sinnes past and the facility thou hast vsed in committing of them do not make thee afraid why dost thou not feare at the least the Maiesty omnipotency of him against whom thouhast sinned Life vp thine eyes and consider the infinite greatnesse and omnipotency of the Lord whom the powers of heauen doe adore before whose Maiestie the whole compasse of the wide world lyeth prostrate in whose presence all things created are no more then chasse carried away with the wind consider also with thy selfe how vnseemely it is that such a vile worme as thou art should haue audacitie so many times to offend prouoke the wrath of so great a Maiestie Consider the wonderfull most terrible seueritie of his iustice The terrible seuere iustice of almightie God against sinners and what horrible punishments hee hath vsed from time to time in the world against sinne and that not onely against particular persons but also vppon Cities Nations Kingdomes and Prouinces yea vpon the vniuersall world and not only in earth but also in heauen not only vpon sâ—…gers and sinners but euen vpoâ— his owne most innoceson our sweete Sauiour Iesâ—â— Christ when he tooke vppoâ— him to satisfie for the deâ—… that they owed And if thâ— seuerity was vsed vppoâ— innocent greene wood anâ— for the sinnes of others whaâ— then will he do vpon drie anâ— withered wood and againsâ— those that are loden with theâ— owne sinnes Now what thinâ— can be thought more vnreasonable then that such a vilâ— wretched weake dwarfe a thou Luke 13. verse 43. shouldest be so sawcie and mallaparte as to mocke with so mighty a Lord whose hand is so heauie that in case hee should stricke but euen one stroke vppon thee hee would at one blow driue thee downe head-long into the deepe and bottomlesse pitte of hell â—here to be tormented for euer by the diuels and his Angles without all hope of remedie Consider likewise the great patience of this our mercifull Lord The great pacience of Almighty God who hath expected thy repentaunce so long euen from the time that thou didst first offend him and thinke that if after so great patience and long tarrying for thee thou shalt still continue thy lewde and sinfull life abusing thus his mercie and not ceassing to prouoke him to further indignation and wrath he will then bend his bow and shake his sworde and raine downe vpon thee euen very sharpâ— arrowes of euerlasting death Consider also the profounâ—nesse of his iudgements The profoundnesse of the deepe iudgements of almightie God wheâ— of we reade and see dayly â— great wonders we see hoâ—â— king Salomon himselfe after be so great wisedome and afteâ— those three thousand parable and most profound misterieâ— vttered by him in his book called Cantica Canticoruâ— was sorsaken of almighty God and fuffered to fall downe 1. Reg. 11. aâ—â— adore Idols wee see dayâ— many starres fall downe from heauen to the earth with â—â— serable falles Ato 2. and to walloâ— themselues in the durt and to cate the meate of swine which sate before at Gods table and were fed with the very breaâ— of Angels If then the iust and righteous for some secrete pride or negligence or else for some ingratitude of theirs be thus iustly forsaken of almighty God after they haue bestowed so many yeares in his seruice what mayst thou looke for that hast done nothing else all thy life time but onely heaped vp sinnes vpon sinnes and hast thereby offended Almighty God most grieuously Now if thou hast liued after â—his sort were it not reason that thou shouldest now at the â—ength giue ouer and cease heaâ—ing sinne vpon sinne and debt vpon debt and begin to pacifie the wrath of almighty god and â—o disburthen thy sinfull soule were it meete that that time which thou hast hitherto giuen to the world to the flesh and to the diuell should suffice and that thou shouldest bestow some litle time of that which remaineth to serue him 〈◊〉 hath giuen vnto thee all 〈◊〉 thou hast were it not a poâ—â— of wisedome after so long time and so many great iniuries 〈◊〉 feare the most terrible iushâ— of Almighty God who thâ— more patiently hee suffereâ— sinners the more doth hee 〈◊〉 terward punish them wiâ— greater seuerity and iustioâ— were it not meete for thee feare thy long continuance many yeares in sinne and in thâ— displeasure of almighty God procuring thereby against the such amighty aduersary asâ—â— is and prouoke him of a mercifull louing father to be comâ— a seuere terrible judge and â— nemy were it not meete to feare least that the force ofâ—uill custome may in continuance of come be turned into nature and that thy long vicious vsuall maner of committing of sinne may make of a vice a necessitie or litle lesse why art thou not afrayd lest by litle â—litle thou maist cast thy felse downe headlong into the deep pit of a reprobate sence Rom. 1. wherinto after that a man is once falle he neuer maketh account of any sinne be it neuer so great The Patriarke Iacob sayd vnto Laban his father in law These fourteene yeares haue I serued thee looked to thine affaires now it is time that I should looke to mine owne begin to attend vnto the affaires of mine owne houshold Wherfore if thou hast likewise bestowed so many yeares in the seruice of this world and of this frayle transitorie 〈◊〉 were it not good reason thâ— thou shouldest now beâ— to make some prouision 〈◊〉 the saluation of thy soule 〈◊〉 son the euerlasting life 〈◊〉 come There is nothing moâ— short nor more transaâ—rie then the life of a mâ—â— and therefore prouiding carefully as thou doest for such things as bee necessâ—â— for this life which is so shaâ—â— why doest thou not likewâ—â— prouide somewhat for theâ— that is to come which sâ—endure for euer and euer The conclusion of all the premises Chap. 5. IF now all this bee so beseech thee ô my deâ— Christian brother euen for the bitter passion of Iesus Christ to remember thy selfe and to consider that thou art a Christian and that thou beleeuest assuredly for a most vndoubted truth what thy faith instructeth this faith telleth thee thou hast a iudge aboue that seeth all the steps and motions of thy life and that certainly there shall a day come when hee will require an account of thee euen of euery idle word this faith teacheth thee that a man is not altogether at an end when hee dieth but that after this temporall life there remaineth another euerlasting life and that the soules dye not with the bodie but that while the bodie remaineth in the graue vntill the generall day of iudgement the soule shall enter into another new countrey and into a new world where it shall haue such habitation and companie as the faith which it had in this life This faith telleth thee also that both the reward of vertue and the punishment of
A â—OOKING GLASSE of Mortalitie Not verie pleasant at the first view to many men but yet most necessarie profitable and commodious for all sorts of people of what estate dignity or calling soeuer they be With an Exhortation to good life annexed Wherein are treated all such things at appertaine vnto a Christian to do from the beginning of his conuersion vntill the end of his perfection Made by I. B. Printed at London by R. F. for Iohn Oxenbridge dwelling at the signe of the Parrat in Paules churchyard 1599. DEATH TO THE carelesse youth YOu carelesse youth looke well on me For as I am so shall you be I am the wight at length that must Lay all your glorie in the dust T is I t is I that giues the fall To eueâ—ie one though neere so tall No wealth no strength nor pollicie Can make resistance vnto me Wherefore let this be still your song Dead shall I be ere it be long Death to the gallant daintie Dames YE gallant Dames behold your doome To this at length you all must come Though neere so fine you are but dust Though neere so loath away you must I daunt your pride I pull your plumes To stench I turne your sweet perfumes Your Rings your Chaines your rich aray Yea life and all â— take away Let this therefore â—â—â—cke your song Dead shall I be ere it be long THE AVTHOR TO the Reader Let euerie man if he be wife Though he be not exprest by name With indgement deep and good aduise Mark wel this Glasse for in the same A perfect picture painted is Of euerlasting bale or blis Most sure we are that we must die But when or how God only knowes O ten times happie then say I Is he that well his time best owes But wo to him ten thousand fold WhoÌ„ death as prisoner fast doth hold A LOOKING GLASSE OF MORTALITIE That of necessitie all men must die THat we must all once die there is no Athiest so incredulous nor no foole so seÌ„celesse Eccle. 9.5 but doth know and confesse the same being compelled thereunto not only by the authority of the holy Scriptures and learned Fathers but also by dayly and howerly experience The sentence is giuen which cannot be recalled â—â—â—n 3.19 dust we are into dust we must needs returne againe we all must die and sinke into the ground like waters which returneth not againe Reg. 〈◊〉 145. Man that is borne of a woman faith Iob hath but a short time to line and that litle time also that he hath is replenished with manifold miseries his daies be short â—â—el 17.3 the hower of death is vncertaine the nuÌ„ber of his moneths are set downe which hee cannot passe but when they are complete there is no remedy but die he must Quis est homo qui viuit non videbit mortem What man is he that liueth and shall not die surely not one for al flesh is but Grasse Psa 88.49 Esa 40. and all our glory but as the Flowers of the field which to day flourish and to morrow wither and are cast into the furnace Mat. â— â— when Death commeth with his Siclein hand to haue in his haruest he looketh not on the greene and flourishing yeares of young Ganimedes he regardeth not the Purple robes of Senatours nor passeth not a straw for Cresus yellow crownes Eccl. 88. he feareth not the force of Mars nor subtility of Mercurie neither Caesar nor Alexander could resist him neither Salomon nor V lisses beguile him Neque salunbâ—â— impium neither shall the wickednesse of the wicked helpe him but downe he must amongst the rest Grasse we are Rom. 5 2â— and as Grasse will he mow vs all haue sinned and for sin we all must die It is decreed that all must once die but woe to him that dieth twise the first death parteth soule and body Iob. 9. â—ors 2. the second death seperateth both body soule from God the first depriueth vs of temporall pleasures â—poc 2. the secoÌ„d bereaueth vs of euerlasting ioyes Well may we all stand in feare of death for in what state he findeth vs â—ug in Epist 〈◊〉 in that estate shall we be presented before the tribunall seate of God neither shall we when we depart cary any thing with vs but our good deeds and our bad naked came we into the world 〈◊〉 naked must we depart again when we are dead there is no difference at all betweene one Carkasse and another Amb. inexunerâ— vnlesse perchaunce the rich mans Corse stinke more vilely then the poore mans doth neither doth it make much to the matter whether we haue liued teÌ„ or ten hundred yeares for when our glasse is run out and ineuitable death is come all is one in effect Hiero. ad Heliodor but that he that hath liued longest shall haue the greater burthen of sin to beare and the more to account for much better is it to liué a little while and vertuously Sene. 79. Epist then a thousand yeres wickedly better is one day to a wise and learned man then a very long life to him that liueth lewdly and followeth his sensualities But what make I so much a do to proue so plaine a matter by so many authorities of sacred Scriptures and holy Fathers the very heathens themselues that knew not God do in their writings confesse the same Plato aske Plato what he thinketh of this life and he will answere you Sapientum vita meditatio est mortis that is the life of wise men ought to be a perpetuall meditation of death which will come nothing more sure but when and how no man cant tell Seneca Ep. 72. aske Seneca his iudgement herein and he will not only confirme that I haue sayd but proue it by experience Certum est faith he vitam mortémque per vices ire composit a dissolui dissolut a componi omne humanum genus quodcunque est quodcunque erit morte damnatum est c. Arist Corruption 〈◊〉 est generatio alteâ—â—â—ius It is certaine that life and death come and go by turnes things made and compounded are to be dissolued and being dissolued are to be made againe All generations of men whatsoeuer are or shall be condemned to die and the Cities that now are builded shall one day decay and men shall aske where stood such a towne And againe Seneca 25. Morior nec primus nec vltimus omnes me antecesserunt omnes sequente hac conditione intraui vt exirem All those that liued before me are dead gone before me and all that are to come shall follow me I came into the world vpon that condition Seneca 24. Ep. that I should depart againe And as long as I liue I dayly die for some part of my time doth daly shorten and as my yeares increase so doth my life decrease our Infancie our
made armour of them â— to serue sinne euen so will hâ—â— ordaine that they shall there â— all tormented each one of the with his proper torment Eyes the shall the wanton and lecheroâ— eyes be tormeÌ„ted with the tâ— rible sight of diuels Eares the earâ—â— with the confusion of such hoâ— rible cries and lamentations shall there be heard Nose the noâ— with the intollerable stench of that filthy and lothsome place the taste Taste with a most rauenous hunger and thirst the touching Touching and all the members of the bodie with extreame colde and fire the imagination Imagination shall bee tormented by conceiuing of griefes present the memorie Memorie by calling to minde the pleasures past the vnderstanding Vnderstanding by considering what benefites are left and what miseries are to come This multitude of punishmentes the holy Scripture signifieth vnto vs when it faith that in hell there shall be hunger Mat. 5. Psal 10. thirst weering wailing gnashing of teeth swordes double edged spirits created for reuengement serpents worms scorpions hammers and wormewood water of gall the spirit of tempest and other things of like sort Wherby are signified vnto vs as in a figure the multitude and dreadfull terror of the most horrible paines and torments that be in that cursed place there shall be like wise darkenesse both inward and outward both of bodie and soule farre more obscure then the darkenesse of Egypt Exod. 10. which might be felt euen with hands There shall be fire also not as this fire here that tormenteth a litle shortly endeth but such a fire as that place requireth which tormenteth exceedingly and shall neuer make an end of tormeÌ„ting Now if this be true what greater wonder can there be than that they which beleeue and confesse this for trueth should liue with such a strange negligence and carelesnesse as they doe What trauailes and paines would not a man willingly take to escape euen one onely day yea one houre the very least of all these torments And wherefore do they not then to escape the euerlastingnesse of so great paines horrible tormeÌ„ts endure so litle a trauell as to followe the exercise of vertue Surely the consideration of this matter were able to make a man besides himselfe in case he would deepely weigh it And if among so great a number of paines The damned have no kind of coÌ„fort or hope of any case or end of their most horrible tormeÌ„ts there were any maner of hope of ende or release it would be some kinde of comfort but alas it is not so for there the gates are fast shut vp from all expectation of anie maner of ease or hope in all kind of paines and calamities that be in this world there is alwayes some gappe lying open whereby the patient may â— ceiue some kinde of comfoâ—â— sometimes reason sometime the weather sometimes friendes sometimes the heaâ—â— that others are troubled wâ— the very same disease sometimes at the least the hope of â— end may cheere him somewhâ— Onely in these most horriâ—â— paines and miseries that bee hell all the wayes are shut vp such sort and all the hauenâ—â— comfort so embarred that miserable sinner cannot heâ—â— for remedie on any side neithâ—â— of heauen nor of earth neithâ—â— of the time past or present 〈◊〉 of the time to come neither by any other meanes The daâ—â—â—ned soules thinke that all mâ—â— are shooting darts at them 〈◊〉 that all creatures haue conâ—â—â—red against them and that 〈◊〉 â—â—â—y themselues are cruell aâ—â—â—nst themselues To this may â—â—â—e applied that saying of the â—â—ly Prophet Dauid Psal 17.6 The soâ—â—wes of bill haue compassed 〈◊〉 round about and the snares â—death haue besieged mee For 〈◊〉 which side so euer they â—oke or turne their eyes they â—oe continually behold occaâ—ions of sorrowe and griefe â—nd none at all of any ease or â—omfort Mat. 25.10 The wise Virgines sayeth the Euangelist that â—loode readie prepared at the â—ates of the bridegroome entred â—â— and the gate was foorthwith locked O locking euerlasting O inclosure immortall O gate of all goodnesse which shal neâ—er any more be opened again 〈◊〉 if he had said more plainely â—â—e gate of pardon and mercie of comfort of intercession of hope of grace and of all goâ—â— nesse is shut vp for euer andâ— uer Sixe dayes no more 〈◊〉 Manna to be gathered but seuenth day Exod. 16. which was the both day there was none to found and therefore shall fast for euer that hath not due time made his prouision forehand The sluggard saâ—â— the wise man will not till ground for feare of colde Pro. 20. 〈◊〉 therefore shall hee begge 〈◊〉 bread in sommer and no 〈◊〉 shall giue him to eate anâ—â— an other place he faith He 〈◊〉 gathereth in sommer is a 〈◊〉 sonne and hee that giueth 〈◊〉 selfe to sleeping at that season the sonne of confusion For wâ—â— confusion can there be great then that which that miseraâ— couetous riche man sufferâ—â— who with a fewe crummeâ—â— bread that fell from his table â—ight haue purchased to himâ—â—â—fe abundance of euerlasting â—elicitie and glorie in the kingâ—ome of heauen but because â—…e would not giue so small aâ—ning he came to such an exâ—â—eame necessitie that he begâ—â—d yea and shall for euer â—…gge but onely the droppe â—…colde water and shall neuer â—…taine it who is not mooued â—…ith that request of this inforâ—…nate damned person who â—…ryed O father Abraham haue â—…mpassion vpon me send Laâ—arus vnto mee that hee may â—…ppe the tippe of his finger in â—…ater and touch my tongue for â—hese horrible flames doe torâ—eÌ„t me exceedingly What smalâ—r request could there be desiâ—… then this hee durst not reâ—uest so much as one cuppe of water â—â—either that Lazaâ—â— should put this whole handing the water not yet which more to be wondreâ—d at did request so much as thâ—e wâ—â—â— finger but onely the tipâ—â—ed that it might touch his toâ—â— and yet this onely would be graunted vnto him whâ—â—â— by thou maiest perceiue hâ—â—â— fast the gaâ—e of all consolation shut vp and howe vniuerâ— that interdict and excommuâ—â— cation is which is there laid 〈◊〉 on the damned fith this mâ—â— glutton could not obtaine much as this small request â—â— that where soeuer the damnâ—â— persons do turn their eies â—â— which side soeuer they sireâ—â— forth their hands they shall 〈◊〉 finde any maner of comfort iâ—neuer so small and as he thâ—â— is in the sea choked and almoâ—â— drowned vnder the water not â—inding any stay wherewith to â—â—ttle his foot stretcheth forth â—â—is handes often times on eueâ—â—e side in vaine because all â—hat he graspeth after is thinne and liquid water which deceiueth him euen so shall it â—â—re with the damned persons â—â—en they shall be drowned in â—hat deepe sea of so many miseâ—ies where they shall striue and struggle alwayes with death without finding any succour or place
of stay whereupon they may rest themselues Now this is one of the greatest paines wherewith they be tormented in that cursed place For if these tormeÌ„ts should haue their continuance limited but for a certaine time though it were for a thousand yea a hundred thousand millions of yeres yet euen this would bee some litle comfort vnto them for nothing perfectly great in case it hauâ— an end but alas they haue noâ— so much as this poore and miserable comfort but contraâ—â— wise their paines are equall continuance with the eterniâ—â— of Almightie God In hell shall be no end of torment and the sting of their miserie with tâ— eternitie of Gods glory as lonâ— as Almightie God shall liue 〈◊〉 long shall they die and wheâ— Almightie God shall cease tâ—â— bee God then shall they allâ—â— cease to be as they are O deaâ—ly life O immortall death know not whether I may truely tearme thee either life â—â— death for if thou be life whâ—â— doest thou kill and if thou be death how doest thou endure wherefore I will call thee neyther the one nor the other foâ— so much as in both of them there is contained some that is good as in life there is rest and in death there is an end which â—s a great comfort to the afflicted but thou hast neither rest nor end what art thou theÌ„ Marie thou art the worst of life and the worst of death for of death thou hast the torment without end and of life thou â—ast the continuance without any rest Almightie God hath â—poyled both life and death of that good which they had and hath put in thee that which â—emained to be a punishment or the wicked O bitter comâ—osition ô vnsauerie purgaâ—ion of the Lords cup Psal 74. of the which all the sinners of the â—arth shall drinke their part Now in this continuance in his eternity I would wish that thou my deare Christian brother wouldest fixe the eyes oâ— thy consideration a litle while that as the cleane beast cheweth her cud euen so thoâ— wouldest chew and weigh thâ— point within thy self with greater deliberation and to the intent thou maist do it the better consider a litle the painâ— that a sicke man abideth in oâ—cuill night especially if he 〈◊〉 vexed with anie vchemeÌ„t grieâ—â— or sharpe disease marke hoâ— often he tumbleth and tossâ— in his bed what disquietnesâ— hehath how long and tedioâ—â— one night seemeth vnto hiâ— how duly he counteth all thâ—â— houres of the clocke and hoâ—â— long he thinketh each of the to be how he passeth the timâ— in wishing for the dawning the day which notwithstaâ— ding is like to helpe him verie litle towards the curing of his disease If this then be accounted so great a torment what a torment shall that be trow ye in that euerlasting night in hell which hath no morning nor so much as anie hope of dawning of the day O darknesse most obscure ô night euerlasting ô night accursed euen by the mouth of Almightie God and of all his Saints that one shall wish for light and shall neuer see neither shall the brightnesse of the morning arise â—ie more consider then what a kind of torment that â—hall be to liue euerlastingâ—y in such a night as this is â—ing not in a soft bed as â—e sicke man doth but in a â—â—te burning furnace foming out such terrible raging flames what shoulders shall bee able to abide these horrible heates Oh how it maketh maâ— euen to tremble quake only to thinke of it If it seeme to vs thing intollerable to haue only some part of our feet standing vpon a panne of burning coales for the space of saying one Pater noster what shall be trowe ye to stand body and soule burning in the miâ— dest of those euerlasting hâ—raging fiers in hell in comparison whereof the fiers of thâ— world are but painted fires there any wit or iudgement this world haue men thâ—â— right senses do they vndeâ—stand what these words â—â— import or are they peradueâ—ture perswaded that these â—â— onely fables of Poets or 〈◊〉 they thinke that this appertaineth vnto them or else that it was meant onely for others none of all this can they say for so much as our faith assureth vs certainely herein and our Sauiour Christ himselfe who is the euerlasting truth cryeth out in his Gospell Mat. 24.35 Mar. 13. 31. saying Heauen and earth shall faile but my word shall neuer faile Of this miserie there followeth an other as great as it Section 3. The paines of hell continue euermore in one degree which is that the paynes are alwayes continuing in one like being and in one same degree without anie manner of intermission or decreasing All maner of things that are vnder the cope of heauen do moue and turne round about with the same heauen and do neuer stand still at one state or being but are continually either ascending or desceÌ„ding The sea and the riuers haue their ebbing and flowing the times the ages and the mutable fortune of men of kingdomes are euermore in continuall motion there is no seue so feruent that doth not decline neither griefe so sharpe but that after it is much augmented it doth forthwith decrease To be short all the tribulations and miseries are by litle and litle worne away with time and as the common saying is nothing is sooner drie vp then teares only that pain in hell is alwayes greene only that feuer neuer decreaseth onely that extremitie of heaâ— knoweth not what is either euening or morning In the time of Noes floud Almightâ— God rained fortie dayes and fortie nights continually without ceasing vpon the earth and this sufficed to drowne the whole world but in that place of torment in hell there shall raine euerlasting speares and darts of furie vpon that cursed land without euer ceasing so much as one onely moment and this is so true that as faith a Schoole-man euen the paines which shall be there giuen for the smallest sinnes shall be likewise euerlasting aswell as those paines which be there prescribed for the greatest and most hainous sins for infinite punishment is due vnto all sinnes because in the estate of damnanation there is no absolution or discharge of anie debt for that the time of paying and satisfying is then past therfore shall the paine due vnto veniall sinne continue euermore in one same estate and shall neuer cease Now what torment can be greater and more to be abhorred then coÌ„â—tinually to suffer after one like maner without any kind of alteration or change though â— meate be neuer so delicate yet in case we feed continually thereupon it will in verie short time be verie lothsome vnto vs for no meate can be more precious and delicate then that Manna was which almightie God sent to the children of Israell in the desert and yet because they did eate continually thereof it made them to lothe it yea and prouoked them to
else but only to be bomâ— and die then might I haue haâ— some kind of excuse and might haue said that I knew not wâ—â—â— was forbidden me but for sâ—â— much as I haue liued amoâ— Christians and was my soâ— one of them and held in for â— article of my beleefe that tâ— hower should come when should giue vpon account aâ—ter what order I had spent mâ— life for so much also as it wâ—â— daily cried out vnto me by tâ— continuall preaching and teâ—ching of religious persoÌ„s whoâ— aduertisements many following made preparation in timâ— labored earnestly for the pâ—â—uisioÌ„ of their souls health whoâ— life also and example was a greater proofe of that which they spake for so much I say as I made light of these examples and preachings perswaded my selfe very fondly that heauen was prepared for me though I tooke no paines for â—â— at al what deserue I that haue thus led my life O ye infernall suries come and rent me in beeces and deuour these my bowels for so haue I iustly deserued I haue deserued to be hunger starued for euer seeing I would not prouide for my selfe while I had time 〈◊〉 deserue not to reape because â—â— haue not sowne I am worâ—hy to bee destitute fith I haue not layd vp in store â—â— deserue that now my reâ—â—uest should bee dinied me â—â—th when the poore made request vnto me I refused to â—â— lease them I haue deserued sigh and lament in vaine 〈◊〉 long as God shall bee God haue deserued that this worâ—â— of coÌ„scieÌ„ce shold gnaw my oâ—trals for euer euer by repâ—senting vnto me the little pleâ—sure which I haue enioyed 〈◊〉 the great felicity which I hâ—â— lost and how farre greater thâ—â— was which I might haue gainâ—â— by forgoing that little which would not forgo This is the immortall worme that shal 〈◊〉 uer die but shall lie there eueâ—lastinglie gnawing at the 〈◊〉 trailes of the wicked which one of the most tirrible painâ— that can possiblie bee imâ—gined Section 5. Thou wilt peraduenture bâ—â— a mazed good Christian broâ—ther in reading so many kinâ— of paines in hell as hath bene â—ere described and now thou â—rt perswaded that there can be added vnto this no more then hath bene sayd but surely the mighty of God wanteth not force to chastice his enmies more and more for all the paines that we haue hitherto chearsed as such as do apperâ—aine generallie to all the damned but besides these generall paines there be other particular paines which each one of the damned shall there suffer in diâ—uerse sort according to the qualitie of his sinne and so according to this proportion The proud the â—aughtie and proude shal there be a based and brought low to their confusion the couetous shall bee driuen to miserable necessity The couetous The glutton the glutton shal rage with continuall hunger and thirst The Lecherous the lecherous shall burâ— in the very same flames which they themselues haue enkinâ—led and those that haue al the life time liued dissolutely anâ— hunted after their pleasuâ—â— and pastimes shall liue theâ— in continuall lamentation anâ— sorrow Now then if all this shall 〈◊〉 suredly come to passe what mâ— is he that seeing all this so certainely with the eyes of â—â— faith will not turne ouer thâ— lease and begin to prouide foâ— himself against that time whoâ— is the iudgement of men not become where be their with where is at the least their selâ—â— loue which seeketh euermoâ— for his owne profit is much afraid of any losse what may it be thought that men are be come beastes that prouide onâ—â— for the time present negâ—â—ct time to come or haue â—â—ey peraduenture so dimmed â—â—eir eye-sight that they cannot looke before them Hearâ—en sayth Esay ô yea deaffe â—nd yee blind open your eies â—â—at you may see who is blind but my seruant and who is â—eaffe but ye to whom I haue â—nt my messengers and who 〈◊〉 blind but hee that suffereth â—â—mselfe to be sould for a slaue â—â—hou that seest so many â—hings wilt thou not see this â—â—ou that hast thine eares open â—â—ilt thou not giue eare hereâ—nto if thou beleeue nor â—his how art thou a Chriâ—â—ian and if thou beleeue it â—nd dost not prouide for it â—ow canst thou bee thought â—reasonable man Ariâ—otle faith that this is the difference betweene an opinion and imagination that 〈◊〉 imagination alone is not sufâ—â—cient to cause a feare but an â—pinion is for if I do imagiâ—â— that a house may fall vpon mâ—… it is not enough to make me â—fraid vnlesse I beleeue or haâ—â— an opinion that it will be so â—â—deed for then it is sufficient make me afraid and here commeth the feare that muâ—theres alwayes haue by reasoâ— of the suspition they conceiâ—â— that their enemies doe lie 〈◊〉 waite for them If then the â—pinion and onely suspition 〈◊〉 daunger is able to cause thâ— most valiant and couragious 〈◊〉 feare how is it that the ceâ—taintie and beliefe of so manâ— and so great terrible miseries which is farre more sure then any opinion or knowledge doâ—â— make thee to feare if thou perceiuest that for this many yeres past thou hast led a licentious and sinfull life and that at the last according to present iustice thou art condemned to these terrible torments of hell I may also probablie coniâ—cture that there is no other likelihood of â—ameÌ„dmeÌ„t of thy life to come theÌ„ thou hast shewed hitherto after so many yeares past how hapneth it that running headlong forwards into so manifest a danger thou art nothing at all afraid especially considering the sinfull state wherein thou liuesâ— and the horrible â—aines and torments which do attend for thee and the time that thou hast lost and the endlesse repentance which thou shalt haue therefore in the most horrible torments of hell assuredly it passeth all common sence to consider that there should bee such wilfull grosse blindnesse in men Of the Glorie of the Blessed Saints in Heauen Chap. 2. TO the ende there might want nothing to stirre vp our minds vnto vertue after the paines which almightie God threatneth vnto the wicked he doth also set before vs the reward of the good which is that glorie and that euerlasting life which the blessed Saints doe enioy in the kingdome of heauen whereby he doth very mightily allure vs to the loue of the same but what manner of thing this reward what this life is there is no tongue neither of Angels nor yet of men that is sufficient to expresse it howbeit that weâ— may haue some kind of sauour and knowledge thereof I intend to rehearse here euerie word what Saint Augustine say th in one of his medetations speaking of this life O life sayth hee prepared by almighty God for his friends a blessed life a secure life a quiet life a bewtifull life a cleane life a chast life a holy life a life that knoweth no death a life
vice is a thing so wonderfull that although the world were full of bookes and all creatures were writers yet should they all be wearied and the world come to an end before they should end their description and make a perfect declaration what is comprehended in each one of these points This faith informeth thee also that the debts and duties which we owe vnto Almightie God are so great that albeit a man had so many liues as there be sands in the sea yet would they not suffice if they were all emploied in his seruice And this faith like wise telleth thee that vertue is such an excellent treasure that all the treasures of the world and all that mans hart can desire Sap. 7. are not to be compared vnto it Wherefore if there be so many and great respectes that do inuite vs vnto vertue how commeth it to passe that there be so few louers and followers of the same If men be moued with gaine and commoditie what greater commoditie can there be then life euerlasting if with feare of punishment what punishment can be greater then euerlasting horrible tormentes in hell fire world without end if with bondes of debtes and benefites what debtes are greater then thee which we owe vnto Almightie God aswell for that hee is which hee is as also for that which we haue receiued of him If the feare of perils doe moue vs what greater perill can there bee then death the houre thereof being so vncertaine and the account so strait If thou bee moued with peace libertie quietnesse of minde and with a pleasant life which are things that all the world desireth it is certaine that all these are founde much better in the life that is gouerned by vertue and reason then in that life that is tuled by the affections and passions of the minde for so much as man is a reasonable creature and no beast Howbeit in case thou accountest all this as not sufficient to moue thee thereunto yet shall it not suffice thee to consider that Almightie God so abased him selfe for thy sake that he descended from heauen vnto the earth and became man and whereas hee created the world in fix daies he bestowed thirtie and three yeares about thy redemption yea was also content for the same to loose his life Almightie God dyed that sinne should dye yet for all this we doe endeuour that finnes might liue in our harts Notwithstading that Almightie God purposed to take away the life of sinne with his owne death What shall I say more assuredly of reasons we haue shewed enough and enough if this matter were be to discussed by reason for I say this not onely in beholding Almightie God him self but wheresoeuer we turne our eyes we shall finde that euery thing crieth out vnto vs and calleth vpon vs to receiue this so excellent a benefite for there is not a thing created in the world if we doe well consider it but doth inuite to the loue and seruice of our Lord and Sauiour in so much that looke how many creatures there be in the world so many preachers there are so many books so many voyces and so many reasons which doe all call vs vnto Almightie God And how is it possible then that so many callings as these are so many promises and threatnings should not suffice to bring vs vnto him What might Almightie God haue done more then he hath done or promised more then hee hath promifed or threatned more then hee hath threatned to draw vs vnto him and plucke vs from sinne and yet all this notwithstanding how commeth it to passe that there is so great I will not say arrogancie but be witching of men that doe beleeue those things to be certainly true and yet bee not afrayd to continue all the dayes of their life in sinne yea to go to bed in sinne and to rise vp againe in sinne and to embrew them selues in euery kinde of sinne and this is done in such sorte so without feeling so without feare so without scruple of minde and without breaking of one houres sleepe as if al that they belieued weâ— dreames and old wiues tales and as if all that the holy euangelistes haue written were meere vntruthes starke lies Tell me now thou desperare traitor tell me I say thou firebrand prepared to burne in those euerlasting and reuenging horrible fires of hell what wouldst thou haue done more then thou hast done in case thou haddest bene perswaded that all were meere lyes which thou hast belieued for although I see well that for feare of externall punishment imposed by the Princes law thou hast somewhat bridled thine appetites yet can I not perceiue that for any feare of Almighty God thou hast refâ—ained thy will in any one thing neither from carnall pleasures nor from takinge reuenge of thine enemies nor from backbiting and slaundering thy neighbours nor yet from fulfilling thine inordinate and filthie lustes and desires in case thine ability serued ther unto tell me thou blind grosse buzzard and worse then franticke fellow what sayth thy worme of conscience vnto thee whiles thou art in such a fond security and confidence continuing in such a carelesse and dissolue wicked life as thou doest where is now become the vnderstanding iudgement and reason which thou hast of a man why art thou not afraid of so horrible so certaine and so assured perils and dangers if there were a dish of meate set before thee and some man albeit he were a lier should say vnto thee that there were poyson in that dish tell me darest thou once aduenture to stretch foorth thy hand to take a tast thereof though the meate were neuer so sauery and delicate and hee neuer so great a lier that shold beare thee thus in hand If the Prophets if the Apostles if the Euangelistes yea if Almighty God himselfe doe 〈◊〉 one vnto thee and say Take heede miserable man for deal is in that kind of meate and death lyeth lurking in that glintenous morsell which the diuell hath set before thee how darest thou reach for euerâ—â— sting death with thy owne hands drinke thine one damnatioÌ„ to what vse puttest thou in this meane while thy wits thy iudgements and thy discourse 4. Reg. 4. and reason which thou hast of a man where is their light where is their force sith that none of them doe bridle thee any whit from thy common vse of vices O thou wretched and madde carelesse caâ—ise bewitched by the dinell adiudged to euerlasting darhenesse both in ward and outward and so goest on from one darkenesse to the other thou are blind to see thy 〈◊〉 misery insensible â—â— vâ—â—â—ersland thy perdition and harder then any adamant to seâ—le the â—amer of Gods word â—aâ—housand times most miserable thou art worthier to bee 〈◊〉 with none other then with those where with thy daÌ„nation was lamented wheÌ„ it was said O that thou knewest this day the peace quietnesse and