck in links of Iron. And what is both base, and ridiculous: hast laid a millstone (the ass's burden) on thy own shoulders. What wilt thou think to do in the future, that at present suffers thy most miserable soul to be swallowed in this impetuous gulf of lusts: Nay, that wilfully has borough a kind of necessity on thyself, which continually compels thee to fall into deeper extremes?  
The woman in the Gospels when she had found her lost groat, called all her neighbours together to partake of her joy with her; saying, rejoice with me because I have found the lost groat. Lu. 15. 8. Thus will I call your friends and mine together, but to a different end and purpose. I will not bid them rejoice with me, but grieve and weep, lament, be truly sorrowful and mourn with me. For our loss is grievous and insupportable, greater than if we had lost never so great a treasure, or Magazine of Gold or Diamonds; For we have lost a friend not to be valued, who sailing with us through this vast Ocean (I know not by what means) is fallen overboard, and sunk into the bottomless gulf of perdition. If any man should offer to dissuade me from my lamentations, I would answer him with this passionate expression of the Prophet Isaiah, Let me alone, I will weep bitterly, you cannot comfort me. Is. 22. Such is the sorrow which draws this flood of tears from my eyes. Such a sorrow as doubtlessly would not shame Saint Peter or Saint Paul to own it, though in such excess, as they denied themselves all consolation or persuasion to the contrary.  
They who deplore the natural decreed death of the body, 
No comparison betwixt the death of the body and the soul.  may perhaps find comforters, who by the strength of reason and argument may without much labour restore their d●ooping spirits to settledness & tranqulity; & by religious precepts gently quiet and palliate their griefs. But who can plead 'gainst his just deploring, who laments the death of a soul fallen into perdition, dead in sin and pierced with ten thousand arrows, venomed with hell's malicious poison, the beauty, form, and grace of most eminent virtues, and devotions lost, and extinct in him. These administer matter justly to provoke lawful and lasting tears. What flinty heart? What rocky soul could in an agony so moving forbear lamentings, or entertain an apparition of any delusion, should forbid him his just sorrow. At the fall of the body it is human, though not altogether rebellious to weep. At the falling of a soul, the extremest lamentation is the greatest evidence of the truest piety. He who had on Earth possession of Heaven, in so much as he contemned, abhorred, and laughed at the vanity of the World, he who beheld the greatest beauty but as a statue of stone, or a fair picture; That he who despised Gold as dirt, pleasures and vanity as mire; He it is who most unexpectedly falling into a raging fever of burning lusts, has lost his comeliness, and his courage, is now turned a slave to his own bestial appetites. Shall not we then grieve for him? shall we cease our lamentations till he return to himself again? it is no more than our duty, and tie of Christian charity, if we have any sense of pity or humanity in us. What (alas) is the destruction of the body, but an accomplished course in the order of nature? yet such a loss finds daily mourners and lamenters. What ought we then to do for his perishing soul, which manifestly appears resolved on eternal damnation, if our prayers bring him not to repentance, but that he finish his course in obstinate sinning, and obdurateness of heart. For in death there is no remembrance of thee; in the grave who shall give thee thanks? Psal. 6. How great a sin than is it against the rules and Laws of charity, not to resent with the greatest pity a soul thus everlastingly perishing. Violent cries, and abundance of tears cannot possibly recall the dead; But frequent experience teaches us, that a soul dying here in sin is not wept for in vain; For the humble requests of brotherly charity plead so effectually before the Throne of mercy, that many hardened in obstinate impenitency, have melted into floods of tears, and have owed thee thanks for their contrition to the importunity of other men's prayers. And by such means, many both in our days and the days of our forefathers, who have deserted the paths of righteousness, and run headlong astray out of the ways of piety (which is a spiritual dying) at length have risen again with such heavenly alacrity, their fall so hid and obscured by the glory of their rise, that they have purchased the palm of recompense, and crowned with the wreath of victory, have triumphed Conquerors on earth, till they were summoned to be numbered with the blessed for all eternity. Yet infinite such examples prevail not with a man who wilfully continues in the flames and fires of his lusts; Such a wretched perverseness withstands his recovery, and pleads an impossibility of mercy against him. But if he chance to get a little way out of the fire, and by degrees leave it still farther behind him, the dimness which the flames caused will be taken from his eyes, & then how plainly will he discern the way of salvation to be accessible and very plain, smooth, and easy, having obtained grace for his guide. And conquered those Troops the devil laid in ambush for him. But he who wants the courage to undertake the combat, in vain desires the conquest. He may that's wilful stay and burn in the fire, nay, shut the doors against himself that are open for him. And whatman who is thus sotishly his own enemy, can design any thing nobly and virtuously? Wherefore this our common enemy makes it his only business, leaves nothing unattempted which may render us diffident of grace and mercy. Nor needs he much labour to compass that his end, if we lie prostrate at his feet; and take no counsel or resolution, or order the battle against him, it is an easy conquest to overcome us. But he who violently breaks his fetters, and betakes himself to the use of his strength with courage; He (I say) who in so desperate a condition allows himself no cessation, but with a continual violence maintains the battle against him, though he have before lost the day a thousand times, shall then recover his losses, and gloriously triumph in his enemy's overthrow. When he who is dejected with despair, and permits his spirits to fail and languish, can never hope for conquest; how can he overcome who makes no resistance at all, but fearing the encounter lays down his arms, and submits to his enemy.   

CHAP. III. God's mercy to the greatest sinners, an argument against despair.  
THE mercies of our Lord so infinitely exceed our transgressions, that meditating on them, they cannot but greatly consolate our drooping spirits, and arm us with courage against those temptations we ought strongly to resist, lest they overcome our trust and confidence in God. I mean those stupid apprehensions of the unpardonable immensity of our own guilt, as if God were not able to forgive us our sins being so great and so many, that to our imaginations they exceed the saving promises of his mercy. Oh let us take heed of such desperate persuasions as these? oh let us be careful that such thoughts as these, do not quash and annihilate our hopes, let not the devil delude us with an opinion that our Lord is merciful indeed; but extends that goodness only to small offenders, to those only who have provoked him but with a few and those small faults. For suppose a man justly branded with all the marks of those infamies and shames which are due to the greatest reprobates; One who had committed all those wicked acts, which most certainly unrepented fail not to shut the gates of Heaven against them who transgress so highly in them. And withal, we must grant this person to be no stranger to the truth, but to have been one of Christ's Church. Whatsoever was the cause of his fall? Whatsoever the inveterate malice of the Tempter had changed him to be, either whoremaster or adulterer, nay, perhaps Sodomite: Were he thief, drunkard, or common calumniator, one who had hugged all these sins with appetite and delight, nay, had made it his serious study to contrive his ends and hellish satisfaction in them? For my part I would not be Author of despair to such a wretch as this: no though he had continued in them many years. For it is impious blasphemy to reflect upon the anger of God, as if he were therefore displeased that we might be hardened, for than we justly should relinquish our hopes, if we were assured the flames of his wrath set on ●●●e by so many sins, were not to be extinguished with the tears of true repentance. But we must look with more believing eyes on his mercy, and admire the excellency of his justice and his clemency, who in his punishments is quite free from passions, and perturbations; And any one, but wilfully blind offenders, may plainly see, that our Lord has no delight or contentment in his revenge, but takes exceeding pleasure in his love, and tenderness, which is infinitely intent on our good. Be thou therefore of good courage, confidently and undauntedly rely upon the hopes of thy restauration to grace and happiness, in spite of all the machinations of the devil. Let him not deceive thee and possess thee with so horrid an opinion; as that God should at all delight in the punishment of sinners; For he is a most indulgent Father, carefully fond of us, and directing all his actions towards us for our good, even in the depth of our malice against him, unwiling (is he) and loath to see the increase of our perverseness. But of his own Fatherly compassion keeps us off from contemning and despising his mercy. If any one voluntarily of his own free motion forsakes the light, who can accuse the light for that man's darkness, does not he want the benefit of that light through his own folly, and wilfulness? So he that disdains submissively to adhere to the omnipotent power of God, and to live in the light of grace which illuminates all true believers, suffers not by the goodness of that power, (which is the original Fountain of all blessings) but the unruliness of of his own rashness, and stupidity which so wilfully brought him into his own ruin and destruction. Our merciful God sometimes lets us see the rod to frighten us; but draws it back and puts it up again, that his children may be sensible of his averseness to revenge, and of his infinite propensity to allure and attract them to himself. So a discreet physician afflicts not or troubles himself, at the raging distempers of a man frantic, but is himself the patient when he works the cure. He treats him gently, he courts him into his own health; and though the mad man fly in his very face, he uses meekness with art and skill, and unmoved endeavours to palliate the violence of his disease; though perhaps he be justly enough incensed to leave off the cure. And as the distempered man recovers his senses, the physician increases his joy, and prosecutes his intended cure, having never returned peevishness for fury, but laying aside all self-respect, applied himself wholly to the good of the lunatic. So our Lord (when we arrive at the extremest madness, and rage in sinning) takes no revenge of us even in the height of that fury, but like our careful physician, most charitably applies his mercies, which are his medicines, to cure our madness, not any thing reflecting on those wild passions we provoke him with. This is a truth to be justified by the testimonies of all right minded Christians, who daily find the effects of his clemency, and the records of holy writ are full of examples, teaching us the verity of it.   

CHAP. IV. The example of Nabuchadnezzar King of Babylon, a coherence to the preceding Chapter.  
WAs there ever any one so great a Monster as Nabuchadnezzar, that King of the Babylonians? And yet I believe the records of all ages cannot produce the man to whom God revealed himself more apparently, both in his power and his mercies. Observe his story, how at first he honours the Prophet of the Lord, even to the adoring him, commanding sacrifice to be offered to him as God. Then see how at last he returns to his own old pride, which puffs him up to believe that he his self is the God to be only worshipped; and who exalts not him above God is cast into the fiery Furnace. Behold the infinite mercy and love of our Lord, who forsakes not this strange beast, (for such was he rather to be esteemed then a man) But still follows and pursues him with his favours in his most irrational rebellions, calls him back with proffers of grace, and loving invitations to repentance. First showing him his omnipotency by the miracle in the fiery Furnace; then by the strange vision which the King saw, and Daniel interpreted. Wonders able to move a Rock could not mollify his harder soul. To these the Prophet joins his pathetic counsel; Wherefore O King, let my counsel be acceptable unto thee, and redeem thy sins by righteousness, and thine iniquities by showing mercy to the poor; if it may be a lengthening of thy tranquillity. Dan. 27. What sayst thou? thou opinator of thy own wisdom and happiness? Canst thou return yet? canst thou repent after this thy strange fall? Is thy diseast so desperate thou darest not hope for a recovery? Can no wisdom regulate the passions of a mind so troubled? The dumb-struck King has no answer left, he is now denuded of such apologies, he might have made for his purgation in those times he scarce knew who created him, and was ignorant of his power, whose omnipotency had placed him in that seat of Majesty, though in that very darkness he might well have seen and resented both the power and providence of the Almighty, in those great things he had done for him and his progenitors. But after God had (Convinced, & called, him to true heavenly understanding) manifested himself unto him in such evident demonstrations of his wisdom and prescience; as he did in the discovery and overthrow of all the diabolical delusions of the Magicians, when he had opened and displayed all the colours of their cunnings and deceits. God rests not here, but proceeds yet farther with him. For that dream which the Magicians, the Astrologers, the Chaldeans, and the soothsayers could not expound; in the which were those things (as they confessed themselves) exceeded human learning; this vision God interpreted to him by the mouth of a boy. The youth Daniel unriddles what surpasses the wise men's knowledge: The miracle so convinced his judgement; That he did not himself believe alone, but proclaimed and promised that faith through the whole world, imposing it by his edicts on all Nations. If before this illumination of grace by miracles reconciling him to faith, he were unworthy his indulgence, though he knew not God; much more unworthy of it was this wretched King, when he had seen him in these wonders which our Lord wrought purposely to call him, when he knew his Omnipotent power, and ratified his belief, by declaring and imposing it on others: without all doubt, he (that so much honoured the Lord's servant) professed no mock-faith, but really believed in that God whose Prophet he was; nor had he enjoined it to others, if he himself had not been first truly convinced in his soul, that it was that truth to which the whole world owed their obedience; yet falls he into Idolatry against the persuasions of his soul, & his own confession to Daniel, when he answered him, Of a truth it is that your God is a God of Gods; and a Lord of Kings, and a revealer of secrets, &c. Dan. 2. 47. He that of late prostrate on the ground, adored the servant of God: is at last possessed with such a fury against them, that he commits them to the fiery Furnace, because himself they would not worship as their God. And pray observe the sequel. Did not our Lord think you (as he so justly merited) punish the Apostate. No! he begins anew with him, and gives him still greater arguments of his Deity; indulgently and like a like a loving Father reducing him from his stupid arrogance to a modest knowledge of himself, and an humble obedience to him. And what was more to be admired, God never showed his omnipotency and love more to him, then in this trial (for certainly the greater the miracle was, the greater ought his faith to have been) therefore our Lord did never more exalt his convincing powers, than in preserving the children flung bound into that fiery Furnace, which the Tyrant himself had kindled with most malicious and studied fury. The flames burnt to so great a wonder, that they threatened quicker destruction than the beholder's imagination could fancy possible. Which God most meekly suffered to increase to the height of miracle, that so manifesting his greatness in his wonders, he might strike him with fear and terror, to reclaim him and startle his obdurate heart from that obstinate denial of him, and what he had done for him. The Tyrant stands insulting o'er the innocent sacrifices prepared for his rage, he laughs and rejoices to see these unparalleled flames still increase, which without the almighty's permission could not have burnt or been a fire at all; But God contradicts not his desires, showing his power moderated by his wisdom, which renders the attempts of his Enemies against his servants vain and ridiculous, when they are at the greatest height. And that the flames might not be thought fictitious or fantastic delusions; he lets their power be seen in consuming the men, commanded to cast his Servants into the Furnace. What power can be compared to the command of the Almighty God; to whom the nature and essence of every thing that has being is obedient, and to him which made them out of nothing return their nature, and become what he would have them, as did this fire whose flames devoured the bodies of the Officers which cast them in; yet added beauty and lustre to the children who walked in the very midst of them, unconsumed and untouched. Nay, they returned from out of the fire triumphant o'er the flame? and with such Majesty as Kings out of their stately Palaces, Marched they out of the Furnace? No man affords the King one look, every ones eyes are fixed upon this unparalleled object. Neither his crown, nor royal robes with all the Ornaments of his stupendious Pomp do move the people's admiration, as did the beautiful appearance of those faithful Children, who seemed rather to have suffered the punishment of a dream then to have past through substantial and real fire. Their hair, the lightest catching part of their bodies (not so much as singed) remained as perfectly entire, as if every hair had been harder than an Adamant, while the flamedevouring heat consumed all about them: Nor do thou consider that alone, but likewise how insensible of any pain in the middle of the Furnace they continually discoursed, whilst the standers by every moment expected their dissolution; Yet are not the spectators only filled with this wonder; but as far as letters could carry it, the astonished world believed it with amazement, whilst the unconcerned and ●mov'd Tyrant (who had on less reasons published his former edicts to command the World the worship of the true God) passes this neglectedly by, and peruses his old impieties. Nor did our Lord for all this, pour out the full vials of his wrath upon the head of this desperate wretch; but proceeds in his purpose to reclaim, both by dreams and the warnings of the Prophet. And when nothing prevails to reduce him, than he brings his rod forth, though not as a revenger for his past sins, but to prevent his future calamities, by taking away the remaining rancour of his inclinations. For God destroyed him not utterly. But after a few years discipline and correction, restores him to his former honour. The punishments of our merciful God make us no losers but exceeding gainers in the end, and are to be reckoned as his greatest blessings, when they bring us to a sure confidence in Christ Jesus our Redeemer, and a sincere repentance for the sins we have committed against him.   

CHAP. V. That sincere repentance is always acceptable to God, declared out of holy writ by example, precept and parable.  
HOw surpassingly great is the kindness, and love of God to us? who never (after the greatest provocations) rejects our sincere repentance, though we sin most maliciously against him, if we most humbly return to him; his sweet embraces are ready to receive us; Nay, though we should be unwilling, he often contends with our perverseness, and forces our recovery; Nay, helps the defects of our falling inclinations, with his preserving grace which raises us above ourselves to pious desires, which he both gives, and prepares their reward. What greater argument can there be of the benignity of an incensed God, than when we have provoked him to anger, to accept of our sorrow? and though our repentance be not so long and so full as it ought, though it want something of the circumstances of form, and time, or other properties; our Lord helps us in our humiliations, and sends his blessings on very weakness and frowardness. As in the Prophet Isaiah you may find it. He went on frowardly in the way of his heart. I have seen his ways, and will heal him. I will lead him also, and restore comforts unto him, and to his mourners. Isaiah 57 17, 18. Let us remember the story of that most wicked King (who by a woman's persuasion had given himself over to all abomination) when he once repented, and putting on sackcloth, acknowledged his sins; he so moved the compassion of God, that he escaped all those evils which then threatened him. For God spoke to Elias upon his submission, saying, Seest thou how Ahab humbleth himself before me, I will not bring this evil in his days. 2 Kings 21. 29. And after him Manasses exceeds all the former Kings in madness, and Tyranny; he overthrows the Law, shuts the Temple, sets up the worship of idols to confront the Majesty of God; outstripping all that went before him in wickedness. 2 Chron. 33. He after his repentance was received into the number of God's elect friends. Had Manasses when he saw the deformity of his impiety, despaired of his restauration to grace, and believed an impossibility of his change to a new man; he had certainly never partaken of those blessings afterward befell him; but when he weighed how little the excess of his sins was, put in the balance with God's immense, and infinite mercies; he cast the the fetters off, wherewith the devil had made him fast, became Conqueror, and finished his good course. Nor has the Scripture furnished us with these examples alone, to preserve us from splitting on the dange-Rockes of our own hardened hearts. But by his commands, God calls us continually, and forewarns us of our destruction. To day if you will hear his voice, harden not your hearts, as in the day of temptation in the wilderness. Psa. 95. 8. 9 This day to us may be any day of our life from the tenderness of our youth, to the extremity of our age. We must imagine the Lord always speaking to us, and calling us to him, who proportions not his mercies to the circumstances of time, but the affections of our hearts. The Ninivites had not many days for repentance, and to pray to God to forgive them their crying sins; yet could a little portion of one day blot out all their iniquities: and in how short a time was Paradise assured the thief upon the cross? In how small a time did his contrition purchase him Heaven, even before Christ's followers and Apostles? Many have obtained the honour of martyrdom, and purchased crowns of glory, in less than few years, in a few days, nay, some in less than one day. Let us be always and in all conditions undejected, and cheerful, confident and assured in our souls of God's infinite mercies which will entice and allure us to prepare our confidences for such a tenderness, as will dread and abhor sin, as will make us shake off our infirmities, and violently suppress the malice of temptation; Our own election will lead us into better paths with God's assisting grace; ways quite contrary and opposite to our lusts, such as God commands us to walk in, such as he rejoices to see us tread in, whose end is rewarded with eternity, to which course the shortness of time can be no obstacle, for many that were last have got to be first in this spiritual race by the eager fever of their desires. Our fallings are not our miseries, but this is our calamity, when we are sunk under the weight of sin, that we lie under the heavy burden, and never strive to rise again; that we sleep under it, and those little intervals we awake, dispute our souls into despair, against such as are thus sottishly bewitched to their own destruction; the Prophet cries out in the heat and height of passion, Shall they fall, and not arise? shall he turn away, and not return? Why then is the People of Jerusalem slidden back by a perpetual back-sliding? They hold fast deceit, they refuse to return. Jer. 8. 4. Whoever it is that wilfully refuses, humbly and with his whole heart to accept the grace of the spirit offered him, after his wandering from out of the ways of God, is concerned in this of the Prophet. For it cannot be said he fell who never stood; or that he went out of it who never was in the way. Many things to confirm this truth, are evident in parables and other manifestations of holy writ. That sheep which was lost from the nintynine, and after found and brought back to the rest; Mat. 18. 12. what did it signify but the going astray, and the return of the faithful? For the sheep belonged not to another shepherd, it was of the same flock; and under the same shepherd: it wandered through the mountains, and the deserts, it strayed far from the fold; And what? did the Shepherd neglect the wanderer? No, he brought him back, nor did he angrily drive and beat it before him, but laid it on his own shoulders, and so brought it home. Observe the best Physicians how in some fierce and dangerous diseases, they please, and humour their patients, dispensing with the set rules of their art, to comply with these distempers; so God uses not the fierceness of his wrath against the greatest sinners; but his meekness heals them, he applies the gentle cure of his compassion; like the good shepherd he lays them on his own shoulders, like the physician he heals them with forbearance; lest they wander for ever, lest their wounds prove incurable. Next follows the parable of the prodigal to justify this truth: Luke 15. 12. Who when he had run into extraordinary exorbitancies wilfully, and on purpose, by his own folly wandered to purchasing shame, and misery, (whilst his brother stayed at home ever pleasing his Father) he that was rich, free and nobly borne, became more despised than the worst of his father's hirelings; Yet at last was restored to his former honour, and repossessed of his father's favour. Had he in that miserable condition despaired of life, and those enjoyments he afterwards found, he had ne'er known blessing, but had perished perhaps in the wilderness with famine, of all deaths the most miserable. But because that he repented (that he trusted to the hopes at his return of his father's forgiveness) see the change of his base and abject condition; he is thus restored to his father's favour, clothed in a rich garment, and better treated then his brother, who had never transgressed. For says the brother: So many years have I served thee, and never transgressed thy commands, and yet thou never gavest me a Kid, that I might make merry with my friends; but now this thy Son is returned, who has devoured thy substance, thou hast killed the fatted calf. Out of this parable, and the precedent discourse may be collected the great efficacy of repentance.   

CHAP. VI. That we ought carefully to cleanse our souls from the filth of sin: which must by no means be slighted or neglected, since in this World we cannot presume on to morrow, every thing is so subject to mutability. And then the pleasures of the Earth being so short, and quickly vanishing; That we ought to fix our thoughts upon that eternity, in which we shall be crowned with glory; or plagued in torments.  
HAving before our eyes so famous and eminent examples of God's inviting benignity to stir us up to repentance, with such ample assurances of his mercies to the truly penitent; Our duty is, not to waver as uncertain of his assisting grace, but resolutely to attempt the encounter, when we are assured of such irresistible aid to second us, as the power, and favour of our omnipotent Lord. Do not his merciful calls summon us? Let us go on with courage. Let us say, We will go to our Father, &c. like that prodigal. For if we approach ourselves but one step towards him, our God will draw us nearer, so far is he from refusing us. But we are a generation that wilfully depart from the Lord, and on set purpose forsake his ways, designing ourselves to perdition. Yet says our Lord, Jer. 23. 23 I am a God at hand, and not a God a far off; and again he speaks by the Prophet, do not your sins separate you, and make this division betwixt you and me. Are they our sins which hinder us? are they the blocks which lie in our way to eternal happiness; Let us remove them by the force of prayer and humiliation, that we may approach nearer to our Lord. Set before our eyes Saint Paul's treating the Corinthian, and apply to this present discourse. 1 Cor. 5. A Corinthian an eminent person, had committed such a sin as the like is hardly named amongst the very Heathens; He was of the faith of Christ's family, & some believe he was a Priest. What followed this fall of his? Did St. Paul cast him off as a reprobate from the hopes of salvation? not at all. For in his first and second Epistles to the Corinthians, he expostulates with them, because they had not received him into repentance. ver. 7. 4. In all which treating with them, he manifestly declared that there was no sin so heinous, but God has appointed a conditional pardon for it, that the diseases and distempers of our souls are to be cured by penance, their proper medicine and purgation. ver. 5. Deliver such a one (Says he) to Satan for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus Christ. This was the Apostles language before his repentance, in the time he stood excommunicated; but after his repentance says Saint Paul, To him that is such a one, this rebuke sufficeth that is given of many. 2 Cor. 6. Wherefore he wrote to them to comfort, encourage him, lest Satan should get an advantage over him: In like manner, the entire Nation of Galatia (after they had embraced the faith; after miracles wrought amongst them; after they had overcome many temptations against their belief in Christ Jesus) at length fell into infidelity; yet recovered their fall. He therefore that giveth you the spirit (saith he) and worketh miracles amongst you, Gal. 3. 5. Certainly they had many temptations whom he so teaches. ver. 4. Have you suffered so many things in vain? yet in vain? These people after a great encreate of a strong faith in our Lord, committed a heinous offence, they alienated themselves from Christ, of which he seems to speak to them. Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing. Gal. 5. 2. And again, who ever of you are justified by the Law, are fallen from grace. ver. 4. From so dangerous a fall, how lovingly and friendly he strives to preserve them. My little children whom I travel withal again, until Christ be formed in you. Gal. 4. 19 Here he declares that in our worst estate, Christ may be renewed and formed in us. For he will not the death of a sinner, but rather that he may turn from his wickedness and live. Eze. 18. 12. Return then to our Lord (most dearly beloved Theodorus) and perform his will, that would so have it. For this end he created us, for this we were made, to bestow on us the glory of eternity, to give us the kingdom of Heaven, not to fling us into Hell, or cast us into those flames, which were indeed made for the devil and not for us. Our Saviour declares this to us▪ when he says to those on his right hand. Come you blessed of my Father; possess the kingdom prepared for you from the beginning of the World, Mat. 25. but to those on his left hand, Depart you cursed into fire everlasting which was prepared (He does not say for you) but for the devil and his Angels. ver. 41. You see then Hell was not purposely made for us, but for the devil and his angels. And that Heaven was appointed for us from the beginning of the World. Shall we then render ourselves incapable of infinite honours, and felicities by eternal providence and favour determined us, and not make ourselves ready to enter the Bride-Chamber with the Bridegroom. This preparation is only possible in this World, here it is that we must put on our wedding Garments, that we must dress ourselves in the robes of contrition and repentance, and though we may be often disordered in our atttire, and contract again the filth, and deformity of our sin, there is hope left, as long as the waters of repentance may yet cleanse us; but if we neglect it to day, we know not how late it may be to morrow; the end and term of our life is forbid the curiosity of our knowledge; and when we depart hence, it will be too late to expect any good, though we repent with all the passionate humility that can be imagined, it will not profit us; though we gnash our teeth, howl horridly, and fill that Hell we are in with our complaints, till they reach the Heaven we complain to, we shall not be the better so much water as would cool our tongues. Luke 16. 16. Remember Abraham's answer to the rich man, there is a great Chaos betwixt you and us. Let us lay hold on mercy while we may; Let us now acknowledge our Lord humbly, faithfully, and sincerely as we ought. For while there is life, there is hope by repentance; and the benefits that never fail to accompany it, are ready for us; it is a physic for the sickest languishing soul, nay, a most sure remedy, but it calls not the dead back again, it is a salve cannot be applied to their wounds who suffer in Hell, where there is no cure, from whence there is no redemption; though in this World the last and weakest of our days render us not so desperately ill but this sovereign balm may cure us. Wherefore the devil uses all his power and subtlety to plant desperate apprehensions in our souls, seeing the mercies of our Lord are free and open to the least repentance that is hearty; and never let's it pass unrewarded. As he expresses his propensity to charity in the gospel. Even he that gives a cup of cold water to one of these in my name, shall not lose his reward, saith Christ, Mat. 10. 42. & the same Christ's promise is, that he who repents him of the sins he has committed, though his repentance be infinitely beneath the merit of retribution, the mercies of our Lord will find him out, for the least good in us though never so small, the benignity and compassion of so merciful a Father will not neglect. He (who searches our sins with that severe curiosity, that our very words and thoughts shall be arraigned at the day of judgement) much more carefully search and look upon the least good we do. So infinitely his mercy and love to mankind exceeds his revenge. He is a God of so great mercy, as he will remember his bounty to the least good in us, as well as his severity to the least ill. Wherefore if thou findest thy strength so to flag and fail thee, when thou attempts an enterprise so difficile to our natural corruption, as is a real repentance, which is the total change of our inclinations, and depraved appetites: yet do not faint in thy undertakings, and weakly fall from trusting in the promises of a God that will never forsake thee; but begin by degrees to stop the superfluous humours of this disease, which so debilitates and infeebles thee; then art thou ready for this spiritual combat, the victory will soon follow, when thou hast once valiantly resisted the fury of the assault. But if like a coward thou dread'st the first appearance of the Enemy, it is no wonder if every thing seem difficult and hopeless to thee. Before attempts and trials, the most feasible and facile things that oppose, may possibly look full of danger, and horror, which once resolutely attempted; our confidence and our courage of our banished fear, and stupid weakness will assure us of those victorious wreaths which are prepared to encircle the Temples of all true Christian soldiers. The devil himself was fearful to lose his Conquest, even over Judas himself, he keeps him down with despair, knowing that repentance and contrition might have turned the day for that lost wretch: For it is truth, and it must be confessed, (though it almost exceed belief) that sin of Judas went not beyond the possibility of pardon, could he but have repented.  
Wherefore I pray and beseech thee to drive away, 
St. Chrysostom's application to Theodorus.  and expel all these deceits of the devil from thy soul; that thou Mayst enter this Port of salvation. I expect not at an instant that persuasions can give thee leave to think thyself so soon lifted up out of the pit of destruction to the possession of a Crown of glory; it were too much presently to believe, as thy condition hath made thee, (though to God nothing be impossible) Therefore all that I desire of thee, is, to stop here, and add no more to thy former transgressions, that thou wouldst turn thy eyes another way, and not let them rest fixed on the dotage of thy beastliness, to let us see that thou hast gone in those crooked meanders, have quite tired thee; and thou beginst to be refreshed, and recover thy strength in better paths: and art thou thy own hindrance? Dost thou not know that many have died in their drunkenness, their lusts, and other sinful delu●sions of this age? Where are some now, who lately traced the streets in pride, who fed their parasites with dainties? and clothed themselves with the finest silks? they that presumed the walks they went in? what is become of all this pomp and pride, is it not vanished, is it not past over like a dream? Their costly feasts, their jollities, their compleasing mirths, and laughings had their period, and are now no more; their vanities, their unchecked thoughts, and uncontrolled liberties, their delicious and insatiable luxuries are all fled. What are become of those pampered bodies so studiously observed, and fed so lusciously: Pray look into the grave: Contemplate on their dust, and ashes, on the worms devoured them, the deformity of their charnel houses, than sigh, and bewail that folly which took so great a care, to preserve so little a nothing. And would to God this destruction there terminated where their ashes are consumed. But turn thy eyes from the grave, and worms there devouring them; and reflect on that everlasting fire that can never be extinguished, on that gnashing of teeth, that utter darkness, on those streghts and irremediable afflictions declared to us in the Parable of Lazarus and the rich man (who once was clothed in purple, and the Lord of unvalewed treasures, of riches that had no end) and at last became so destitute of all necessaries, that he could not purchase one drop of water to cool his tongue when he suffered in flames of fire, and was condemned to the bitterest cruelties of all torments. And how miserable a soul than is that, which thinks pleasures, and the vain lights of this World to exceed the gain or Prophet of a dream? suppose a man were condemned to work in Mines of metals, or doomed to undergo some harder punishment; & then fancy this miserable creature sunk under his labour, and fallen asleep; next in that sleep imagine him to have a dream possessing him with the delusion of all pleasures and content: which when he awakes are with his sleep fled; how little owes this poor soul to this mockery of felicity. And truly, that rich man's happiness on Earth, was no more than such a kind of dream. If we consider how little it lasted, and how it concluded, in bitterness, and dreadful punishments, in everlasting fires. There is no meditation so necessary to one besotted to his appetites, as it is to compare one fire with the other, the burning of the lusts with the eternal flames which are their decreed punishment; and he is worse than mad that will not quench the one to eschew the other. For there is such nicety and dependence one on the other, insomuch that he who puts out the present fires of his concupiscence, is certain to avoid the eternity of the future; but if the catching flames last till they are joined, they are never to be extinguished: and unrepenting souls departing this life, presently unite their sinful fires, with the revengeful flames appointed them in Hell for all eternity. Now then consider how long thou canst possibly presume on the continuance of these felicities thou here enjoyest. When thou canst not promise thyself any length for thy life; fifty years were a great space to be assured of; but indeed we so little know our ends, that we cannot tell but this evening may be our last; how then can we rely upon so many years; Time is uncertain, nor can we assure ourselves any thing of the future. And were it so that we were certain of a long life, the pleasures still are uncertain we might expect in it, which sometimes are with us & again in the twinkling of an eye. But were a long life assured thee, and thy pleasures to last with it, that no chance or fortune had power to interrupt the continued course of thy contents, which should be still equal to thy desires; What a little would this be to everlasting ages of bliss, or eternity of punishment? And hereafter we must expect the like everlasting durance of both joy and sorrow which soever be our lot: though here delight and sadness have their vicissitude: in the World to come neither shall ever end: And as both for continuance are endless; so in the extremities of value both incomprehensible.   

CHAP. VI. Hell fire exposed to the terror of the impenitent, with the torments, and eternity thereof.  
O Vainly deceived man? most foolishly and sottishly deluded sinner? who (when thou heardst speak of Hell fire) believest those dreadful flames prepared for the vengeance on thy impenitency ●o be no other, than some material pile that soon with its own violence, will of itself consume into ashes. Thou must believe in time, (or thy experience will teach thee too late) what those fires be, which are prepared in Hell for the devils and his angels there, and for thee (Unless thou sincerely repent) they are immortal unconsuming flames, flames that shall never extinguish or die. So that in fine, the very damned may promise themselves eternity, but it will prove the perpetuity of endless shame, pains, and confusion. While the blessed shall be clothed with immortality, but together with infinite joy, and incomprehensible glory. O vild impenitent wretch, meditate on what thou art for ever forfeiting; a Crown of immortal honour and what thou art assured to purchase with thy obstinate impieties! Endless miseries, and plagues; torments in fires can never possibly consume, which shall always last, and still supplied, ever increase, and never diminish, or extenuate. No man's tongue (be he never so eloquent) can teach us a way to comprehend the true knowledge of such unspeakable horror. Yet in this (as in other things impossible to be certainly known) we may regulate our conjecture by the experience we make on things of less moment. As for example, suppose thyself in an overheated Bath; thy skin scalding, thy veins, and sinews shrinking? Or burning in a violent fever, at the insufferableness of these pains thou Mayst give some probable guess, and after think thou on Hell fire: Thou wilt of necessity allow neither Bath or fever possibly to be endured by the greatest and most invincible fortitude; and argue thyself into an apprehension by degrees of the fearful horror thou wilt have, when for thy sins thou art flung into a torrent of merciless flames issuing from that dreadful tribunal where the vengeance on impenitency is prepared. There will be howling, and gnashing of teeth, punishments neither to be suffered nor redressed, or comforted; for nobody shall help them. So vain and fruitless will be those lamentations which cannot avail the lamenters any thing, when their complaints can profit them nothing: Their torments still increasing with their desperation, in a place where their eyes can fix on nothing to promise comfort, for what shall they see there but the damned, their companions, and a vast desolation. Next to add to the horror of eternal punishments, know that these fires there, as they can never die, neither can they afford light; for they are most peculiarly, and properly described to be utter darkness. Consider what it is thus to suffer in horrid and loathsome darkness, with terrors, affrightings, and tremblings in all thy members this must needs cause; then the infinite multitude of thy tortures (which will fall on thee faster than violent fleakes of snow upon the earth) shall cruciate thy soul. In so hideous and over-whelming a manner, that human capacity can not well comprehend how it is possible for the soul of man to bear them, and not utterly consume and annihilate in so fierce and devouring destruction. To make which more evident and plain to our understandings, we may call to remembrance what frequently happens in this world we are now in: How many men have fallen into violent diseases, and those as lasting as violent, but neither their time nor force had the power to their soul's dissolution till the decay and ruin of their material corruptible bodies: the substance of the soul being proof against the keenest arrows of death; Even so shall it be at last with the miserable bodies of the damned, which will be changed into a substance that the fiercest flames shall never be able to consume; and though man be composed of such materials as now cannot resist the violence, but yield to the conquest of assaulting pains; when the cursed immortality of the body shall be equal to that of the soul, both together must suffer to all eternity. Thou oughtest (Theodorus) rightly to consider this undeniable truth, and not to give way to any fantastic dream that would persuade thee, any end, or period can be proposed to the eternity of their sufferings, who shall be thus prepared for everlasting fire. And what are the pleasures, the delights and vanities thou putsed into the contrary balance to weigh against so heavy a doom? How short the time of their continuance compared with eternity? Couldst thou suppose that hell's torments were to end in a hundred or two hundred years, the fury of them for such a space might prudentially affright thee from that dissolute and wild life thou art so besotted to; Then certainly the thought of their eternity must needs deter thee; and to press this nearer to thee, I beg of thee to lay thy hand to thy heart, and answer me, whether thou canst or not exchange blessings and pleasures eternal, for as everlasting punishments? or forfeit an inestimable weight of glory for a dream? and all the reputed happiness of this life are no better? What fool would be content for one pleasing moment to lead all the rest of his life in misery? who is there so sottish, as would wilfully forfeit all his peace for a minute's pleasure? yet thou dost far exceed such frantic beasts in thy madness. But alas I dilate in vain upon thy dotage till it forsake thee, thou art deaf to persuasions while thy ears are stopped with thy delights, or wilt, if thou hearest, think them liars that call the sweets, so please thee, what they really are, bitter and noisome. But when by the merciful deliverance of our Lord, thou art freed out of the toils, thou wilt with patience hear me treat of the malicious cunning that deceived thee with those snares: Wherefore I defer to tell thee the malignity of thy disease, till I see thee recovering. Now let us fancy pleasures to be really the things they seem, and that the delights of this world have nothing of gall, or bitterness; But what then (I pray) shall we say of the punishments attend them? how shall we avoid them? whither shall we fly to escape the wrath that follows them? They that now rejoice and triumph in the shades of seeming content, shall not with their greatest fortitude be able to endure the least punishments of those many prepared for their vengeance. And how little time well spent in prayer and unfeigned hearty penitence, might save them from those torments, and bring them to those joys prepared for the blessed? Such is the clemency and mercy of our God (who so earnestly loves mankind) that he has not appointed a long time of conflict with Satan; the war lasts no longer than the short space of this fleeting life, which is but the twinkling of an eye compared with those infinite ages to come, wherein we shall be crowned with glory for ever. And this will add infinitely to those things the damned shall suffer, when they remember their great neglect of that little time they had to repent in, and at how easy a rate and low a price they sold and betrayed themselves into everlasting thraldom. Let us then awake, and rouse ourselves out of this lethargy of sin, lest this sad doom be ours. And let us haste and do it whilst the time is yet, that we may be received into mercy and favour, while there is hope, and that salvation may be had, before repentance be too late; for they who idly and sloathfully wallow in the mire of their iniquities, shall not only endure these, but far more intolerable torments. Since it is not to be expressed in the most artificial terms of eloquence, how great those tortures are which are prepared for the damned in Hell. But if it were only to lose the joy and blessings of Heaven: the thought alone of so great a loss (though we were after to perish like other beasts) would be insupportable, it would bring with it so just cause of sorrow, such affliction, and tribulation, that were no other punishment ordained for sinners, that itself should be sufficient to reduce us from our wicked ways, and might terrify us more than the apprehension of all those torments that threaten, and affright us, and we may most assuredly expect, unless we truly repent.   

CHAP. VIII. Of the beatitude of the Saints glorified in Heaven, pressing Theodorus farther to amendment, by arguing that Heaven is rather to be sought after then Hell to be feared. The glory of one being a more moving object, than the terribleness of the other.  
FRom this caution given thee (Theodorus) of the unspeakable pains of Hell; I would raise thy contemplations to the most necessary, most admirable, and ravishing delight thy soul can possibly fix itself upon; which is to employ thy curiosity in search of the Knowledge of the joys of Heaven, for though the dignity of that blessed state be not within the compass of the most accurate expression, and far exceeding the delineation of the acutest wit: yet my advice presumes to invite thee to conceive as much of it as is allowed our human judgements to comprehend: And as far as we are taught and instructed by holy writ, our contemplations have liberty to soar into the felicities of Heaven. Isaiah the Prophet expresses them thus. The ransomed of the Lord shall rejoice and come to Zion with songs, and everlasting joy upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall flee away. Isai. 35. 10. 51. 11. What can be more happy than such a life? There you shall never fear poverty, or sickness. There shall be neither oppressor, nor oppressed; No troubsome tormentor, nor any one tormented; No man angry or vexed, nor any repining at another's displeasure; No proud man swelling in abundance, nor any person dejected and mourning for his necessities; No man contentious for principality or power; nor any one lamenting under the persecution of a superior? There all the tempestuous passions of our minds shall be hushed in a perpetual calm. All things shall be peace, joy and gladness; all things serenity, and tranquillity. There shall be eternal day, brightness and light; Light as far excelling the splendour of the Sun, as that does the blaze of a torch; for it shall never be hid with the veil of night, never be obscured in clouds and darkness: yet (though so exceeding lustrous) withal so temperate, that it shall neither burn nor scorch. No night nor evening shall the blessed know, no scorching summer, or chill winter, no change of seasons shall molest them, every thing is so ordered in a settled constancy, and so appointed for their fruition, whom grace and repentance shall fit for it: They shall feel no old age, nor the evils of it, there shall nothing remain subject to corruption, but every one be crowned with incorruptible glory, & what exceeds all already said, the blessed shall then enjoy eternally the company of Christ, with his Angels, Archgels, and all the glorious hosts of Heaven; contemplate on the skies in that excellency they appear now to our eyes, behold the beauties there? No star in the firmament shall in thy beatitude outshine thee, which will be, when all things created shall be refined into greater abundance of glory, and exceed themselves as they are now, as much as the purest Gold (which seems to give light to the air, and captivate our human sense) does the complexion of lead. So shall all things created (as they shall then be refined) excel themselves in their glory. For as blessed Saint Paul says. The creature also itself shall be delivered from the servitude of corruption, into the liberty of the glory of the children of God. Rom. 8. For now in our flesh we suffer many things liable only to the corruption of the body, which nature in the body itself shall be changed into incorruptible, and that together with the soul become immortal, the soul itself possessed of more beauty, and greater excellency. And where then canst thou dream of any jar or discord may happen? what ruins, or what destroying civil dissension, when an eternal inviolable love shall knit the Saints of Heaven in one knot, and make them one soul. The dread of the devil shall be no more; no more threats, no more snares, no more death; the body itself shall be immortal, and the soul quit her fear of a far more terrible destruction. All apprehension of ills that may befall us, shall for ever die; and it will be with our happy souls, as with the heir to a King, who in his infancy and minority is kept severely, and educated under fear, and the lash of a tutor's discipline, lest remissness in his education might let him fall into unprincely wildness, and render him, by having no government of himself, uncapable of governing others, and inheriting his father's dignities: but growing in years, and increasing in virtues, becoming the royal Majesty of a Prince, he is then let loose to the guidance of those engraftments becoming his high calling, and a full possession of his liberty: He is clad in purple, and his Temples circled with a Diadem; the fears and menaces of the masters of his younger years are no longer his terrors; but every thing serves his magnificence, and complies with his happiness and pleasure: so at the consummation of bliss shall it be with the Saints of God, whom as his beloved children here he keeps under the rod of affliction, to fit and prepare them for those immortal honours, and crowns they shall inherit in the kingdom of Heaven. No assimilation indeed is sufficient to give us a guess at those transcending joys, nor can the Arts of eloquence express them: But let our thoughts ascend to that mount, where our Lord was transfigured: and behold him there shining as he then did with the eyes of devout contemplation: and yet there we shall not find one full entire figure of the perfect glories of the world to come; that appearance being such as was fitted for the discerning of our natural optics. As appear by the words of the Evangelist. His face did shine like the Sun, Mat. 17. that is, like to that body which itself is subject to corruption, but the glory of incorruptible bodies shall be of a nature far excelling that, which mortal eyes shall not be able to look upon; to behold the which, we shall have incorruptible and immortal eyes. On the mount, though there not appeared not greater light than was probably possible for them to have beheld without detriment to their sight: yet that they endured not: For they fell on their faces. Tell me (I pray) If any one should lead you into a glorious Theatre, and present your eyes with the sight of a gallant number of persons clothed in Gold, and adorned with all curiosities of value: And amongst them should show one infinitely exceeding the rest in glory, and power, who were able to bring thee into the happy number of that society, wouldst thou not be obedient to all his commands, to purchase such a glorious felicity: Let thy soul fly up to Heaven on the wings of holy meditations, and view their Theatre, whose glory consists in the assembly of far more transcending persons; whose ornaments exceed the lustre of Gold and Diamonds; whose beauty excels the very light of the rays of the Sun: There is the seat of Angels, archangels, Thrones, Dominions, and Powers, and of what far excels them: For of the Kings of Heaven and his glory, all tongues must be silent, or not presumptuously attempt so unequal a task, so much does he superexcell all expressions, so transcendent are his Lustre, Glory, splendour, Majesty, and Magnificence. And (tell me) how great madness it is to lose, and forfeit so infinite blessings, only for the satisfaction of abusing a little time. What if we were to die a thousand times in a day? to endure the torments of Hell itself for a season? Would it be too much for us; when the reward would be see Christ coming in his glory, and ourselves received into the number of the blessed for ever. Observe what blessed Saint Peter says. Mat. 17. 4. It is good for us to be here: if he (who saw but in a manner the shadow of the glory to come) emptied his soul of all other thoughts, to give up the possession, to the contentment and joys of such a sight; What shall we say, when not the shadow, but the real truth of that happy vision shall possess ourselves? When the Chambers of Heaven shall be opened, and we behold the King of Glory himself, not obscurely as in a glass, but face to face, not barely with the eyes of faith, but as he shall be then manifested in truth unto us. Their spirits are base and abject, who rejoice they have escaped Hell, out of the apprehension of the horrors of it. It is to be accounted certainly a greater torment than any is in Hell itself, to lose Heaven and the glory of it. So pressing a calamity it must needs be to the damned, to think of the loss of Heaven, that certainly it will punish them more than the pains of Hell. Our eyes wander with amazement after their happiness whom we see great in Princes favours, and wonder what possibly they can want, who partake of the counsels of the mighty, and share with them in their honours; to them we allow the fullness of all happiness, and adjudge ourselves miserable, if we want any thing our emulations can receive to contribute to their happiness. Though perhaps our condition may exceed theirs, if we consider the the lubricity and unstableness of fortune. How slippery they stand who are tottering on the top of pinnacles: how uncertain their honours be, and greatness, whose duration cannot be secured beyond the fate of battle, or the ruins of domestic envy. Certain it is: All the pomp of the Earth will have a period; And it is vanity to fix our souls on any imaginary happiness in this world. But what we look for from God our Lord, whose reign shall be for ever, whose kingdom has no bounds. Isaiah 40. Who possesseth not a part, but the whole compass of the Earth. Who hath measured the waters in the hollow of his hand, and meeteth out Heaven with his span; who sustains all things with his power; to whom all Nations are nothing, and are reputed as a drop of water. He it is whose power, and mercies can only make us eternally happy. Let the immensity of the joys then, which are the determined portion of the blessed, argue our souls into a true apprehension of them, and let us more dread the loss of future happiness, than all the terrors of future pains; and more abhor to be excluded out of the doors, and not admitted into the choir of the Angels, and the blessed Saints of Heaven; then to be doomed to eternal flames.   

CHAP. ix.. Of the day of judgement.  
THE terrible and mighty King of Heaven and Earth shall not come to judgement drawn by white mules, or appear to the condemned in robes of peace, & crowned with a diadem of mercy. But how he then will come the tongue of man cannot express, you can have no surer evident rule for you, than out of the Prophets thundering forth the terrors of his approach. Psal. 50. ver. 3. Our God shall come and shall not keep silence, there shall go before him a consuming fire, and a mighty tempest shall be stirred up round about him. He shall call the Heavens from above, and the Earth that he may judge his people. The Prophet Isaiah dilates thus on this dreadful appearance. Isaiah 13. 9 Behold the day of the Lord cometh, cruel both with anger and fierceness, to lay the land desolate, and to destroy the sinners out of it; for the stars of Heaven, Orion, and the constellations there, shall not give their light. The Sun shall be darkened in his going forth, and the moon shall not cause her light to shine. And I will punish the whole Earth for their evils, and the wicked for their iniquity, and I will cause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. And those that are left shall be more precious than fine Gold; such a man shall be more esteemed than a precious stone of Ophir, for the Heavens shall be shaken, and the Earth shall be removed out of her place, for the anger of the Lord of Sabbath in the day when his wrath shall come. And in another place the same Prophet, The windows of Heaven shall be opened, and the foundations of the Earth shall be shaken: the Earth shall be utterly broken down, the Earth shall be clean dissolved, the Earth shall be moved exceedingly, it shall reel to and fro like a drunkard, it shall be removed like a Cottage, and the transgression thereof shall be heavy upon it, and and it shall fall, and not rise again: Isa. 24. 18. For their iniquities have prevailed against them. To these add the Prophet Malachi; Behold (Says he) the Lord Almighty cometh, but who shall abide the day of his coming? and who shall stand when he appeareth? for he is like a refiners fire, and like fuller's soap, and he shall sit as a refiner of silver and gold. Mal. 3. 2. And again (saith he) the day of the Lord cometh consuming like a furnace, and it shall burn them up. Mal. 4. 1. And they who are proud, and all that do wickedly shall be as stubble; & the day cometh, (saith the Lord Almighty) it shall leave them neither root nor branch. And to the same purpose does the vision of the Prophet Daniel alarum us with the terrors of that day. I beheld (saith he) till the Thrones were placed, and the ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his Throne was a flame of fire, and his wheels burning fire: A fiery stream issued out before him: Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. The judgement was set and the books were opened. Dan. 7. 9 And a little after, thus speaks the Prophet, ver. 13. I saw a vision in the night, and behold, one like the Son of man came with the clouds of Heaven, and came to the ancient of days, and they brought him near before him: And there was given him Dominion and glory and a kingdom; that all People, Nations, and languages should serve him: his Dominion is an everlasting Dominion which cannot pass away, and his kingdom a kingdom which cannot be destroyed. ver. 15. I Daniel was grieved in my spirit, and the visions of my head troubled me. Let us consider these menaces of holy writ: and instruct our souls how in that day the glory of Heaven shall be revealed, the clouds shall separate, the whole firmament open; parting like a curtain before a screen, and discovering to us the majestic prospect within: which will fill all things created with fear, amazement, and horror. Then shall the angels themselves be full of fear, with the archangels, Thrones, and powers of Heaven, not for themselves, but because their fellowservants are brought to judgement, and to give their strict account of their past life in this world. For if they (under whose tutelage we are) grieve at the judgement pronounced against one sole City under their charge, what will be the general affrights and horrors, when the Son comes against the whole world: for though themselves they know, exempt from the danger, they will have a sense of them brought before a Judge, whose all-seeing eye needs no proof of witness, or accusation. Who will force the guilty to accuse themselves, and lay their own offences open, when every delinquent to heaven's justice shall produce his own deeds, his words, and thoughts to condemn himself? Will not this mighty and just severity of our Lord astonish the very powers of Heaven themselves. If it had not in it the horror of an inundation of a river of fire, and those terrible affrighting angels, ministers of his justice, which assist the fury and rage of his revenge: How would it move men to see the workmanship of the same creation, called some to be highly preferred and honoured; Nay, had in great admiration while others are blinded with disgrace, lest they should see the glory of God. Can you imagine a more tormenting hell than this? When the thought of that Heaven we have l●st, will more sensibly cruciate our souls from the torments of that Hell we suffer in. The infinite loss our wilfully erring and self-abusing souls bring to themselves (in the forfeiting those excellent great blessings ordained them) are impossible to be apprehended by thought, or in words comprehended. Sad will be the experience of it to the impenitent. Wherefore (I beseech thee) set before thy eyes the different ends of piety and impiety. Behold the impious overwhelmed with horrors and unspeakable punishments: and even then when the truly pious children of God shall be clothed with immortality, and eternal glories: When the damned shall be delivered to cruel tormenting furies; the blessed shall be adorned with crowns, accompanied with angels, singing and rejoicing before the King's Throne; thus shall it be with them who on Earth have done good and justice, and are found worthy of eternal life.   

CHAP. X. The joys of Heaven prosecuted, give occasion to discourse of the felicities and blessings God has promised our souls, the excellencies Wherewith they are enriched with, and the vile contempt we have of them, preferring our bodies their slaves before them.  
THE joys of Heaven are beyond our dull perceptions, while we are loaden with earth; in vain it were to undertake labour of their description: Ineffable are those pleasures, and delights, the great profits unvaluable, which will then be ours in eternal possession, when we are received into the number of the Saints glorified for ever. When the immortal soul shall be invested with her own glory; and eased of all her yokes in happy freedom, enjoy the pleasure to behold her Lord. It cannot, it cannot (I say) be expressed how great the ecstasies of her joys must be when she shall not only be ravished with contentments of her glorious condition for the present, but rest likewise secured of their eternity, that without lessening or decay, but rather with increase they shall endure for ever. Nor is this happiness alone above expression: For no soarings of the most elevated souls in contemplation can reach the high perfections of those blisses. We may by the ways of weak comparisons give obscure guesses, and such demonstrations the excellency of that glory only allows our conjectures to practise on. Let us then seriously contemplate their conditions we commonly allow happy in this world; let us make enquiry of their felicities, who exceed in riches, power, or honour, in so great overflows, that they scarce believe themselves on Earth: Then let us weigh the certainty and permanence of what they hold themselves thus happy in, and we shall find them possessed with nothing but vanities, which will leave and quit them swifter than a dream. Nay, imagine those pleasures lasting as their lives (which is the most you can allow them) and yielding the fullness of that content they fancy who enjoy them, when you find how short that time is of their being, you will confess them none. And yet how much are worldings puffed up with these transitory delights? Will it not then be infinite content and unspeakable satisfaction, to souls arrived at the Haven of bliss, when (having choosed the stormy Seas of this troubled world) they shall be landed on the banks of peace, and tranquillity, and enter possession of a Kingdom abounding with all joys, and pleasures, honours, glories, and felicities without end. For in the narrow straits of this world, he that possesses the largest inheritance, may be likened to an infant within his mother's womb, so little is his liberty, compared with the spacious fields of that heavenly paradise prepared for the blessed from all eternity. And as those are embryos in the womb, having not yet the natural benefit of light, till their legitimate and full birth, when they are brought into the world, and participate even with their Parents (though in their first clouts) the fullness and perfection of their Creation: So have not we the true effects and ends of our redemption, till we see the day of our glory. And as amongst them abortives, such will be the condemned sinners at the latter day amongst men: abortives, though those never see the light of the Sun; never know day: yet delivered from the cell of the womb, into the spacious world, have the doom of a larger, yet to them a darker Prison, if we consider there is that light for them they are incapable to enjoy. So, abortives, impenitents, shall be delivered out of darkness into greater darkness, out of afflictions into greater afflictions. But the mature offspring bearing his marks and characters, shall be presented to the King of Heaven; then shall the mystery of salvation be revealed to them, and they become fellows in glory with the Angels, and the archangels. Wherefore (my beloved friend) do not for ever blot out those characters thou art signed with by God's Holy spirit: Bury them not in a loathsome abyss of sins. Raise up thy soul by repentance, which will refine and beautify those thy excellent parts that are now besmeared and spattered with the filth of a dissolute living; then will the lustre of thy virtues dazzle those eyes to whom now thou appearest a cloud of vanity: The most excellent beauty that is in man or woman, is no beauty, if not in relation to our discerning them; and what to dotage our enamoured senses, have admired them; we must at the last confess them, subject to decay and ruin: But the beauty of the souls exempt from that servitude to nature's necessities, is of a more excellent condition then that of the body in its greatest pomp: yet are our soul's enjoyments more ours then are our bodies. So earnest and passionate a lover of mankind is our Lord, whom he has so nobly honoured, that things of lesser value, (which carry little of greatness in them) he has decreed to the Laws and necessity of a natural production; but has made us ourselves the workmen of better, and more glorious effects. Had the forming of our body's beauty been left to us; Our fantastic natures had taken too much care about it, and we had utterly neglected the greater business of our souls. But Divine providence having denied us the power, we may justly conclude our task appointed us to be the care of our own souls. Since all the curiosity to make ourselves finer creatures than we are (which finds so many, so much employment for their precious hours) is altogether fruitless: The nicer arts of colours and curls to adorn us, looked into have made up nothing but a becoming handsome lie. When so much time spent upon the soul, had really enriched and adorned it with such beauties as will last for ever. And for all this how little time should we allow the better part, if so be we had a full power to accomplish our desire on the more ignoble; scarce any time would be spared upon our souls, could we beautify our bodies as we desire, still should we be decking and adorning the base & abject slave, whilst we neglected the soul her Mistress and Lady with the laziest sloth, and meanest contempt. Therefore has God taken the effect of this fruitless labour clean out of our power, if we truly consider the end of it: But has given us the use of better, and more profitable labours, and appointed their reward. For he that cannot truly better and beautify his body, may do it to his soul, though never so deformed with sin, by true contrition and repentance, making it not only the object of good men's affections, and bad men's envy: But reduce it to the honour to be beloved even of God our Lord, and King. This is it the Psalmist means, when he says Psal. 45. ver. 95. So shall the King greatly desire thy beauty; for he is the Lord, and worship thou him. Nay, such is the great benignity of our Lord, that the vildest and most dissolute sinners may hope by repentance to regain his favour, though they stand in the highest degrees forfeited to his anger, and severe judgements: Which is very apparent throughout the Prophets: Ezekiel thus pathetically aggravates her abominations fallen into a new unheard of manner of whoredom, contrary to the custom of Harlots. They give gifts (saith he) to all whores; but thou givest gifts to all thy lovers, and and hirest them that come unto thee on every side for thy whoredom, and the contrary is in thee from other women in thy whoredom, whereas none followeth thee to commit whoredoms, and in that thou givest a reward, when as no reward is given unto thee, therefore thou art contrary. Yet the mercy and grace of God calls her home, thus given over to the abominations of her lusts. For he laid not this captivity on her, having an eye to his revenge, and punishment on her wickedness, but to convert her, and bring her into order by his corrections. For would God have punished her as she deserved, she had been swallowed in destruction. He had not brought her captives home, nor prepared for them a better City, or a more glorious Temple than the old. Haggai 2. 9 The glory of this latter house, shall be greater than the former, saith the Lord of hosts; & in this will I give peace saith the Lord of Hosts. See thus often defiled with her abominations, the Lord will not exclude this City from repentance, nor shut the doors of his ●lemency against her. No, he will not, nor will he forsake thee for ever, (though thy desperate condition by the suggestions of the devil would persuade thee to it) but with infinite desire and affection receive thee into mercy if thou returnest to him; and he will lovingly embrace thy soul again, though thus sunk in the deeps of wickedness. For no man, no man (I say) though passionate even to madness, can so truly affect the greatest beauty of the world, as our Lord does the soul of man; And if we look narrowly into the daily expressions of his love to every particular soul, this truth will show itself as clear to us as the light of the day: And the Scriptures abound in testimonials of this his infinite love to us. Observe in Jeremiah, and throughout the Prophets, how the Lord has been wearied, nay, contemned and despised by his; yet has restored the desertors, and placed them again in his high favours, this witness he bears of himself in the gospel; when he says: Mat. 23. 37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee; how often would I have gathered thy children, even as a hen gathereth her chickens under her wings, and you would not. And Saint Paul. 2 Cor. 5. 19 God (saith he) was in Christ reconciling the world unto himself, not imputing their trespasses unto them, and hath committed to us the word of reconciliation: Now when we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be reconciled to God. O let us lay these invitations to our hearts, and the minute we read them believe the holy Ghost calling us. Nor let us think it enough that we believe aright; for alas, infidelity is not the only bane of the soul; to believe well avails us nothing, if we live ill; if we purify not our souls from uncleanness, and bid a farewell to that lewdness of life, which so incenses the mighty anger of the Lord against us. Because that the fleshly mind is enmity against God; for it is not obedient to the Law of God, neither can be. Rom. 8. 7. The concupiscence of the flesh stands like a separating wall betwixt our souls and mercy, which we must utterly raze and destroy, or never hope to have a free passage to that happy reconciliation, which will crown our souls with triumph and honour; and make them lovely and acceptable to God himself. Thou art now bewitched, with thy Hermion's: face, and thinkst nothing in the world comparable to such an excess of beauty; believest the Earth bears nothing like it; thyself (if thou pleasest) Mayst be far more lovely than she, nay, excel her more than stars of Gold and inestimable workmanship do images of clay and dirt. If men are naturally amazed, and ravished with the sight of some extraordinary beauties; how will they be extrasied with the splendour of a soul in glory. For indeed the substance of the greatest beauties (though in a greater excellence of composure) is the same with the meanest and most contemptible things of nature. And are nourished by the same means, and subject to the same decay, if not preserved by most common, contemptible and inferior supplies. What is the inside of her killing glittering eyes? What lies under that sweet and lovely outside of thy Hermion's surpassing graces, or her purpled cheeks? If thou art once redeemed from thy dotage, thou wilt confess the greatest beauty but a sepulchre fairly whited and painted over, every thing within it being decreed to the certainty of ruin and dissolution: for there is nothing so lovely that turns not into loathsome putrefaction. But what was that former grace and beauty (whilst thou wert in thy integrity) in which thou didst so infinitely excel? that was of another composition: above all the glorious things of this world, as much as the Heavens exceed the Earth in splendour: nay far more glorious than the Heavens themselves: for though the soul be undiscernable, and we are altogether strangers to her excellencies we may behold her in the elevated expressions of those, whose pious zeals have left their attempted descriptions, to inflame us with the favour they had to possess their thoughts with so amiable desires, as the contemplation of future glory, which they have several ways aimed to know, especially by soaring high as they were able, into the natures of Angelical, and heavenly substances.   

CHAP. XI. Saint Chrysostom continues 〈◊〉 the glorious nature of the soul; and from that excellence prosecutes his persuasives to Theodorus; still striving to overcome the rebellions of his lusts with exhortation, and pressing arguments.  
HEar him whose desires would have shown the excellent substance of an happy soul; but finding it unequal to all comparison, he betakes himself first to illustrate it by an assimulation to the nature of metals, whose gross being was too heavy in the purest of their extractions, to give him a sufficient hint and light of it: thence he raises his contemplations, and attempts his comparison with the brightness of lightning; and next of angelical bodies, whose glorified essence he finds of a nature so abstracted from our knowledge, that he cannot express the curiosity and subtlety of their essences, so transplendent are they. And such shall the blessed be in their glory. Mat. 22. They shall be as the angels in Heaven, says our Saviour to the Sadduces. In fine, all examples derived from material things, can never express the beauty of a soul. Heaven excels all the glories of the Earth, fire surpasses water, the stars in lustre excel the most precious stones; we may admire the rainbow in Heaven, the violets and lilies, withal the pride and variety of the fields, which are all nothing in a manner, if compared with the glories of the soul; and those ineffable honours she shall be clothed withal in the day of her bliss. Let us not forfeit so much happiness which a lively faith and constant hope can secure us. Nay, for this we must wade through all the inconveniencies of this miserable world. 2 Cor. 4. 17. For our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. And as blessed Saint Paul teacheth us, It is really easy to bear the greatest afflictions looking to the reward of our sufferings; So is it equally easy to overcome the petulant passions of our lusts, and the same reward is appointed for both the conquests. For when I would draw thee from thy dissolute courses, I invite thee not to dangers, nor the horrors of eminent death, nor to perpetual plagues and scourges: to no afflictions abroad, nor strife at hope; no prisons, or Irons, no hazard of shipwreck, no violence of thieves; or thy own familiarsnares; no hunger, cold, nor nakedness, neither to scorching fire. And alas, wilt thou dread my exhortations? I impose no bitter task on thee, but on the contrary, earnestly desire thee to set thyself free from a most tyrannical captivity. And when thou art ransomed from this bondage of thy sins, to the happy liberty thou didst once enjoy: thy eyes opened to behold what true bliss is: Thou wilt confess the merited pains of a dissolute life, the unquiet and tormenting afflictions of a mind, given over to carnal lusts; and what the happiness and content of such a godly life is, as thou didst formerly lead. It were no greater wonder that an atheist, who believed no resurrection from the dead, should lie lulled in his lethargic bestiality, without any sense of his condition. But that believers, that Christians (who look after, expect and foresee what is decreed both to the good and bad) for them to live thus miserably unconcerned in their own calamities, nothing at all awakened with the remembrance of their future hopes or fears is most heavy, dull and senseless stupidity. When with their lips men shall profess themselves believers, but look into their ways, they are by many degrees worse than infidels, and commit greater abomination than they. For amongst the very heathens themselves, there cannot be greater monsters in sins than are some Christians: Nay, what is more (which should severely advise us to amend) amongst them, there are often eminent examples of lives led morally, so well that they are fit to be looked upon for our instruction; with what shame then shall we cover our faces, when the actions of heathens and aliens to God may be precepts. Merchants who have suffered great damages and losses, fall not from their hopes, but try the Seas again, though there be the same danger of storms, and shipwreck, which they know their greatest skill and care cannot sometimes avoid. And shall we base unworthy cowards that suffer by sin and wickedness, not dare the recovery of our lost souls, nor attempt our future preservation, though we fall into dangerous lapses, being we know we are forbid to despair in the greatest extremities. When indeed no evil has power over us unless we willingly ourselves consent unto it. And why remain we then so insensibly stupid? why use we not our hands in this combat, but lie as if they were tied behind us, or what is worse, (if they are employed) it is against us ourselves; what madness is this? that men entering the lists to fight their adversaries, turn all their blows upon themselves. The devil lies in ambush for us, diligently observing the advantages he has over human weakness to make us destroy ourselves. We must have courage then with undaunted spirits to meet the cunning assaltant on every attempt against us, or with our own negligence and careless fears he ruins us for ever. As thou art fallen (Theodorus) so likewise fell blessed David; he to adultery added the heinous murder of innocent Uriah: But what followed? did he lie under the burden of his iniquities? did not he attempt to rise again, but overcome by Satan lay prostrate to his fury? No! he courageously resumes his arms against his enemy? and fought him with so prevailing courage, that his children after him were the trophies of his victory, and received the benefits of his conquest. For when Solomon his son's heart was turned after other Gods by means of his wives, 1 Kings 11. When he went after Ashtoreth the Goddess of the Sidonians, and Milcom the abomination of the children of Ammon, &c. When he had with all his abominations provoked the Lord, it is recorded in holy writ, that for David's sake, God rent not his kingdom from him. ver. 11. I will surely rend thy kingdom from thee, and will give it to thy servant; Notwithstanding, in thy days I will not do it, for David thy father's sake, but I will rend it out of the hands of thy Son. Howbeit I will not rend away all thy kingdom: but will give one tribe to thy Son, for David my servant's sake. So likewise in the days of Hezekias, though he himself were a just man, does the Lord allege the same cause of his mercy to Jerusalem. 2 Kings 19 34. I will defend this City to save it, for mine own sake, and for David my servant's sake. Thus did the Lord continue the remembrance of David's hearty penitence; to show us how effectually true repentance finds access to the tribunal of Heaven. This servant of the Loreds disputed not against his redemption; had he had the desperate opinion thou seemest to be of now, that he could not be reconciled to God: He would have said perhaps; God has done me mighty honours; he has chosen me into the number of his Prophets, has given me Empire and Dominion over my brethren; and delivered me out of mighty dangers; and how can I hope for his mercy, whom after so manifold blessings I have thus infinitely offended. Had the Prophet permitted such desperate conceptions to overcome him, he had not only excluded himself from God's favour in that his sad condition at the present, but had blotted out the remembrance of all his former life. As the wounds of the body neglected, grow altogether incurable, so those of the soul, if we seek not for their remedy, lapse us into eternal perdition: yet such is our folly, that in the least distempers of our bodies, we refuse no pains, no troubles, but submit to any tortures art can prescribe for our recovery, but obstinately werefuse the medicines of our sick souls: nay, though we are so ill, that we are beyond all cure, with what a longing desire we are attentive to what the Physician speaks, in the last extremes willing to hear of comfort. But in the disease of our souls we despair, and languish before we see reason for it, since the most dangerous wounds there are not incurable. And where the nature of the sickness is really desperate: we continue our hopes; but miserably despair where there is no need: And where we are absolutely forbid it, we are wilfully diffident, putting on the vanity of a confidence when 'tis ridiculous and beyond all hopes: but such is our natural fond inclination to our bodies, that we look on their decays with horror and affrightment, and in the hazards of our precious souls, are sottishly insensible. Me thinks in such a state, those words of Christ may awake our heavy dull spirits. Mat. 10. 28. Fear not them which kill the body, but are not able to kill soul: but rather fear him who can destroy both soul and body in Hell. If these be not prevalent with thee, to persuade thee as yet to return to thy integrity, I shall labour in anguish and affliction of soul for thy deferring so long, so acceptable and necessary a task as thy reforming thy life, but I cannot utterly despair of thee, though thou wilfully do so of thyself as yet; for I should be then guilty of thy own folly and peevishness by my distrust. Which is a sin I will not commit: For (though I see thee strangely fallen) I will still trust in God's mercy and grace to thee, and doubt not but to see thee in a happy condition, cleared and purged of all that fatal malignancy thy careless soul has now contracted; and behold thee perfectly reconciled to virtue, godliness, and the favour of God.   

CHAP. XII. The story of the Ninivites repentance, the proem to Saint Chrysostom's farther urging Theodorus to his conversion, collecting thence, that greatest sinners may return to God: he prosecutes his persuasions, alleging that many so converted, have become the best and most zealous people.  
THE Ninivites hearing that threatning, and sharp crying out of the Prophet Jonah (Jonah 3. 4. Yet forty days and Nineveh shall be destroyed) were not so discouraged and dismayed at so terrible warnings of their approaching destruction from the fierce anger of an incensed omnipotent God, but they would yet trust to his mercy. Though the decreee of his vengeance was not conditional, but positive, Niniveh shall be destroyed without admittance of any clause to foment a hope in them, for the words of the Prophet were not disjointed, but a plain and direct sentence of judgement; yet they submit with humble penitence. ver. 9 For (say they) who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not. ver. 10. And God saw their works, that they turned from their evil ways, and God repented of the evil that he said that he would do unto them, and he did it not. See how those barbarous, rude, and mad people apprehended their imminent destruction: & togther understood the possibility of their deliverance, having their hearts set upon his infinite mercy, in his greatest wrath and rage against them. Let us then (that are Christians, and nursed up in the knowledge of our Lord's benignity, who are instructed and disciplined in his word; and know many the like examples) stir up our souls to sincere repentance; and not be less than them in our confidence of his goodness, and mercy For he it is whose sacred spirit has told us. Isa 55. 8, 9 That his thoughts are not our thoughts, neither are our ways his ways. For as the Heavens are higher than then the Earth, so are his ways higher than our ways, and his thoughts then our thoughts. Servants of men err from the duty they owe their masters, and commit foul faults against them, yet if they grow sorrowful, and recant that disobedience, they are again received into their Master's good opinion, and sometimes with advantage of preferment: God our gracious Lord and master, (whose thoughts and ways exceed those of men) will deal as favourably; Nay, far more mercifully with us. If the intent of his creating us, had been to damn us, than thy despair were reasonable and just, nor couldst thou do otherwise then doubt of salvation, when none were prepared for thee; But God having made thee out of his goodness, and created thee to good ends no less than that thou mightst enjoy everlasting happiness, (and to that intent his great works continue in thee, if thou wilfully deny not to perceive it) what should make thee thus diffident, or in the least to mistrust his mercy? When we have the most incensed him, than ought we most carefully to look to ourselves? most diligently and courageously to resist all issuing temptations present, and most bitterly lament our easy yielding to those past which so miserably overcame us; so shall we be able to give a manifest testimony of our perfect change. For nothing more provokes our Lord then our obstinacy and denial to return into the right way. For to do ill is but human weakness, to persevere diabolical malice. Consider how horrid a thing it was, which we read in the Prophet, that Judah called back in the race of her vild whoredoms, would not return to the Lord: Jer. 3. 7. And I said, after she had done all these things, turn thou unto me; but she returned not. The Lord strives with us, to show how mercifully he is inclined to our salvation, many are his promises to those who return into the right way, forsaking the Meanders, and by-paths of iniquity: When he saw Israel's promises of repentance, that they began to prepare their hearts to fear him, and to keep his commandments; his promise was, that it should be well with them and their Children for ever. Wherefore Moses joins the reward with the command, when he bids them to keep the Commands of the Lord and his statutes, which he commands (Says he) for their good. Deut. 10. 13. And immediately before, he commands us to fear him, to walk in his ways, and to love him. Which is most remarkable, that the God of Heaven should earnestly seek their loves, who so wretchedly offend him. Wherefore ought we to love him who desires to beloved of us, who woes us, and does us all things to win our affections. Nay, who spared not his only begotten Son for us, but gave him up, and delivered him to the ignominious death of the cross, that we might be reconciled to him. And what think you, so loving a Father will do for them, he has purchased at so dear a rate. Nay, and what lies on our duty, which is humiliation and repentance, even that he presses on us, if we were not insensible of our own miseries (the evil of our own miseries) the evil of our own condition would invite us to. As he speaks by the Prophet. Isaiah 43. 26, Tell thy sins first, declare thou that thou Mayst be justified. Which the Lord speaks, desiring to make our affections vehement, that so with freeness and openness of heart, we may deliver ourselves up to his merciful kindness. Infinite is this love of our Lord while we anger and provoke him, while we abuse his goodness, and his patience, all this ingratitude cannot extinguish his love, and when he lays open to us the injuries we offer his divine Majesty, he does it but to dilate on his love, and so to tie our affections nearer to him; and demands of us nothing but penitent acknowledgement. If then to confess our sins unto him bring with it so much comfort, as the promise of justification; how great will our joy be, when our works are rendered acceptable in the sight of God, and all the filth and uncleanness of them washed quite away. And if this way to him were not accessible, after we erred and lewdly strayed from the paths of righteousness, how few of many souls now glorified in Heaven, had ever seen their salvation. It is worthy all men's observation, seriously to consider the return of many desperate sinners, who after the reconcilement of their enormous souls to grace, have strangely excelled in piety, and outshined those who were (in comparison of them) unspotted and undefiled: For the same heat and violence of theirs which made them rage in sin, has after their conversion turned into a zeal as passionate in good and virtuous determinations, out of a true sense of their guilt, and the merited judgements on their past iniquities. In this excess did Christ resent the officious service of Mary Magdalen when he answered, Simon, Luk. 7. 44. Dost thou see this woman? I entered into thy house, thou gavest me no water for my feet; but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss, but this woman since I came in, hath not ceased to kiss my feet: My head with oil thou didst not anoint; but this woman hath anointed my feet with ointment. Wherefore I say unto thee, her sins which are many, are fo●given, for she loved much; but to whom little is forgiven, the same loveth little: and he said unto her, Thy sins are forgiven. This is the devil's reason, both for his vigilance and fears, that he has often known the greatest sinners, prove the sincerest penitents. It is this makes him dread the losing of his prey, when he perceives a conscience beginning to be struck with the sense of sin! O how he fears and trembles at the very first step a transgressor makes out of his snares, how he is troubled at our least inclinations to conversion. For they who have once begun this happy course, can very difficulty be turned back from it; the zeal of true penitence burns like a flame within us, till it consumes our dross, and refines our souls to a greater purity than that of Gold tried in the fire. We are driven with the horrid memory of our past sins, as if it were with a violent wind into the Haven of virtue. And this is the reason that great sinners often prove better than they who seldom fell; because their undertakings is to be managed with greater fervour, and alacrity; the difficulty in the beginning only deludes us, it seems a precipice at first, too hard for us to climb off the bottom of impiety, to the top of piety; while our feet are nailed in Hell, we may deem it impossible to get loose, and fly to Heaven; Therefore we must boldly enter into this conflict, our resolved penitence must storm the pass, though the enemy spit fire in our faces; valiantly assault him, and thou hast already overcome the impotent wretch; the vanquished devil flies thee, and leaves thee master of the field. O let us begin this Heavenly journey, let us ascend into this Heavenly City, let us step up the first steps, and never look back; till we arrive at it, for there are we appointed Citizens; there are our glorious dwellings designed us. For if we (like forlorn souls) cast off our hopes, we shut the gates of Heaven against ourselves, and bind our feet in links of despair, the chain that keeps Satan tied for ever. For despair at first flung the fiend into the bondage he is confined to for all eternity.  
The soul that once despairs, is never sensible of her own condition, weighs not the danger she is in, but speaks and acts every thing in opposition to salvation. As men quite frantic, fear nothing, are ashamed of nothing, dare do any thing without apprehension of danger, will run into Seas, or fires, and fly in their fits to the edge of precipices for security. So those sinners (who by negligent obstinacy become desperate) run upon vices unheard of, abominations never dreamt of, imminent death and damnation stop not the violence of their courses, but still they wind themselves into wild Labyrinths, where they are lost for ever. I therefore entreat thee (Theodorus) before thou drownst thyself any more in this thy drunkenness, manly to contend to get out of it; Awake, recover and cure thy soul of this diabolick surfeit. If thou think'st it too difficult presently to resolve, to leave it quite off, do it by degrees. Though in my opinion, such excuses are childish, fond delays; and too much show thy dotage on thy beastliness. For if thou tryest, thou wilt find it a most easy mastery to cast those base suggestions, if a true knowledge and disdain of thy infirm reasons back thee in the conflict. O let the blessed contemplation on eternity prevail with thee, to accomplish this blessed conversion. I beseech and pray thee by those virtues by which thou once didst so highly merit, by that former trust, and confidence in our Lord; to let us see thee raised again to that top of virtue, where thou wert once so eminent; and from which thou fellest so miserably; Let us see thee recover the lost strength and vigour of thy soul. Pity them that are scandalised and offended at thy fall; pity those who perhaps by thy example example run into the same dangerous destruction, despairing of the ways of virtue, seeing thee forsake them. Consider how great the grief and sorrow is, who dearly love thee. And that this thy ruinating state can be joy or gladness to none but desperate Atheists, and youths sacrificed to their lusts and sensualities; Return then to thy former goodness, and piety; we thy friends shall be over full of joy to see that happy hour. When thou hast left them to contempt and infamy, who are now Enemies to thy recovery; maliciously wishing thou Mayst still continue this dissolute life; Then will we triumph over them, who gloried to blast thy honour: and once assured of thy conversion triumphing, crown thee with elogiums, when thy detractors shall blush and envy the truths our tongues shall utter of thee. Add to this the benefits thy example may bring to other falling souls; seldom it is, but such recoveries beget companions; and what a joy will that be, when the splendour of thy reclaiming shall give light to others to find the way out of the same darkness. Do not (Theodorus) neglect so great a good as may happen by thy return to virtue. And for pity deny not our souls the joy we shall have for thee. Keep not us in this depth of grieving for thee, but turn our suffocating lamentations into gentler melodious airs of joy and exultation; Which will be full in us when we see thou hast forsaken the troops of Satan, and that thou art come over to the army of angels, and enroled in the Militia of Heaven. Consider how infinitely exemplary and eminent their glories be, who escape the toils and snares of Satan; how much they acquire of praise and reward, whose true repentance brings them home to the Lord, how indeed they seem to excel those who have appeared always virtuous, as has been formerly demonstrated out of holy writ. So Harlots and Publicans have gained the kingdom of Heaven for the lot of their inheritance, and many who were last, have obtained the preeminence to be the first.   

CHAP. V. Saint Chrysostom relates a story of Phoenix, a young gentleman of his time, another of an Herm it, another of a Disciple of John's the Son of Zebedeus, and of Onesimus, out of Saint Paul, with which he continues his persuasives to fallen Theodorus.  
I Will now relate to thee (Theodorus) a story of mine own time, and of which I myself am a witness; I knew a young Phoenix the Son of Urbanus; Who was left a very young Orphan by his Parents, with a very great fortune in moneys, Land, and Servants. His education was suitable to his Estate, sumptuous and noble, his studies most in the liberal arts, much addicted he was to music, and all the most pleasing attractives of so green years. He on an instant forsakes his more delightful studies, all his pomp of youth, and gaiety of clothes, and clad himself with the coursest vestments he could get, putting on the austerity of the most reserved religions. He betakes himself to the mountains, and most solitary retirements, spending his time in the highest and most profound contemplations; he was always exercised in matters unproportionable to the qualifications of so young a Philosopher; he soared to the highest and most sublime studies, such things as were the labours of the greatest proficients in Divinity, were his only employment; till at length he decrees and dedicates himself to holy orders, for which he had the repute to be very fit, and gave large testimonies of his sufficiency for his undertakings. Every man began exceedingly to rejoice and wonder, that a young man so nicely bred up in all plenty and delicacy, one sprung from so noble a stock, should in the prime of his youth forsake the magnificence and delights of his large fortune, and all that bewitched happiness, which deludes the fancy of most men, to undergo so strict and severe a course of life; most admirable it was, that not any temptation (of those many his condition and fortune afforded him) could hinder his progress to the very height and greatest perfection of a contemplative life. At which eminence, when he was arrived and justly become all men's wonder, some of his own family esteeming this his resolution beneath the dignity of his birth: make themselves the corruptors of his inclinations. Their syrren songs allure him into the waves of his former vanities: He forsakes all his pious resolution; quits his solitary, and contemplative life on the Mountains, and his happy solitudes, and now begins to fill the streets with his train, and pomp; his multitude of horses, his superfluous retinue, with thousands of other follies are every man's discourse; in fine, he grows so dissolute, that he lives neither temperately nor circumspectly; But inflamed with all violent and shameless lusts fell into most abominable courses. Every good man (who sees his tribe of sycophants, and lewd villains stick soclose to him) despairs of him, who had no Parents living to correct and curb the enormities of his lascivious youth, which had the ill advantage of a vast fortune to feed his extravagant inclinations. Some there were who calmly expostulate with him, and urge him (though he forsook the severities he lately had undergone) he would yet apply himself to his former more pleasing, and delightful exercises; and bethinks himself how convenient it were more carefully to look to his Estate, and the honour of his noble Family; these things were often rung in his ears, and he denied not them the hearing, who undertook the speaking. The goodness of his nature, and an innate modesty he had often showed, encouraged some holy religious men to seek all means to get into his good opinion, that so they might discharge their duties to God in endeavouring to reclaim a person of whom they conceived so much hopes; to this purpose they diligently and constantly watch and observe him: When they met him abroad, their custom was to salute him with all respect, all love and kindness, which he at first but slighted; Yet these compassionate men, infinitely ambitious to preserve his perishing youth, would not be moved at his behaviour, or put by the good of their intentions, having still their eyes fixed upon the mark they so coveted to hit, they would not be put off from the resolution they had to redeem this lamb from the wolves jaws by some means or other, which at length, with much study and patience they performed. For in the end he became something moved with their civilities, and a little to wonder at their behaviour to him, (being conscious that his ways were not at all agreeable to their liking.) In so much, that if he spied them a far off, he would leap from his horse and reverently meet them with his eyes fixed on the Earth, and with a grave serious attention, and harken to what they said, till in process of time, his respect to them continually increasing, he ever treats them with such becoming gestures, as were due to their good intentions, and Divine callings. By this artifice of theirs, they restore this young man to the grace and favour of God, and breaking all those nets entangled him, reduced him to his own peace of soul, and to the love of Heavenly wisdom, and true piety. In which he grew so eminent, and far excelled others; That no man could dream he ever had led so vain a life, when they saw him so exceedingly reformed. For having now learned by experience, what the dangerous baits of loose and ungoverned appetites were, he distributes all his riches amongst the poor, and needy. And thus he frees himself from all worldly encumbrances, removing all lets and obstacles that lay in his way to that Haven whither he directed his course, and where at length he arrived, and became a rare and most exquisite pattern of devotion, and true piety: thus fell this noble youth, and thus recovered he the eternal happiness of his soul.  
Another after an exemplary patience, 
The hermit.  and many hardships in his Hermitage (who with one single companion, had lived in a Cell to a very great age, and there led a most angelical life) at last by the malice and subtlety of the devil, fell into idleness and ugly dreams, into sluggish and yawning desires, and gives Satan the opportunity to surprise him. Who fires him with lust after a woman, he burns to have one, though he had seen none of the sex for many years, that is, from the first day he entered into his solitude. First, he asks his companion for delicious meats, wine, and Junkets, threatening him (Unless he got them for him) he would himself break the ties of his vows, and go to the next Town, and fetch them. Which he did not out of a true longing for wine, or those delicates, but made this pretence for his farther lewd purposes; his companion attempts him with all the persuasive cunning he could, but finding him wilful in his resolutions, promises him to get those things he desired to satisfy his appetite, lest it might occasion him to run into greater sins. Which he perceiving, and seeing his intents like to be frustrated; began to deal plainly with him, and says he must himself to the Town. His friend (who in vain strove to hinder his strange madness) yields his consent to that too; but following him a far off, observes whither he goes; And at length spies him enter into a brothel; where he learned out that he had got a woman into his embraces: which when he knew, he stays abroad in expectation of the hermit's return.  
The old man after his lewd conversation, comes from the brothel. This companion meets him and receives him into his arms, and kisses him extreme kindly, never questions him what had past, but desires (if he had satisfied his appetite) that he would return to the Cell. This great meekness in his friend brings the poor Hermit to a perfect sense of the grievous sin he had committed, and a great shame for it; thus with passionate compunction, and contrition of heart he follows his friend to the mountains, lamenting still by the way his inconsiderate licentious fall: Comes thither, he shuts himself into a little room of the Cell, locks the door, which after he never opens but to his companion who brought him his bread and water; he charged his friend likewise when any one asked for him to deny him, and make an excuse as if he slept; He found his companion very willing to assent to this; he than shuts himself up close, and there spends his whole time in fasting and prayers, and devotion, cleansing his soul from the guilt and filth of his abominable transgression. Not long after a great drought invades the neighbouring Country: When all the inhabitants had in vain bewailed this calamity, one of them was commanded in a dream to go to his recluse, desire him to pray for them, and that then the drought should leave them. He went and took his neighbours with him, and coming they found the hermit's old companion alone; who told them the man they sought was dead. They return to their prayers again; and again had the same answer by the vision in every thing like the former; then more resolutely they demand the Hermit of his friend (who was yet unwilling to confess the truth) till they conjured him to show them the man, affirming with vehement asseverations that they knew he was not yet dead, but that he lived. He heard them thus earnest, and guessed that the secret compact betwixt him and his friend was now revealed; he conducts them to the place where the man was, where they found the doors locked fast against them, and immediately they broke down the wall, and rushed in all upon him, where kneeling at his feet, they declared the particulars of the command they had from the vision to him, requesting his prayers that they might be freed from the drought. He at first denies them, affirming his unworthiness to be far below the confidence to believe he could obtain any such blessing from God: For he had yet the horror of his old fault before his eyes as fresh as it had been then committed. At last (when they declared all which had happened unto them) overcome with their importunities, he was persuaded to pray for them; and as soon as he had prayed the drought ceased.  
What also became of that young man who was the scholar of John the Son of Zebedeus in his youth; 
The schooler of John, In Eusebius Eccles. Hist. lib. 5. c. 2.  and turned afterwards for a long time a leader of thieves and robbers: yet it so fell out, that he was received at the last again by the holy hands of the blessed old man; out of the Caves and denns of Robbers, he returns into the ways of religion and piety. This thou art not ignorant, of his thou knowest as well as I: For I have heard thee admire the meekness, sweetness, and tenderness of the good old man; when the story has been related how he first kissed his bloody hands, and after that earnestly embraced him▪ and by this softness reduced him to his lost goodness. So blessed Paul did not only receive Onesimus that unprofitable vagabond, that thief converted to goodness, but thought him fit to be honoured with honour equal to his Masters. Philemon 10. I beseech thee, saith he, for my Son Onesimus, whom I have begotten in my bonds: Who in times past was to thee u●profitable: but now profitable both to thee and me. Whom I have sent again; Thou therefore receive him who is my own bowels: whom I would have retained with me, that in thy stead he might have ministered with me in the bonds of the gospel: But without thy mind would I do nothing: that thy benefit should not be as it were of necessity, but willingly: For perhaps he therefore departed for a season, that thou shouldst receive him for ever. Not now as a servant, but above a servant, a brother beloved, especially to me, but how much more unto thee, both in the flesh and in the Lord. If thou count me therefore a partner, receive him, as myself. In the contrary case, St. Paul writeth thus to the Corinthians. 1 Cor. 12. 21. And lest when I come again my God will bring me low amongst you, and that I shall bewail many which have sinned amongst you, and have not repented. And again he tells them 2 Cor. 13. 2. As before I foretold you, I foretell you, that if I come, I will not spare. dost thou not understand whose lost condition it is he so bewails; 'tis their? whom he will not spare; it is not those sinners whom he brought to repentance by his holy precepts; but those who were obstinate and would not lend their ears to his divine dictates. And this as I foretell, so I foretell you of Saint Paul's was writ for all posterity of Christians. For though the blessed Apostle be not present with us as he had been with those Corinthians, nor writ immediately to us: yet Christ is present with us, who then spoke by him. And we are deeply concerned in this sharp menace; for if we presumptuously persevere in sin, he will not spare us, but will severely punish us, both in this world and in the world to come. Let us prevent his wrath, and turn the face of his anger from us, in confession of our sins, and let us pour out our hearts before him. Eccles. 21. 1. My Son (Says the Son of Sirach) hast thou sinned? do so no more, but ask pardon for thy former sins. Let us not stay for an accuser, but ourselves accuse ourselves, and so preventing him we shall render our Judge the more merciful to us. Thou wilt say, thou dost confess thy sins, and that thou deemst thyself miserable above measure. I believe thee. But I must entreat more of thee; that thy amendment justify thy sincerity. For so long as thy confession is not from thy heart, that thou dost not accuse thyself severely with a purpose to reform them; thy sins will grow greater, and lie the heavier on thee. For no man brings his undertakings to a true perfection, who prosecutes them not with alacrity and due observance. Would any man that sows fling away his seed but in expectation to receive the fruit there of? Who ever propounded to himself (if he were wise) to labour in vain? and get no reward for his pains Can he likewise who sows hypocritical, tears, prayers, and confession of his transgressions, (without a lively hope and confidence in God's mercies) ever think to refrain from his sins? no! he must needs still remain under the curse of desperation. For as a husbandman who once despairs of his crop, neglects to prevent the destruction of his Corn: So he who sows a seeming repentance, though with tears in his deluding eyes; yet expecting no profit by it, will not at all take care to banish those malignant inclinations from his soul which utterly destroy his reconciliation to God. Alas, what is it to repent, if we persevere in our wickedness? Eccl. 34. For when one buildeth (saith the Scripture) and another pulleth down, what profit have they but labour? He that washeth himself after touching a dead body, if he touch it again, what availeth it him? So is it with a man that prays and fasts for his sins, and goeth again and doth the same, who will hear his prayer, or what doth his humbling profit him? No! who ever diverts from righteousness to sin, the Lord will prepare for him a sword. Proverbs 26. 11. And as a dog returning to his vomit becomes odious: so does a fool, who by his own wilfulness renews his sins.   

CHAP. XIV. The sum and conclusion of this treatise.  
IT is not sufficient for a perishing soul barely to accuse itself of sin: but the substance as well as the form must concur for the efficacy of repentance to justification. Our contrition must bear a manifest account of our shame, and detestation of sin with a solid resolution against all relapses. Hypocrisy is a mask so easily put on, that it is ordinary and common throughout the whole world, seemingly to condemn ourselves of our evil ways, infidels do it with much appearing detestation of their iniquities. Many men and women in the very scene while they are acting their wickedness, will acknowledge their baseness, when they consider the following shame: though they determine not to seek after gathering the fruit of true repentance, or diving home to the perfections and ends of confession which are amendment, and resolution. Vain and of no effect are those acknowledgements, which proceed neither from compunction of soul, nor are accompanied with tears truly bitter, and heart-breaking contrition which are the only evidences of a resolved change. And yet there is something like this in the world which is not it, there are some demure devils which speak like Saints, making their hearers believe by their grace and elegant setting forth themselves, they are what they never intend to be; While they seek only the reputation, and honour to be accounted good: Which is the most easy delusion possible; for who can judge of that which is presented to him in contrary colours, for the crime would not be the same if another man knew the truth of it, and how to tell it: as when the offender delivers it for such as he would have it believed. There are another sort of dull sinners, who are so senseless grown with their despair, and closed with the deadness of their condition, that they respect neither good opinion, nor bad, and will tell stories of their own shame, with as much venom as their detractors would: believing their glory the greater the more wicked they make themselves. God forbid I should live to see thee like any of these; either a demure Hypocrite dissembling the righteous man, whilst thou art rotten within; or so vile a wretch as would not be content to sin, unless he had the pleasure to boast of it.  
What thou art chiefly exhorted to by my counsel (my beloved Theodorus) is to pluck up by the roots from the very bottom of thy heart all diffidence in God's mercy, and all despair. Now let us inquire what is the root, and mother of despair. It is a stupid faintness of man's heart; a deprivation of courage in our spirits; which may most properly be called not only the root, or mother of desperation, but the nurse of it. As putrefaction in a dead carcase breeds worms, and those worms increase in that putrefaction; so mutually does his faintness of heart combine with that despair itself bred, and is the nursing cause of its increase. So do they alternately administer nutriment to all the incurable plagues of our soul; It must then be thy part to overcome this dull stupidity atd faintness in thee, and thou wilt find that having resumed a Christian courage, and resolved confidence in God: Thy despair will quickly vanish: For he that faints not, cannot despair, and he that abjures not his hopes of salvation cannot faint; or cowardly submit to his own eternal destruction. Thy resolution must part with these associates benumbed faintness, and dangerous despair. For where these keep possession, the soul loses her uniformity, and graceful essence; becomes every thing, turns into every monstrous shape that variety of sins can put upon her. And who is he we may truly judge to be in this sad condition' It is thus answered; it sometimes happens, that a man may repent and seem to correct some of his known and grossest enormities; and in the mean time sins again, goes on still insensibly increasing the weight and burden of his former transgressions, whose guilt is never perfectly taken away, till absolutely amended; and this in time proves the greatest cause of desperation; This is truly to build with the one, and pluck down with the other hand: and on this he must always think seriously who by entire reformation intends his souls good. For if we look not to the scales, all our good deeds, our prayers, and our tear●s will prove too light, if such a continual weight of sin through our negligence be crept into the contrary balance; and from hence will follow our eternal damnation. But let us still be exercised in good deeds, and the conscience of discharging our duties according to our power will be a coat of male upon us, and bear off all the darts and arrows of Hell's malice, that they shall not be able to harm us. For such is the favour of God to good deeds, that they who have done some good on earth, and yet escape not the severity of condemnation, shall have their pains mitigated, and find some consolation even in the cruelty of torments. But he who never did any good deed, and can give no other account but of a wild reckoning of a life still continued, and ended in sin, what tongue can express the extremity of torments that forlorn soul is condemned to. There will be at last a trial of good and bad deeds; if the former weigh down the scales but a little, they will very much secure the owner; nor will he suffer punishments equal to the ills he has committed. But the weight of sin without any counterpoise of virtue sinks us into the deepest abyss of Hell. Nor does this discourse alone aver this: For the records of holy writ most amply testify the same. The Evangelist Saint Matthew shows it. Matth. 16. 27. He shall render (saith he) every man according to his works. Nor in Hell only, but in Heaven also shall there be difference of reward. John 14. 2. In my father's house are many mansions, says our blessed Saviour. And again, 1 Cor. 15. 41. There is one glory of the Sun, another of the the Moon, another of the stars, for one Star differeth from another Star in glory, so likewise in the Resurrection of the dead. Let him who considers this value the expense of his labour, and be continually employed in good deeds. If we attain not the glory of the Sun or the Moon, we get to be little stars, if we discharge the duty of good Christians so far as to get there at all. If we shine not in glory like Diamonds, or like Gold, we may like Silver. But we must be careful we are not found of materials fitter for the fire then a place in his Heavenly mansions. And if we are not able to discharge the highest actions of perfection, let us not neglect the due observance of lesser things which we may perform. For it is most desperate madness to do no good at all, because we are not in the state of the most excelling perfection. For as worldlings grow rich by saving every little trifle, increasing their store, so are spiritual riches attained by a circumspect laying hold on every occasion wherein we may serve our Lord. It is wonderful and something strange to human sense, that God has appointed so great a reward as the kingdom of Heaven to him that shall but give a cup of cold water in his name? yet are men so foolish, that unless they can achieve the greatest, they neglect lesser matters which are likewise very profitable. He that neglects not his duty in things but small in their appearance▪ will learn to be able to perform greater. But he that is negligent in a little, will be a weak discharger of greater duties. And to prevent this human inclination, Christ has left us great proposals of certain reward for things to be compassed with very little trouble. What is more easy then to pay the labourer his hire, which is but a part of thy own gain, and yet large are the promises of our Lord for that. See then the way to lay hold on Everlasting salvation, & enter into it; delight in our Lord, & pray incessantly unto him, again, submit thyself to his easy yoke, take on thy shoulders the light burden thou bear'st in a more happy condition: and let the end of it prove worthy the beginning of thy life. Do not, O do not despise such infinite riches which freely flow unto thee: And they are all for ever lost to thee, if thou perseverest to exasperate our Lord with those ill courses thou art in. For if thou yet stopst the channels, and hinderest this deluge in time before it has made too great a breach; thou Mayst repair thy losses to thy great advantage. When thou hast considered, and meditated seriously on this, as thou oughtest, fling away the filth and mud, which hangs upon thy soul; rise from out of the mire, wherein thou hast wallowed. And see how formidable thou wilt be to thy adversary, who believed he had cast thee down never to rise again, it will amaze him to see thee again provoke him to the battle, surprised with thy recovery, and astonished at such an undaunted resolution, how fearful will the coward the devil be to attempt again the ensnaring thee. If other men's calamities be proper lessons for us; shall not all our own instruct us? I believe that I shall see this shortly in thee, and that thou wilt appear in the sight of Heaven a person restored to grace, a more excellent and clearer soul than ever thou were, one that shall give testimonies of such perfection, and integrity; that thou Mayst be ranked amongst the best men, if not preferred before them. Only despair not, fall not again! This is my counsel; do thou as my custom is: When ever I hear any thing from others may profit me: I make no delay to embrace and follow it, and if thou receivest with a good purpose these my admonitions, thy sick and languishing soul will need no other physic.   
FINIS.  

Erata.  
Page 1. l. 5. for this r. the l 7. of dissolute r. of a dissolute. p. 3. l. 4. of sin r. of any sin l. 13. for, for prepared. r. so prepared. l. 20. for committing every thing that was dedicated. r. committing every thing to the flames that was dedicated. p. 6. l. 7. for intolerable r. in alterable. p. 9 l. 5. r. linkd to. p. 12. l. 16. for rebellious r. religious. p. 14. l. 15. for wretched r. wretches. p. 23. l. 1. leave out and promised. p. 24. l. 6. r. like a loving father. p. 26. l. last, for peruses r. pursues. p. 31. l 11. for confidences r. consciences. p. 44. l. 28. r. delights for lights. p. 46. l. 17. for again r. gone again. p. 60. l. 7. r. there appeared not p. 62. l. 22. for receive r. conceive p. 67. l. 11. for screen scene. p. 70. l. 4. for undertake labour r. undertake the labour. p. 72. l. 5. for choosed r. crossed. p. 79. l. 12. for Hermions' r. Hermiones. p. 79. l. 17. for stars r. statues. p. 80. l. 7. for Hermion's r. Hermione's p. 84. l. 6. for hope r. home ibid. l. 23. for greater r. great. p. 87. l. 3. for were r. wore p. 103. l. 13. Chap. is entitled the 5. ibid l. 3. I knew a young Phoenix; r. I knew a young man Phoenix. p. 104. l. 3. for religions. r. religious.  
Reader, this multitude of faults in so small a treatise I can attribute to nothing but my own ill hand which deceived the printer, which I entreat thee to correct.   

The Contents of every Chapter.  
CHAP. I. 
SAint Chrysostom passionately describes the great esteem and value we ought to have of our own souls, and on that basis he raises the fabric of this treatise to persuade Theodorus plunged into extreme sins, and bewitched with the vanity of a dissolute life, to return to virtue and piety, in which he had once been an eminant example.  CHAP. II. 
The Devil endeavours and practices to undermine our hopes, and raze the foundation of our eternal happiness. The comparison betwixt a dying body and a perishing soul; with an exhortation to be courageous in our conflicts with the devil.  CHAP. III. 
God's mercy to the greatest sinners, an argument against despair.  CHAP. IV. 
The example of Nabuchadnezzar King of Babylon, a coherence to the preceding Chapter.  CHAP. V. 
That sincere repentance is always acceptable to God, declared out of Holy writ by example, precept and parable.  CHAP. VI. 
That we ought carefully to cleanse our souls from the filth of sin, which must by no means be slighted or neglected, since in this word we cannot presume on to morrow, every thing is so subject to mutability. And then the pleasures of the Earth being so short and so quickly vanishing, we ought to fix our thoughts upon that eternity, in which we shall be crowned with glory or plagued in torments.  CHAP. VII. 
Hell fire exposed to the terror of the impenitent, with the torments and the certainty thereof.  CHAP. VIII. 
Of the beatitude of the Saints glorified in Heaven, pressing Theodorus farther to amendment, by arguing that Heaven is rather to be sought after then Hell to be feared: the glory of the one being a more moving object, than the terribleness of the other.  CHAP. ix.. 
Of the day of judgement.  CHAP. X. 
The joys of Heaven prosecuted, give occasion to discourse of the felicities, and blessings God has promised our souls; the excellencies wherewith they are enriched, and vile contempt we have of them, preferring our bodies their slaves before them.  CHAP. XI. 
Saint Chrysostom continues here the glorious nature of the soul, and from that excellence prosecutes his persuasions to Theodorus, still striving to overcome the rebellions of his lusts with exhortations, and pressing arguments.  CHAP. XII. 
The story of the Ninivites repenpentance, the proem to St. Chrysostom's farther urging Theodorus to his conversion, collecting thence that the greatest sinners may return to God, he prosecutes his persuasives, alleging that many so converted have become the best and most zealous people.  CHAP. XIII. 
Saint Chrysostom relates a story of Phoenix, a young Gentleman of his time; another of an Hermit; another of a Disciple of John's the Son Zebedeus, and of Onesimus out of Saint Paul, with which he continues his persuasives to fallen Theodorus.  CHAP. XIV. 
The sum and conclusion of this treatise.   
FINIS.