THE GLASS OF MAN'S FOLLY, AND MEANS TO AMENDMENT, for the health and wealth of soul and body.  
The second Edition.  
This Glass of Man's folly, is that we may know,  
The cause of the cruelty, which daily doth flow.  
Such powling, such pilfering, such griping for gain,  
And great greedy gathering, as purchase our pain.  
Such Whores and such thieves, Bankrupts, and Beggars,  
quarrelers, Fighters, and merciless Murderers.  
Such wrangling for wealth, and care for to get,  
Such loss of soul health, as canker shall fret.  
Such evil, and such envy, heart-hatred, and strife,  
Such serving of Satan between Man and Wife.  
In this Book is showed, diabolus devices,  
And also reproved, his subtle enterprises.  
Therefore (gentle Reader) deal thou not so rashly,  
To reprove with reproaching the thing that mislikes thee.  
The Learned allows this, which virtue embrace,  
For none but ill actions, it seeks to deface.  
And if it do touch thee, turn prating to praying,  
Lest Zelotipus Deus, correct thy gainsaying.  
LONDON Printed by T. C. for I. H. 1615.   

TO LOVERS OF Virtue, and Haters of vice, be Grace and Peace.  
BLessed & dearly bought by jesus, this book doth disprove, that most do love, and is liable to the lewd.  
It is like that such as love their sins herein reproved, will mislike it, & me, for reproving: for strikers at vices, are struck with calumnies. Therefore to God's children is my dedication, to patronize it when the impious despise it. I made it that God may be glorified, you comforted, the wicked rebuked. I beseech you accept it, as a Mite cast among greater Teasures, for God's word is the warrant. If any object there be many good books extant, It is requisite: for people be many, & sins do multiply: Grudge at no good books, grieve for sin. We may admire and lament for those of ridiculous Ribaldry, which derogates God's glory. The Inventer, Printer, Seller, and Buyer, must remember they are means to win the devil darlings. It is odious how by many they are perused and iterated, but the good refused. It doth divulgate that sathan win and winew us, & that the tars his Adherents, spring thicker than the good Corne.  
It is grievous to think how we grieve our good God. Impiety is so spread that there was never more need of reproof. The best Books please not the proud, Momus maligneth. Herein is expressed comfort for the contrite, severity for the obstinate, whose stony hearts deserves hammers, for them sharp speech is requisite. valet.   

Combibo counseleth not to be counseled, and would the Author alter.  

WHy trouble you my merry mind?  
I cannot love nor like ye:  
Unto my corpse you are unkind,  
So much to move and mind me.   

It is your loss it gets no gain,  
Your Pen your profit hinder:  
For to refrain from pot is pain,  
My joy is carnal pleasure.   

My Mates and I will look awry,  
With frowning face we view ye:  
Boor Bibax backbites bitterly,  
Superbia do injure thee.   

Capillatus he will work thee hate,  
If you make books to braid us:  
We are at ease, come, be our mate,  
In pleasures great not grievous.   

Astutia will thee despise,  
Aleator casteth in his lot:  
Salax against thee doth devise;  
Refuse thy Pen, let's fill the pot.  
Constancy consented to.   

Fear not the face of Fancy fine,  
No lewd life, nor love lust?  
Seek thou the safety of their souls,  
In God put thou thy trust.   

Thy Book good people well doth like,  
Send forth therefore this Dove;  
To bring with joy in Ark aright,  
By means of God his love.   

Pray thou to God this work to bless,  
That it may hale to Heaven:  
GOD glorious is, all praise to him,  
Good people say Amen.  
Optime Deus esto nobiscum, nunc & in awm.    

THE GLASS OF MAN'S FOLLY.  

ALthough little considered of some, (yet are they not ignorant of this) that we should live according to Gods will revealed in his word, & be careful to win each other; doing our industry to show the things he hath commanded, detesting and reproving that he hath forbidden. And amity doth animate us to illustrate God's glory in all our actions, (which is the final cause of man's Creation) therefore mentioned in this praeludium. Such follow not their fantasies, as our adversaries of the truth do: 
Psalm. 97.7.  for jetting jesuits and bloody Papists call stocks and stones Laye-mens' books, yet God Omniscient doth convince it. Confounded be all they that serve graven Images, that boast themselves of Idols. Esay, 42.8. I am the Lord, that is my Name, and my glory will I not give to any other, neither my praise to graven Images. Saint David teacheth us the true way that directed him right, 
Ps. 119.105  Thy Word is a lamp unto my feet, and a light unto my path. In which as in a mirror if we search with true prayer, we shall see light more fulgent than the bright Sun beams, to show us the way to walk to God's glory. From which Canonical rule Satan makes an aberation: Therefore in hate to him, and love to man, here is reproved, Not using the Victuling-house for necessity, but the common and accustomed sin of Drunkenness, that daily increaseth: From which except with speed we refrain, we procure Gods high displeasure to be powered ever upon us.  
The Apost. S. Paul, endued with a heavenly spirit, foreknowing future things, with praemunition, giveth a caveat; 2. Timoth: 3. This know also that in the last days, perilous times will come; for men shall be lovers of their own selves, which is to be understood of the inordinate love of their bodies, for while we live so, we are enemies to our souls, which are ourselves. Corpora nostra non sunt nos. Our bodies are not us, Rom: 8.12. To the which we are debtor, but not to live after the flesh. Yet till we the belly, and faint the soul: delighting so in liquor that thereto we lust. Belly-gods abuse their bellies, they can carouse at all times, thirty or not, as much in one day as might serve some men ten: So impudent and shameless, that they rather boast thereof then be ashamed. Bibax addicted to Bibaculus, in Cliant to Bacchus, frequenting bacchanal till he be Bacchatus. The deceiver enticeth to excess to torment us. Some seldom cease, but are exorbitant from goodness, flexible to folly, pliant to impiety, with delectation in such doings. Their odious actions shows affections are not fixed on God to love him, and with fear to offend him, except a servile fear, as Satan hath, it is to be feared, some want it. For though some do boast they are saved by Christ, they deny him in their deeds. The fruits bewrays the heart to be false. 
Psalm:: 14.  The fool hath said in his heart, there is no God: their deeds say, so do they. The sucking sin is as common as the Cartway, which is to be deplored, and daily reproved. Much festination not to be fasting, to fatting, turning pot after potfull into wide weasands, and bias bellies making them gutters of gulpers, and swiltubs for swine. Unsatiable in receiving, and ready in expelling, near the Door so perspicuous, as their privities may be perceived. Then again, into the Den with an Anthem, fill & fetch, have for half, not having aridity, yet a pint at a draft drawing destruction. Cauponula catcheth them, the Tap-tarrier enticeth them, to power in pots plentifully, trip and turn a die daintily, swear and stare, jet and jest, cog and lie lewdly, in the blind Alehouse not licensed, where the Host sits half rotten, void of fealty, full of fallacy, like the Image in time of blindness, which shaked the head meriliest to them that gave most: So excess makes men beasts and worse; Modum adhibent apperitui, They measure their appetites by the rule of necessity: but men with reason, become unreasonable, of whom it is written, Esay 22.23. Let us eat and drink, for to morrow we shall die. Ede, bibe, lude, is the Epicures felicity. Christ saith, 
joh. 6.12.  Let nothing be lost; but they spill and spoil. Combibo carouse till Colon crack, 
Bibbers are bountiful to abuses, not to good uses.  he blows and boasts he must not be miserable, not remembering the misery of thousands ready to miscarry for want of that he wastes. Math. 5. Blessed are the merciful; but excessive Suckpots show themselves miscreants without commiseration, sympathy, or fellow-feeling of famished folks and children. They pity not their own spiritual misery how Satan deludes them of the Benisson; but are foggy, full of fastivitie, loath to linquish, like to languish, and illiterated, not knowing a letter, he fills the Chimney end with Praebibo tibi; and Lice often fit for that place then Latin. Lazy Lads likes it, and calls for liquor lively. Meretrix is an enticer to the slaughter. The lewd are delighted; for they reprove not impiety, but get impiously, and spend prodigally, till that got with a reach, is lost by a stretch. True dealers are spited, which mislikes their misdoings, and spends as riches extends. There be Victuallers far off and near me, that honour God by their victualling: they reprove their guests for great drinking, rude talk, and swearing, not having their houses dens for Devils. Some others, like Proteus' (which would change himself to all likeness) frame themselves as every man is affectioned, flattering those that ply the pot fastest; no assiduity delayed. So youth prove poor, and without a penny, departs in anxiety. 
Luke 15.13.  The prodigal son wasted his substance with riotous living, so long as lasted his portion he was in estimation; but when all was gone he would have filled his belly with the husks that the Swine did eat, and no man gave unto him. Even so, when men are poor and purse empty, their absence is liked more than their company. Yet people, whose delight is to peep into a pot, will not be warned; but may be compared to Philoxius, 
Arist. Eth. 3.10.  which wished his neck longer than a Cranes, to feel the more pleasure in the long running down: which mind is far from the faithful, whose affection is in heaven. Therefore, ye Corpulents, all for the corpse, that frequent quaffing and riot, like untamed Tigers, and bruits unbridled, if you would use military resistance against Milleartifex, which conquers you like Cowards, ye would tame your bodies, and nourish your souls: but not feeling his circumuents, ye live to your lusts, ye drink and eat at ease, not having the combat God's children have. O, let us repent, lest we have our portion in this life. 
Psa. 17.14.  Lament. 3. It is of the Lords mercies that we are not consumed. To him be all honour for ever, Amen.  
Sit laus Sanctae Trinitati.   

Effects of drowsy Drunkenness.  
THe receipt of men's money superfluously spent is odious to a good conscience. Their wives and children want sustenance, she knows not at what Alehouse to find him: and seeing her goods consuming, and children crying, she tells him his fault, and entreats him to be frugal. The Beer piercing his brain, he counts her counsel hostility: he stamps & staggers, stars, swears, & blasphemes the Almighty, which hideous oaths, whereby God's wrath is kindled. He gives her blows, no beef, whereby love decreaseth, hatred increaseth. When they should pray, they prate, and departed, or live perversely. The patrimony might have maintained family hospitality, and been left to the posterity: but two years drinking caused the dissipation. The sequel is evil; great disturbance to good people, whom they cousin, théeve, and purloin from, procuring the Prison: there they have hunger, thirst, cold, lameness, louse, loathsome, noisome: a dogs death is procured, which was by means of wasting. At the Gallows they cry out of Alehouses, evil inticers, licentious living, drunkenness, whoredom, theft, and chambering, which erst would not be told of; neither will many that now are dissolute: but power into the paunch, till (alas) had-land is lousy.  
Good Hosts foresee this, and give good counsel: but an (Antithesis) evil Host doth not; they and their colleague companions are flexible, but to virtue adverse. He that idly spends his patrimony, deserves this Epithet; (Spendthrift,) but such as consume it in Drunkenness, are execrable creatures.  
O ye consumers, ye are thieves to your families, enemies to God and to your own souls and bodies, and robbers of all the needy. Woe be to such as cause the poor to cry, and procure GOD to withdraw his blessing from Land and Sea. Yet Colon increaseth Cholera, procuring profusion, the full gorge foams froth. Present pleasure seems sweet, not regarding that bitter gnashing follows quaffing: for it doth contaminate the soul. Excess of cold Frumenty fills men full of infirmity. 
Gen. 19  Lot thereby committed lust and incest. It causeth Lethargy and sleeping, and quails good qualities. jerom. Venture mero aestuans spumat in libidinem: The belly inflamed with Wine, bursteth forth to lust. Beere-belly is inflamed, but not ashamed; yet the woe of woes is pronounced. Oh, 
Esay 5.11.  ye that can drink at all times, and think it mellifluous to be immoderate, as instigators entice others, wound not your souls with woes.  
Refrain from quaffing, it is a Hectic, inflaming the soundest parts of the body. It makes a good sanguine complexion puffed; if not pocky: but dead drunk, pale. Quaffing makes men unquiet, untemperate, incontinent, envious, fierce, wrathful to fight, curse and brawl. It hurts the brains, head, eyes, and hearing, it causeth pleurisy, dropsy, to scorn, jest, and talk of bauldry: as a quotidian Fever, it inféebleth the whole man, breeding diseases. It infecteth soul and body, and procures plagues from the Almighty: it destroyeth his benefits, and brings plenty to scarcity, and causeth the poor, the aged, and infants to cry for food. It offendeth the Omnipotent God, and is an offence to all God's children. All kind of sins wait on excess. It makes men prompt to evil, perverse to piety: it gains the Gallows, and hell without repentance. Yet Milleartifex, with excuse, saith it makes him acute: but how? to serve Asmodeus and Asotus: and therefore to be rejected as Aspis, very venomous. It makes none ingenious to goodness, the evil effects are monstrous. It dulls and takes away the senses, sets the eyes in the head anstere and strange to behold. It makes a man a monster, metamorphosed from the Image of God, to the image of the Devil: their actions are irksome to good people, though the rude rejoice to see it. Quaffing is the occasion, if not the cause of felonious thieves, and flattering thieves (alias cozeners:) the first are dangerous; the last liker hypocrites, to insinuate and say they love you, but it is the adjunct of your purse, promising, but never paying. I restrain to particularise any by-qualitie or name, yet many detain that is not their own, but prosper not. The effect of drunkenness and gluttony is poverty: 
Pro. 23.  Woe, sorrow, contentions, babbling, wounds without cause: redness of eyes, are adjoints to them that tarry long at the wine. At the last it biteth like a Serpent, and stingeth like an Adder. Thine eyes shall behold strange Women, and thine heart shall utter perverse things. Wine and Women lead wise men out of the way. The best wine and worst women are provokers. Much eating and drinking makes Idiocie and dotage, whereby men are alured to the undiscreet, as Herode, to grant the head of blessed john Baptist, to a deceitful Dancer. Hosea 4. Whoredom, Wine, and new wine, infatuates the heart. Excess makes men estranged from themselves, excluding all honesty & humanity. Some cannot live on their lands, nor others by good Occupations, 
Psalm:: 107.  and therefore spoiled in prisons. A fruitful Land is turned into barrenness, for wickedness. Drunkenness destroyeth Gods benefits and doth avert his blessings. Ye Commonwealth consumers, devote not yourselves to the Devil. Your sursetting excess, so raiseth the price, that the poor cannot maintain their Families, but are distressed, some distracted. ye are the death and undoing of thousands. How can you answer for those ye cause to starve; and for the death of yourselves, by your excess? All the world have the less and worse success for you. Millions of men have been undone, by haunting such Houses, 
Be counseled  where they lost their living, and learned lewdness. Young men think on this (for your sakes I writ this) before your Land be gone, before ye be in thraldom, and dis-franchised of your liberties.  
Remember now thy Creator in the days of thy youth, 
Eccles: 12.  before thine eyes be dim, and thou tremble. Do not procrastinate; It is apparent, that superfluous pouring in of drink, hath provoked God to power down extraordinary Floods: and for your foaming out, to make the Sea break out, whereby People have perished, cattle drowned, Goods and Bridges borne into the Ocean. The Sky cries against us, Thunders are fearful, devils ireful, Trees rend, Houses brent, People killed, many things destroyed, God is displeased, wind and weather aver it; oft, Ships are sunk: Oh we are obdurate, we pull down greater vengeance, and amend not. Many use Dolus, to pamper their paunches with Dives, till with that Epulo, they taste dolorificus.  
Oh soul, think how the devil doth pollute thee, make not so much of thy body. Excess brings not salubrity, nor sanctity, wholesomeness nor holiness, but contrary. Proverb. 20. Wine is a mocker, strong drink is raging, and whosoever is deceived thereby is not wise. Such are deceived and unwise as quaff quarts in a day, but one were better, and he fit to any good action. Yet protract they the time at Alehouses, and make their bodies unprofitable receptacles. Provokers fat themselves & others for the day of slaughter, hindering many, but profit not any.  
Oh a dearth is to be dread. be not a sucking Sodomite, the mouth shallbe full of earth. Quaffing leads to the lake of quaking. Pray and repent.  
Our prosperity, tranquillity, and truth many years taught, will be witness to reprove us, for want of love to God, and for lemma self-love to impiety.  
Consider this ye that forget God. Be not brutish; they are worse than Brutes, that are bondslaves to evil Affections. Therefore hate that which God abhorreth: to him be all honour for ever. Amen.  
DEO omnis Potestas & Gloria.   

¶ Drunkenness, and Excess of drinking reproved.  
COmbibo persuades his complices that they commit no Drunkenness so long as they can talk and walk, although their Bellies be bladder-blowne. But remember oh Swine, and manners worse, what the Prophet saith; Woe be unto them them that are mighty to drink wine, 
Esay. 5.22.  and men of strength to mingle strong drink.  
Now know that God hateth the inordinate Drinker, although he do not stagger.  
Some are giddy by Age, Sickness, or Imbecility, yet little drinkers: the Drones are the Drunkards; Woe, and the woe of woes are denounced to them. Esay. 5.11. Woe unto them that rise up early in the Morning, that they may follow strong drink.  
They have woe and sorrow, 
Prou. 23.  that tarry long at the Wine. Yet Bibulus whose best behaviour is barbarous, useth the Alehouse, and abuses it as an evill-house; woes will not warn him, he neglecteth his Vocation, to the detriment of his Wife and Children.  
But if any provide not for his own, and especially, for those of his own House, he hath denied the Faith, 
1. Tim: 5.8.  and is worse than an Infidel.  
Many provide for the worms, that shall wring their corpulent Carcases. Christ giveth a Caveat, Luke, 21.34. Take heed to yourselves, least at any time your hearts be overcharged with surfeiting and drunkenness. Let menacing or Admonition amend us. Ephesians, 5.18. And be not drunk with wine, wherein is excess, but be filled with the Spirit.  
Alas, the Carcase is filled, and the spirit of God excluded. Heluo hasteth to hell, and gormondise his guts, till he evacuates as he received.  
A Swine is a swallower, immoderate to moisture, Matth. 8. The Gergesenes lost many into whom the Devils entered, drove them into the Sea, & drowned them in that moisture; and the Devils drive Swinish minds, to drown them with drink. 1. Cor. 10. Our eating and drinking must be to God's glory, to eat and drink to live, and not live to eat and drink. Drunkenness & revel are fruits of the flesh, 
Gal: 5.  they which do such things shall not inherit the kingdom of God. A fearful Enthymeme, to them not mortified. Embrace the saying of S. Paul, not the pot. Let us walk honestly as in the day, not in ryotting & drunkenness, not in chambering & wantonness, nor in strife & envying, but put ye on the Lord jesus Christ, 
Rom. 13.13  and make not provision for the flesh, to fulfil the lusts thereof.  
Except we abandon the deeds of darkness, we put not on the Lord jesus, but the devil. To see him makes such to quake: but they entertain him, serve him, and fear not. The Lord saith by the prophet joel, 1.5. Awake ye drunkards, weep and howl ye drinkers of wine: He menaceth and admonisheth them to prevent the Anger to come. jerem: 35.6. The Rechabites abstained from drinking of wine, at the commandment of jonadab; Much more ought we to refrain from drunkenness at God's command. The Lord reproveth the Adultrers', that lovest agons of wine. The prophet complaineth, Esay. 56.12. Come ye (say they) I will fetch wine, 
Osea. 3.  and we will fill ourselves with strong drink. That Come, drives to detriment, and we go willingly. Math: 11.28 Christ. saith Come, for our comfort, but we will not: It's the fashion to call and provoke each other to excess of drinking. It was not so, at that royal Feast, Hester 1.8. And the drinking was according to the laws, none did compel. The great God, little regarded, denounceth woe to inticers.  
Woe unto him that giveth his neighbour drink, that puttest thy bottle to him, 
Abac. 2.15.  and makest him drunken also, that thou mayest look on his nakedness. Solomon would draw us from the means that moveth delight to drinking, lest we be drunken. Prou: 23. Look not upon the wine when it is red. Oh that Parents would not be sanage, but sage as Solomon, to counsel. It is odious and absurd for youth to drink much. Except in labour, a modicum sufficeth nature. To give wine to a young man, is to add oil to fire: Wine and strong drink are fit for the weak and sick. Prou: 31. Give strong drink to him that is ready to perish, & wine unto those that are of heavy hearts. Alas, such lacks, when lazy livers gulps gallons, and judge that those which join not with them, do think themselves righteous; but they that feel their sins most, use means to tame their flesh: So did prudent Paul, 1. Cor: 92.7. I keep under my body, and bring it into subjection. It appears that pamperers are justiciaries and feel not their sins, which defileth their souls. Did they, they would strive and resist it, and not so nourish it. Immoderate nutriment procures imminent punishment.  
Saint David being thirsty, desired water, and it was brought him. Nevertheless he would not drink. 
2. Sam:  verse 17. And he said, Be it far from me o Lord, that I should do this; Is not this the blood of the Men that went in jeopardy of their lives? Therefore he would not drink it.  
A carnal mind would think wine had been fit to strengthen him against his visible enemies: but being than not fit, Excess with us is much more unfit, and to be refrained, that we may overcome our invisible enemies the devils. He refused that he had need of: much more ought we to refuse needless excess: such effusion causeth confusion, in the lake of lamentation. 
Daniel: 5.  Balthazar being drinking of his cups, heard and had a cooling. God grant us grace to be prepared, and in well doing at Christ's coming. Lamentat: 3. It is of the lords mercies, that we are not consumed: to him he all honour for ever. Amen.  
Laus Deo.   

¶ A perfect proof that God's children must not be associated with Drunkards, nor with other impious.  
SAlomon saith, Be not amongst wine bibbers. Prou: 24. Be thou not envious against evil men, neither desire to be with them. Prou: 28. He that is a companion of riotous men shameth his father. The Psalmographe saith, 
Pro: 23.20.  Psal. 26. I have not sat with vain persons, neither will I go in with dissemblers. But Drunkards count such no companions. They lose a lofty title that shake not hands with the devil. The foremost in lewd life is the bad. But it's better to be hated and go to Heaven, then of them to beloved and go to Hell. Virtue shall ascend, when Vice shall descend, 
james 4.  their amity is enmity. Whosoever therefore willbe a friend of the world, is the enemy of God. Therefore good men dare not flatter them in folly. Ps. 139.21. David hated them that hated God. He shows where the true hearted shall dwell. Ps. 15.4. He shall abide in God's tabernacle, in whose eyes a vile person is contemned, but honoureth them that fear the Lord. 
2. Tim: 3.  But this world will grow to an Antipathy.  
Evil people shall be esteemed, and good people contemned. Yet if thou hast ignominy refrain their company: for though thou be expert with a good Book in thy bosom they will frame thee to their fashion, and so to confusion. If they cannot win thee, they will wrong thee. They that are dissolute of their duties to God, are careless of their souls, and of thy safety. It is a probability, that their evocation and provoking, is many men's undoing.  
Say then with the princely Prophet, Psal: 119.115. Depart from me ye evil doers, I will keep the commandments of my God. Ver: 63. I am a companion of all them that fear the Lord. be thou so, and not a Chameleon for all companies.  
Cato counsels thee to walk with good men. Shall an Ethnic excel us in good conversation, that never had our means of conversion? He doth admonish us, and Christ doth menace us, Math: 24. He that eateth and drinketh with the drunken, shall be appointed his portion with Hypocrites: there shallbe weeping & gnashing of Teeth.  
S. Paul reproving the impiety of people, showing the wrath of God for the same, saith: Be not therefore partakers with them. 
Ephes. 5.7.  They that let Drunkards have drink may prosper a time, but such gain is like to prove pain. He or she that give weapons to those that wound themselves, 
A Caveat to fillers to Drunkards.  are culpable. Thou art forbidden their company and society. It is odious to attend them.  
Consider this, ye that have houses for such. reprove and remove such slowbellies, you had better do any slavery then be accessary to their actions. Math: 16.26. For what is a man profited if he shall gain the whole world, and lose his own soul?  
Abhor their behaviour though they hate thee, Ephe: 5.11. And have no fellowship with the unfruitful works of darkness, but rather reprove them. If they will not hear they are barbarous. Prou: 12. He that hateth reproof is brutish. Win them with lenity, else refrain their society, 2. Cor: 6.14. What communion hath light with darkness? Gen: 25.22. Esau and jacob struggled in the womb: So do Gods servants and satans adherents; and so did Christ and his Apostles with the wicked world. Let us not serve sin, but our good God, to whom be all honour for ever. Amen.  
Laudate JAH.   

¶ Drunkards hatred to those that abhor their behaviour.  
THe primary prophet, 
Ps. 119.139  a Paragon of ardent amity to God, saith: My zeal hath consumed me, because mine enemies have forgotten thy word. A man to mourn for his own sins in sincerity, is not common: to mourn for sins of others is not much in custom. He was a mourner for his own sins, & for the sins of his enemies, which thing so admirable, few do imitate. Yet when he wept, it was to his reproach. He was a Proverb, & song of the drunkards; 
Psal. 69.  Gods spirit excited him to reprove such as impeached God's glory. But malefactors could not, neither can they abide such mislikers. Ps. 35. The abjects did tear him, & with hypocritical mockers in feasts, they gnashed upon him with their teeth. He saith, False witness did rise up: they laid to my charge things I knew not, they rewarded me evil for good, to the spoiling of my soul. Yet in their sickness he mourned, in his adversity they rejoiced. It was, and will be false filbellies, hate their unlike with cruelty. The sighing singer of Israel had many enemies: 
Pathetical affections are with afflictions  unmercifulness are adjoints to miscreants, like tyrants in time of blindness against the modest martyrs being patients, when fierce agents threw faggots on their faces: Effecting their craft without mercy, that the martyrs might not profess their master. Yet did they, elevating hearts & hands in fire & flames, sing psalms to God, to whom be all honour for ever. Amen.  
Whether Papists or Atheists, some Alemates observe this Adage, Non amo te, nec possum dicere quare: I like thee not, nor can I tell thee why: their Eglogue comes of envy. But sance for the false tongue, 
Byrche for black tongues  are Psal: 120. Sharp arrows of the mighty, with coals of juniper. Yea, Psal. 101.5. Such shall be cut off. Yet armed with Ale, they evaporate that such and such are miserable, because they are frugal, and to better uses liberal (not haunting nor delighting with Drunkards.) Younglings hearing this, spend till their purses be penniless: For a false tale with Ale, is in steed of a toast. They hearken to the fiction: of such is made mention, wherein they think it strange, that you run not with them to the same excess of riot, 
1. Peter. 4.4.  speaking evil of you. So such kissers of Culigna frequent excess & riot, and contemn those that will not. Quaffing mockers confabulate with petulancy against painful Preachers, which renounce pomps & vanities, & are industrious to draw us to goodness, by their good conversation, & profitable preaching: which do pray, watch, and study, to deliver Doctrine in the best manner, to send souls to salvation: but intemperancy use continually, & will not behold the lives of good livers Asmodeus do spite and not delight them. If any did prove a ply pot, ready to riot, they would count him quiet, though a pleasurable plague.  
If Drunkards could draw any to be as Simon magus awong the Disciples, and as unsatiable judas among the Apostles. Or to refrain from the counsel of Saint Peter. 1. Epist: 5. and from the life of Timoth: 2. epist: 3.10. and from the charge given him, 2. Tim. 4; Satan had his seeking. Or to forget the great menacing: Ezechiel, 3.18. and Chapter. 33.6. that blood might go with blood, and destruction for want of instructing. Or to be like the tree Caprisicus, that God might reject them. Or adverse, to aim at the virtuous, and quench god begins, the Pope, were eased, and the Devil pleased. Good men are prudent and innocent, and have God's blessing, by preventing evil occasions: for Inticers flatter them in the face; but prate in private. The Scorpion hath a fair face, and a foul tail: so some have sugared words, but bite the back. They cannot abide reproovers of impiety; but are like the rude rout which said of Paul: Act. 22.22. Away with such a fellow from the earth; for it is not fit that he should live. Many quaffers have such jewish qualities. There can be no true concord between men moderate, and Monsters inordinate: good and evil agree not. Gen. 3.15. Enmity is between the Serpent's seed and the Woman's. 
2 Pet. 2.7.  Just Lot was vexed with the filthy conversation of the wicked: but they were destroyed, and he was delivered. The be hath honey on her legs, but a sting in her tail: so, though sin seemeth sweet, when God doth strike the stroke, the sting shall strike the soul. If such were said to; Leave hibbing, your houses and a burning, they would not grudge to haste home: much less must such be angry, but faster run, being warned from excess, that their souls be not burned. Alas, men run to ruin. It is of the Lords mercies that we are not consumed. To him be all honour for ever, Amen.  
Laudate Deum.   

A profitable Preparative for the Excessive.  
I Beseech all such as would have happiness, to leave excess, and seek for safety, that they may arrive at the Haven of Heaven: to that purpose I express a Preparative as a means to bring the body in subjection to the spirit. It is a Fasting joined with true Prayer, not thinking thereby to merit, as fond Papists affirm, Luke 17.10. When ye shall have done all those things which are commanded you, say, We are unprofitable servants. Of Fasting, we read, Levit. 23.14.27.29. judges 20.26. Daniel 9.3. joel 2. jonas 3. Moses and Elias fasted. Ezra did appoint it, 8.21. David saith, Psa. 35.13. I humbled myself with fasting. As it is commanded, so it is commended, and of Christ and his true servants hath been used, Lu. 4. Acts 9 Acts 10. Acts 13. 1. Cor. 7. 2. Cor. 11. Omnis Christi actio nostra est instructio: Every action of Christ is our instruction. When he had cast a Devil out of a child, he said, Matthew 17; Howbeit, this kind goeth not out but by Prayer and Fasting. This might excite us to Fast and Pray, it is requisite and required. 
Luke 2.  Anna, a Widow, departed not from the Temple, but served God with fastings and prayers. The excessive serve Satan in feasting and playing, and gormondize their guts in gluttony. Be prepared for thy profit, accommodate thyself fit for fruits of faith; for fasting is a means to help forward the virtues and graces of the mind. Enter thy chamber, remember what thou art; a blast of breath: how short thy time is; not sure of an hour: and when thou diest, thou goest to him thou servest. Hilarion gives us a lesson, as Hierom relateth; Ego (Asine) faciam, te ut non calcitres: O thou Ass (said Hilarion to his body) I will make thee that thou kick not: meaning, to tame it. Saint Paul was minded so to subdue it, 1. Cor. 9.27. Fasting is a means to humble men, and to bridle their affections. 2. Cor. 5.17. If any man be in Christ he is a new creature: the mind is changed, actions altered, evil company avoided. Not to drink between meals is profitable and peaceable for people that labour little. If work requires it, drink not so strong as shall make thee stagger; rather use small Ale, and better Meat.  
Loiterers need not drink as Labourers. If wantoness would be warned, they might find it a means to temperance, sobriety, lenity, chastity, health, wit, and wealth: then would they consider that abstinence is needful, and excess needless.  
Some will not fast truly, because Papists fast falsely; and refuse many good means, which others use to no good end. We ought to fast, God's word requires it: our gracious King commands it: our bodies shall be the more obedient to the spirit, and more spared for the poor: which not to regard, is a defect of charity, no effect of faith, but of infidelity.  
The sin of Sodom was, Pride, fullness of bread, 
Eze. 16.  abundance of idleness, neglect of the needy; which sins abound. Christ saith, Luke 6.25. Woe unto you that are full; for ye shall hunger. Woe unto you that laugh now; for ye shall mourn and weep. One saith; Foelicitas & moderatio dividuum contubernium habent: Prosperity and moderation dwell in two houses. It is dainty to find them dwelling together. Saint james 5. threateneth the wicked rich men; Go to now, ye rich men, weep and howl for your miseries that shall come upon you. vers. 5. Ye have lived in pleasure on the earth, and been wanton: ye have nourished your hearts, as in a day of slaughter.  
If such could consider of this, and that thousands mourn for meat and drink, which they have too much of: their pleasure, would be pity: their wantonness, weeping: their feasting, fasting: which surfeiting prevents: for it is rare for such as pamper their paunches, to overcome evil affections. Therefore I pray you use this preparative. And the peace of God be with us, Amen.  
Haleluiah.   

¶ A Letter to the Licentious.  
GRace and peace be with us. I pray you consider why impiety is reproved. The final cause is, that God may be glorified: for the son that loves his father, grieves to see him dishonoured. The material cause is the commandment from God: the efficient in this manner formal: Leviticus 19.17. Thou shalt not hate thy brother in thy heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him, Heb. 3.13. Exhort one another daily, 1. Pet. 4. As every man hath received the gift, even so minister the same one to another. A good conscience procures it, and amity binds it. 
jam. 5.20.  Let him know, that he which converteth the sinner from the error of his way, shall save a soul from death, and shall hide a multitude of sins. We ought to secure each other. Commiseration is a pulsive cause, which moveth God's children: They grieve to see a Bear tear a child; much more to see Satan devour souls. If we see a house ready to fall on a man, and not advertise him, we are guilty of his death: so, if we see one seek the detriment of his soul, and not admonish him, we are culpable.  
Think on this, Masters of families, Victuallers, Keepers of Taverns, and all others; godly zeal exciteth us, 
Mat. 7.12.  and God commandeth us to do as we would be done unto. And good people do desire to be taught: the bad, like the Devil, draws others to evil; and boast, they shall to heaven; but will not tread the strict path. Oh, it is unpleasant: but being profitable, let us with lenity admonish each other, and desire to be admonished. A blessing is promised, They that turn many to righteousness shall shine as the stars for ever and ever. 
Dan. 12.3.  He meaneth faithful Ministers, and others of the faithful: the which hope of felicity do quicken to vinification. They endeavour to do good, and are grieved that the greedy Devil gets many into his net. It is furnished with lewd delights, alluring baits, and sugared sins. If a Calumnor take his part to confront my labour, I wish him, first to consider; Satan doth cousin him, to hale him to hell; I do counsel him, and haste him to heaven.   

Eschew the devils net full of false baits.  
Partiality, for the careless Officer: superfluous speech, for Buyers and Sellers: evil excuse, for Swearers and Liars: false hope to escape, for the Thief and Filcher: false hope of gain, for the Dicer and Gamester: needless break, for the base Bankrupt: calidity for the Cozener, which for favour will lie, and say he is a kin to good men. Infidelity for the Atheist: brag boldness for the Blasphemer: wilfulness, for the Wayward: envy, for the Ambitions: revenge, for quarrelers. Murder, for the Wrathful. Lone of loathsome lust, for Drunkards, Gluttons, and filthy Fornicators. Inordinate love of the carcase, for the proud and painted. griping gain, for Usurers and greedy Extortioners. Worldly affection, for the covetous. Cruelty for the unmerciful. Desperation and destruction, for the faithless. Disdain of God's word, for negligent hearers. No regard of God, for riotous Roisters. Dissimulation, for judas-like hypocrites. Vainglory, for pickthankly world-pleasers. Deceit, for seducers. Carnal pleasures, for profane livers. Hate of truth, for Sectaries. Desire to get, for the Empiric, which by unskilfulness causeth death or long sickness. Entice to all evil, hasting from heaven, halings to hell. Many look like Lucifer to quarrel with the quiot: but cowards to resist Satan; he conquers them, & snarls them in his snares to torment them ever. To prevent it, repent, pray for a clear heart, and a right spirit, rest not till you have it: abandon the deeds of the flesh, embrace the fruits of the spirit; 
Gal. 5.  They that are Christ's have crucified the flesh, with the affections and lusts. With faith and amendment apprehend Christ's merits, than God will behold thee in him, thou shalt have favour with our heavenly Father. Consider my Letter: and the Lord assist us. Abhor Satan's snares. jam. 4. Resist the Devil, and he will fly from you: draw nigh to God, and he will draw nigh to you. With a Memento: Embrace amendment, have it in sempiternam rei memoriam. Sic fiat.  
Rocede à malo, & fac bonum.   

¶ Reproof of Whoredom, a collateral consort to excess, attendant to the same.  
Sublata causa tollitur effectus.  
Take away the cause, and the effect falleth.  
QVaffing is so accustomable, that Whoredom commonly is the sequel; so monstruous, as, to avoid long period; I will not express. Much youth betimes frequent Fornication; the which coition is execrable. 1. Cor. 6.9. 
A reproof of Fornication.  No Fornicator shall inherit the kingdom of heaven. vers. 18. Flee fornication: every sin that a man doth, is without the body: but he that committeth fornication, sinneth against his own body. He defileth his own soul and body, and also the party with whom he is so filthy. Thinkest thou to make amends with mariege? repent, remember the dreadful sentence, Revel. 22. Such shall be shut out from heaven. Eph. 5.3. Fornication and uncleanness must not be once named. 
1. Thess. 4.  For this is the will of God, even your sanctification, that ye should abstain from fornication. It is so heinous, and God doth so abhor it: 1. Cor. 10.8. that there fell in one day three and twenty thousand. Consider this, ye shameless fornicators, with dogs and bitches qualities, your sins cry for vengeance, 
Gen. 19.13.  as the sins of Sodom. Re. 14. It is written that no man could learn that new song, but they which were not defiled with women; for they are virgins. And would you sing in heaven? repent lest ye sigh in hell. Young men & maidens, if sinners entice you, consent not: take example of chaste joseph, 
An example for youth. Gen. 39.8.  when he was offerrd, he refused; for he feared God. The body is not for fornication, but for the Lord: yet such forsake Christ; and make themselves the members of an harlot. They are repugnant to those that keep themselves chaste for the kingdom of heaven sake, which Christ hath set in a place of price, and saith, Mat. 19 He that can take it, let him take it: but a varlet takes an harlot. He that hath not the gift to live single and chaste, may seek for marriage, lawful for all men: 
1. Cor. 7.9. Heb. 13.4.  and is an antidotary against fornication, to be used in the fear of God, for the procreation of children, and for the mutual society of each other.  
Yet many of the savage sort married know not the right use of marriage, but linger after lusts like bruit beasts, and like a Nicholaitan, not content, is common with an other proud Paramour. The unmarried & married of lewd disposition must be advertised by Solomon; Pro. 23.27. 
A reproof of Adultery.  A whore is a deep ditch, and a strange woman is a narrow pit. Pro. 6. He that committeth adultery, destroyeth his own soul. Her house inclineth unto death, & her paths unto the dead. None that go to her return again, 
Pro. 2.  neither take they hold of the ways of life.  
Oh drudges of drudgery, ye refuse the heavenly felicity. Adultery, fornication, uncleanness, lasciviousness, 
Gal. 5. All kind of unleannesse must be abandoned. Pro. 15. Psal. 113. jer. 23. Amos 9 A means of chastity.  are fruits of the flesh, the committers thereof shall not inherit the kingdom of heaven. It is to be feared, that fornicators & adulterers are Atheists: for durst any do such a thing before a king? they do it before the All-seeing King of kings. The eyes of the Lord are in every place, beholding the evil & the good. Yet Asotus serves Asmodeus, in Cities, towns, and countries. Psa. 97. Ye that love the Lord, hate evil.  
A means of chastity is mediocrity in diet, labour, watching, prayer, reading, hearing & meditating: refraining from wanton company, unchaste speeches, gawish apparel, gazing on the disguised, & from wanton looks: therefore rule thy rolling eyes. Just job saith, 31. I made a covenant with mine eyes, why should I think upon a maid? If thy heart be clean thy eye is ruled; if thy heart be wicked, thy eye is wandering, which fills thy heart full of pollution. Christ faith, Mat. 5.28. Whosoever looketh on a woman, 
Mat. 5.28.  to lust after her hath committed adultery with her already in his heart. Keep in thy eye, the heart will be the better, use it to thy book. 2. Sam. 11. David looked on the wife of Vriah; he liked, lusted, and for it was perplexed: and having a new heart, he prayeth to the Lord, Psa. 119.37. Turn away mine eyes from beholding vanity. Gen. 12. Pharaoh was plagued, and all his house, with great plagues for delighting in Sara, unknown to them to be a wife. Ye Lust-lovers, leave it. ye Fornicators and Adulterers, in pretence and action, how shall ye escape the vengeance to come? your idleness and drunkenness bringeth Bastards. I grudge not your collections, but grieve at your small corrections. Oh, Salax, be sanctified, resist Satan. Susanna consented not, but withstood the stout Adulterers.  

Be warned, youth was never more wayward.  Consider this, you that are married, and are inordinate in abusing your bed: O fear the Lord, lest your propagation be untoward, extraordinary and strange, abortive or untimely. Imitate Tobias, 8. He being newly married to Sara, rose out of the bed, and said, Sister, arise, and let us pray, that God would have pity on us: and the latter end of his prayer was this; vers. 7; And now, o Lord, I take not this my Sister for lust, but uprightly: therefore, mercifully ordain that we may become aged together. And she said with him, Amen. And I pray God more may be so minded, Amen.  
Timete jehovam.   

¶ Starch is here reproved: Poking-irons are ill used.  
AS by God's word Drunkenness and Whoredom is convinced: so is Starch, made of that which is the chiefest food for the sustentation of us, here reproved. For, whereas poor people that want bread should be nourished and fed therewith; many, to fulfil their fond affections, feed their great Ruffs; which shows we have more desire to carnal delights, then love to relieve the needy. Many men, women, & children, want bread, which earth doth use for pride. But Love-lusts say they buy it, and the efore not culpable of the making; a ridiculous excuse: for if there were no buyer, there should be no seller.  
There be wealthy Housewives, and good housekeepers that use no starch, but fair water: their Linen is white, and they look more Christianlike in small Ruffs, then Light of love looks in her great starched ruffs; look she never so high, with eyelids awry.  
The princely Prophet saith, Him that hath an high look and a proud heart, will not I suffer. 
Psal. 101.  Presuppose pretty pleasure did say: Where find you in God's word starch forbidden? It is like it was not used in the time of the Apostles, therefore not named. But the Devil hath invented it, and many such devices, in these last lustful days.  
I find that CHRIST saith, Whatsoever ye would that men should do to you, even so do you to them. (Therefore consider) would you the poor should use unprofitable means to make you suffer hunger and cold? No, 
Math: 7.12  no, pricked pride, your fruits are faulty. Whatsoever will serve necessarily for the sustentation of man, ought not unprofitably to be spent: but the Meal, Starch is made of, will serve necessarily for the sustentation of man. Ergò, it ought not unprofitably to be spent.  
This Syllogism consisteth of no false principles. And if you think it not spent unprofitably upon great ruffs, consider the effects. First, it hindereth our food: 
Discommodities of starch, & starching.  it wasteth our wood, it spends the precious Time, that might be spent better. And people live greedily, and néedily, to maintain it. It frets out much Linen, and the poking-Irons sear it: and wasting that people want (it is to be feared) it hath often moved GOD to sear the Corn and Grass upon the ground.  
Wanton wenches are tempters and Inticers, that ruffs must be great, and starched. Good men must resist them; for Eve by enticing, brought Adam to ruin. There is as much spent in that heinous order, as might sustain many poor people which ask Bread; The answer is, I have it not; when Newe-guise hath it about the neck. Many spend Days and Nights unprofitably to set great Ruffs, yea oft when they should hear and learn God's word.  
Oh shameless Mares, more liker than bashful Maids, that spend most part of their life time about Starch and starching, patting, pulling, thrusting, rubbing, wearing, tearing, and starching of cloth with hot Irons.  
Lucifer inventor of Pride hath invented an exercise, wherein Minion Meretrix takes alacrity. Much wood is spent frivolously, and the poor unable to buy it. Much linen by them is burnt, and the Poor want cloth to shift them. Starch is taken from wheat Meal, and many cry out for course crible. Yet fancy fine, with ruffs up to her eyen, likes not to be reproved. To cull and kiss, her pleasure it is, say what you will.  
I say the poking irons whereby they destroy good stuff, is meeter for a Plumber, and punishment meet for Pride. Oh careless Caterpillars, that spend up people's Food, for the lewd lusts of their hearts! How can you answer it before GOD?  
Excuse saith, it shows cleaner the longer. I answer, it is rotten the sooner. (And further) twice washing is not so much labour, as patting and starching. And they that have bread can wash oft. But take away the bread, the life is lost, whereof one is more precious than all starch. And wilt thou be culpable of death by thy great Ruffs? which stand stiff, agreeable to thy stoutness. Be not a beast bold and past shame, to do such hurt by thy haughty heart. Set not out thy great Ruffs, as though thou wouldst take unhappy flight with Icarus. It is a means to make thee love the lusts of thy body, to look big with stiffe-necke, as though thou wert the pope's brother, or should marry jenny jetter.  
Oh earth look to thy feet: when breath is out, thy body is a fearful Anatomy. But Salax loves not to hear of Earth nor Death: the excuse is, starch is made of bran. If so, good for Horses, and other good uses, to sustain that which hath life, the more Oats and Pease should be spared for the poor, which wish to be sufficed with bran, and want it. But it is apparent, it is made of that which may make good bread.  
Solomon saith, Cast thy bread upon the face of the waters. But many keep it from the poor, 
Eccles. 11.  and cast it on great Ruffs. Solomon useth an Irony, and saith, rejoice. Then he shows the ignominy: that such rude rejoicing brings judgement. Yet some that so walk in the ways of their heart, and sight of their eyes, do adulate that they are addict unto: and when white starch is stolen, than they use yellow, or blue, & know not how soon to taste of green among worms, or of blue Brimstone in destruction. Be warned, thy time is short. Pray that thine eyes may be opened: to that end I writ to lewd life that walks in the broad-way, as most people run from Heaven to Gehenna.   

¶ The cause of Cozening, Dearth, and Scarcity.  
VOrax, devouring of much, yet grudging. The more such get, the more they want; they gape with guile, yet have they scant. Riot, bibbing, painted back, maketh many daily lack. Bringing Dearth and scarcity, murder whoredom, bribery. Till excess of Belly and Back be left, all Vices will abound with theft. Turn therefore superfluity, to mean and mediocrity, and then this Realm to penury, shall not decrease by poverty.   

¶ Of abuse in Apparel.  
IN this reproving of superfluous Attire, three things are to be considered. First, the manner of excess. 2. the evil effects. 3. the reproof by God's word. Concerning the manner, I purpose to reveal the folly of such as are pounced pompions, dead man like, with all their substance on their backs. exceeding wealthy men and matrons which keep hospitality for the hungry, and are plainly appareled, when being overworn, are given to the needy. Such refrain from excess, and do spare for the poor. But as some gormandize their guts, that their backs are bitten for want of shifting: So Superbia pincheth the belly, and painteth the Back, and ieopardeth the best joint to jet in colours, that mediocrity is excluded from either.  
We ought to wear decent Apparel to cover our nakedness: But they which abuse Gods benefits in cutting Cloth full of flashes, makes them unmeet to cover Nakedness, or to keep off cold, or for any good purpose for the Poor. As there is Velvet for superiors, so Russet fits inferiors: but many of the meaner sort have brought cloth to excess price by undiscrete wasting, that the poor deplore it. And they bestow as much cost in their capes, cuts, jags, lace, & needless Novelties, as the outside comes to. Were it not for fond fashions which we learn from other Nations, famous Britain should be more famous. Excessive delight of the carcase, doth digress from our religion, and is a scar to our true profession.  
Myriad of fashions are followed. It is to be admired how brag boys and wenches will paint their bodies. It's to be feared they seek not suits for their souls. Parrot is arrogant, she hath her Apology, though no other Divinity, that Pride is not in her Apparel. I wish her to learn this and avoid it: that Pride is Matercula & origo omnium vitiorum the mother and nurse of all mischief, rooted in the heart, and breaketh forth as a leprosy, in obstinate words, perverse deeds, & outrageous Apparel, which are fruits of proud and vain delighted hearts, that are not weary of this world, but wedded to it. Such as are proud in rags (had they wherewith) would illustrate their pride by Attire. If any object, that it is a small matter, and as mint and Anyséede, in respect of greater; Consider the effects.   

Effects of excessive Apparel.  
GOd which forbids it is disobeyed, and his anger procured. Many to be concinnate and finely appareled, buy, and are trusted. It is pleasant in buying, but it pincheth in the paying. Man and Wife look awry, and are at contrariety. Concord decreaseth, they persever, and are not placable. Their thrift is turned to shift, they part, or live not in love. Some prove thieves, and whores, by whom people are perplexed, that they apprehend and hang them. Some are so hanty they willbe as brave as the wealthy, and have it, quo iure, quàve iniuria, by hook or crook, till at length that is pledged which purchaseth no honesty nor profit.  
Others of pretty wealth (seeing that presumption) step past their degree, attired triumphant: So evil is imitated, goodness neglected. They live deceitfully, and wickedly, to paint their houses of clay. Some will have great Ruffs, though hose hang out at heels, and they prove hackneys. In time past one might have clad himself as cheap as two great Ruffs and starching comes to; many rich paint and pamper themselves. Excess makes one to pine at another's prosperity, and both chase away true amity. They want, yet have too much, they consume it on their lusts, by starch and great ruffs. The world was never so greedy, fierce, and full of fury. One covets another's house over his head: If Diogenes were here, he would be envy for his tun. Men cannot live of much; Land and living is too little. That which should sustain the hungry, is spent in prodigality, gawish Garments, frivolous fashions, tufts, trifles. People may perceive by view of Verdigalls, that if some had made themselves, their buttocks had been big. Excess of the carcase causeth Common-wealth-consumers, true dealing to be excluded, Sensuality maintained, the needy not nourished.  
Much is spent in pride, which causeth Dolus to have Dives qualities, with face of Avarice and anstere countenance, to pinch the Poor, the Fatherless, and defraud the Friendless. The proud do prey upon such. If they miss of their purpose, they menace and malign them. God hath forbidden it, 
Mal: 3.5  and will be a swift witness against such. Yet people procure the heavy curse, to paint their haughty corpse.  
Excess of Apparel procures covetousness. A Cormorant selleth any thing that an other may not own. Rents are raised, Bribes embraced, Timber goeth down, without regard of Navigation. ovidius. Crescit amor nummi quantum pecunia crescit: as thy money increaseth, so doth the love of it. Yet read we, The covetous hath no inheritance in the kingdom of Christ. 
Ephes: 5.5.  Bursa avari os est diaboli. The purse of a covetous man is the mouth of the devil. The eyes of the excessive are like Hell, never satisfied, Tam deest quod habet, quam quod non habet. He wanteth that he hath, as that he hath not: All is to maintain pride. The body is decked, the soul neglected, the Saboth is broken by tricking and trimming meat for mads. In steed of a Book to see our sins, some foot two hours in a glass to frame a frontlet. Ruffs must have Rebates. If she turn her face, her body turneth, else the ruff is bruised. So her neck standeth stiff stretched, like her sisters of Zion, and showing her shameless labour, she comes to the Cathedral, when Sermon is half done, in time to be seen, though not to learn; far finer than at the dole the day before. She fears no arresting, her husband is hidden. Excess brought his distress. Yet if drinked drop on her great ruff, a change present, some shall pay for it.  
O Earth, think on the fearful judgement showed on a woman in Antwerp (as it is related) to whom the devil appeared to set her Ruffs, which when he had finished, he kissed her, & wrong her neck in two. Her body suddenly changed black and blue, painted and coloured small to her profit. Laid in a tomb, she was suddenly gone, and a black deformed Cat in the room. If curious Ruff-mongers, be incredulous of this, I wish them beware, least to them come the like.  

Acts 12.  Gay Attire is a means to pull the mind from heaven. Herode in his Royal Apparel, unmindful of God, was smitten of the Angel. The attire of the Daughters of Zion, procured the sword. 
Esay. 3.  jezabel presently after her attiring and painting had pain. Many procure their poverty and pain; Fellows profane, consume their substance to please their Paramours. Oh ye that are overcome by Venus, rather by Venery, be not led by ignorant, arrogant wenches, whose wanton attire bewrays a Harlot's heart, I am painted to play with.  
Oh Worm for worms, thy carcase shall be Carrion: thou hast pricks in thy forehead, be pricked with repentance. O Salax be sanctified, be clothed with Sobriety, repent with Fidelity. Remember thy winding sheet: when that is consumed, thy carcase shallbe naked. 
Cozeners are thieves, as wasps among Bees.  Do not for inordinate love thereof, undo thyself. Following fashions procures bribery, and chaseth brotherly society. Some brave, do brag they are of ability. So get they goods in credit, but flee in falsehood. Others to allure, like the Harlot. 
Prou: 7.  The Leopard by his spotted skin enticeth Beasts and killeth them. His skin is good, his flesh is nought. So sepulchres are painted, yet full of putrefaction. Fine are some outsides, as if the insides were answerable, it smelleth of Hypocrisy, we are full of corruption.  
It was the saying of an Emperor, sumptuousness of Apparel is Vexillum superbiae, Nidus Luxuria: The Banner of Pride, the nest of Lust. Herodotus writeth in his Book, that juda Dictator of Rome, had a Son, being pricked up in gay apparel, had no mind of his book, but delighted in pride, & at length was hanged, as many are in these days, whose Parents far inferior deck their bodies, and neglect their souls; which makes them so haughty, that their Hats are heavy in presence of Magistracy: Pride makes them forget the God of might, to whom be all honour for ever. Amen.  
Superna curate.   

¶ Excess of Apparel reproved,  
S. Paul willeth that Women adorn themselves in modest apparel, with shamefastness and sobriety. Whereby we must learn that modest apparel sister in equality to shamefastness and sobriety, doth more adorn and beautify. But the contraries are common. Immodest apparel out of measure, boldness and light behaviour. A Garment is fittest to modesty, void of superfluity. Who go more in gauds then great men's idiots? Yet many imitate the same, with needless vanities and tokens of wantonness. Excess is so in use, that shamefastness and modesty with many are absent, when Curiosity, gay Tufts, great Ruffs, stiff Necks, Stout-looke, with small Grace, is present. Bold as a Bull, with tokens of dishonesty, blushing no more than a beast.  
The holy Ghost fordiddeth broidered hair, or gold, or pearls, or costly Array. Some say, It is not costly, so long as they can maintain it. Consider, The Lord threatened to punish the Princes and the King's children, and all, such as are clothed with strange Apparel. Much more ought Cincinnata to fear, 
Zephan: 1.8,  which is poor, yet pompous.  
We must not clad clay to the outmost of ability, but learn the Apostles meaning; for gold, pearls, and costly Array is not only forbidden, but also broided hair (which is not costly) but plaited, bushed, or laid out: whereby all pomp & provocations to evil is forbidden) which wanton women procure, in decking themselves. For it is is a means to draw the heart to delight the body, and lewd pleasures thereof, the World, and vanities thereof, to renounce God's Kingdom, and the joys thereof, to have Hell and the torments thereof. Therefore such vanity is forbidden, and the habit agreeable to modesty, shamefastness, and sobriety commanded.  
Noah's Ark was pitched without and within: So the outward habit must be as the humble heart, & our hearts must be reform, else our actions are abhorred. 1. Peter. 3. Whose adorning let it not be that outward, of plaiting the hair, and of wearing of gold, or of putting on of Apparel. It requires the Ornament of a meek and quiet spirit, as holy men which trusted in God adorned themselves. Cap: 5. He bids them be clothed with humility; For GOD resisteth the proud, and giveth grace to the humble. But many are clothed with haughtiness, as if pleasures were their God.  
The 7. commandment is, Thou shalt not commit adultery: which is to be understood, the evil act, and provocations; as unchaste behaviour, 
1. Thess: 5.  wanton apparel. Abstain from all appearance of evil: That hath any show of evil. It is written Deut: 22.5. The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman's garment.  
This seems a small matter: so did it to Eve, to taste forbidden fruit. Oh foolish flesh! it follows: for all that do so, are abomination unto the Lord thy God. It seems some care not to be abhorred of God, they will be as fine as D. in their Doublets, liker men, than women: wanton apparel is forbidden, verse 11. Thou shalt not wear a garment of divers sorts, as of , and Linen together: but where the lusts of the flesh are delighted, God is not regarded: for some at Font for fashion, vow to him that they forsake the Devil and all his works, the vain pomp and glory of the world, tha carnal desires of the flesh, and that they will not follow nor be led by them, yet painted for a Play, ruft like a roister. Some that have hair of their own are not content with the colour God gave it, but wear hair none of their own. Others launch out their hair died a Trim-tawny: then must be musk, to prevent the sent: so persevering in wanton behaviour they break their fidelity and covenant made with God, promise in Baptism is forgotten. Oh be not hypocrites, but Christians in deed: promises to men must be perfomed, Psal. 15. much more vows made to God. Forsake your vanities, follow righteousness, 
Psal. 76.11 Deu. 23.21  lest ye feel your folly, Esa. 3. The Lord saith, because the daughters of Zion are haughty, and walk with stretched forth necks, and wanton eyes, walking and mincing as they go, and making a tinkling with their feet: he would take away their bravery, and give them in steed of well set hair, baldness; which came to pass with much misery.  
You with great Ruffs, and stretched necks, leave it: when pride is at the highest, it is nearest the fall, 2 Kings 9 jezabel painted her face, and attired her head, but presently trodden under feet, and torn with Dogs: yet painting and making the face shine like a shoeing-horn, is common.  
Qui se pingunt in hoc seculo, aliter quam creavit Deus, 
Cyprian.  metuant ne cum dies resurrectionis venerit, artifex creaturam suam non recognoscat. Those which paint or colour themselves in this world otherwise then God hath made them, let them fear, lest when the day of judgement cometh, the Lord will not know them for his creatures. Some will have their beauty decored, it is to be feared their souls are deformed. And as their souls are alienated and estranged, so their bodies are metamorphosed, and changed from the fashion God framed them.  
Exornation hath no order: Many make themselves gasing-stockes till they prove poor, and are kept on the Parish, Prou. 7. She that enticed the young man was clothed in harlot's attire; whereby we gather by the holy Ghost, that intincing attire is whorish, Tit. 2. Temperance is an adjunct to Christians: if Adam and Eve had continued in their first estate, garments had been needless: and shall we extol ourselves in that which our perfidious act procured? Will a Thief gild the rope his thievish act hath purchased? If a Sempronian say: The rope bereft the life, but apparel preserves the same: I say, costly array which is by God's word forbidden, is a means to kill Body and Soul, Prou. 3.5. Lean not unto thine own understanding: the least sin deserves damnation; yet we forsake heavenly directions, and follow fleshly affections. Suus cuiusque crepitus, sibi bene olet: every one thinketh his own ways best. O be not wey-ward, but warned, for the holy Ghost speaks not in vain. God made Adam and Eve coats of skins, 
Gen. 3.21.  and clothed them; yet they had the superiority of the whole Earth. Therefore this prepared apparel for them should be as a glass to us, to see and fly from Folly: and a pedagogy to teach us to use it for necessity, not for sensuality.  
But how agree the comely coats of these wealthy Governors, with the superfluous fashions of Wat Waste-all. and fooleries of Minion Marre-all, which go past their ability, shameless and graceless with all their wealth in vanities to be viewed? And how agreeth fancy fine nobles, with jags, welts, guards, gay tufts, great Rufs, confused sets, supporters, bushes to make their bodies strait, and want of God's word to rule their souls right? their corked heels set up so high, that some do tread awry. They despise and didiget at those that wear small Bands, and plain decent apparel, which are worn for four causes. First, to be obedient to God, and agreeable to his word. Secondly, for a help to pull down our pride. Thirdly, to win others. Fourthly, they maintain it with truth and honesty. be ashamed you and yours, that consume all by your excess.  
Pride is combined with witless fashions: Some men are like monsters, with Ruffs, far exceeding former Ruffians: Boys have shalt haired heads; some bigger, a curious cut; locks for pediculus, long of each side, stigmatical like. He that subjecteth his body, saith: Doth not even Nature itself teach you, that if a man have long hair it is a shame unto him? 1 Cor. 11. Nitimur in vetitum semper, cupimusque negata. We desire things forbidden, and covet things denied us. Spanish pomp, and Spaniards pride hath long locks, as if they were ashamed of their ears; with Shirts hanging out at knees, disguised from top to toe, as if they went to the pit infernal.  
A man's attire, and excessive laughter and gate, 
Ecclus. 19.30.  show what he is. Ambr. 1. Officior. Est in ipso motu, gestu, & incessu tenenda verecundia: habitus enim animi in corporis statu cognoscitur. external actions bewray internal affections: some exceed in variety as though they might spend much a year by Land, yet nothing. Men of Nobility, Gentility, and Yeomen of ability go decent and plain, when far inferiors are shin-trim, and guarded with others goods got by guile. O earth be humble, Gen. 2.7. thou wert made of that beasts tread upon, Gen. 3.14. and of that Serpents eat on. Our first Parents were Gods Vicegerents, and God could as easily have clothed them in gorgeous apparel as in plain coats of skins. Then mind it, it was to move us to mediocrity.  
Those garmenes speak to us that GOD allows us  to cover our nakedness, but not to abuse them in excess. Christ nor his Apostles gave no such examples: Christ's garment was without seam. Math. 3. john had his raiment of Camel's hair, and a leathern pelt about his loins. God's children have been content to wear sheeps skins, and goats skins. 
Heb. 11.37.  Garments according to every man's calling, plain and comely, are commendable: we may use them, but not abuse them. It is lawful to eat, drink, and wear apparel: but excess of either incurs God's displeasure. Having food and raiment, 
Tim. 6.  let us therewith be content. It is more than God owes us, and we (proud beggars) deserve nothing but damnation. Content must be when we have but food and raiment: if riches, we must not consume them on our lusts: If a Ruffian say that he and his do use excess to please his Wife, he is not fit to rule a household, and unlike the good Centurion, to say, Do this, and it is done. Saith josua, 24.15. As for me, and my household, we will serve the Lord. Pray that she which allures thee, and oft rules thee, be not a let like Eve, but a help as Sara: not savage, but sage. Pro. 31. The price of the virtuous is far above Rubies. If she be such, so is thy household, praise God for her; if she be not, pray God to convert her. Be not Cynicus, som●● suffer sorrow: admonish her quietly, love her, and win her with lenity. If she see that you grieve indeed, that she offend God by her excessive attire, she cannot love thee and use it, but leave it if she love thee. Love God and leave it, he forbids it: it is an offence to God's children, whom he hath such care of, that it were better for their offender, that a Mill stone were hanged about his neck, and that he were drowned in the depth of the Sea, Math. 1●. 
Mat. 18.  Some lawful thing to avoid offence is to be omitted: much more unlawful, as such excess. And who dare disobey God's word? except such as in heart have him not: his word is sufficient to convince: yet the sayings of the paynim incomparable in efficacy to heavenly Divinity may be expressed, because their careful doings excel careless Christians.  

Monta.  Hate pride, desire to be cleanly, not gorgeous in apparel: He toucheth the Momes, not men, which spend all at the Alehouse till hare skin appears: and dirty (not dairy) women, which launch their hair out long, and leave it in whitmeat.  
Oh fool, gorgeous apparel is not an Ornament, 
Sophocles.  but a shame, and manifest show of thy folly. He toucheth those that would be extolled, but have shame in stead of fame: for Ruffians speak rashly of their dishonesty.  
Gay appareled women stand forth as baits to catch men. He toucheth the disguised with foreheads frizzled, 
Aurelius.  which buy Complexion, and cause an evil action standing more bold than bashful, painted to play with.  
The women of Lacedaemon refused the rich Robes King Dionysius sent them, saying they would do them more shame than honour. If such were now offered, stretched out arms would reach them, and greedy Gehesa would have them.  
Some so delight the flesh, that good sayings nor examples do not amend their misdoings. Demas forsaketh the heavenly conversation of Saint Paul, and embraceth this present world: (the Viper's garled skin, whose venomous sting is deadly.) Oh elevate thy heart to heaven: 
Rom. 8.  If any man have not the Spirit of Christ, he is none of his.  
Now let us examine ourselves: Doth the Spirit of Christ, which is always in sharp and painful battles with the flesh, and locked in that dungeon of dung, delight to set out, the same in excess? No, for it is a means of carnal desires: it hath respect to the soul, by whom the body liveth. It allows the body that is needful, and lives for life, not for lust, longs to be with God, and delights that native Kingdom. It joys in the delivery from the enticements of the flesh, world, and devil, with whom it fights, seeking to subdue the flesh by often abstinence, watching, prayer, and forsaking pomp and pride. But our painting is apparent that we are not in battle, but are inordinate lovers of our bodies.  
Good God give us grace to amend, that with a lively faith we may apprehend Christ's merits, and be clothed with his white Robe of righteousness: to whom with the Father, and the holy Ghost be all honour forever, Amen.  
Seruite jehovae.   


News to the poor, too good to be true:  
All will not believe it that doth it view.   
THe Devils rejoicing doth decrease, men show good words & deeds:  
In mutual comfort, joy and peace, we crop up cursed weeds.  
The Milsayld Ruffs do all go down, and little Bands in place.  
God's word prevails in every Town; for Pride hath great disgrace.  
Starch is turned into Bread, ye poor have oft desired it,  
Pride-popiniay doth learn to kneade, which lately did mislike it.  
Light of Love is not so fine, but frames herself to thrift;  
And learns good housewifery in time, frequenting no evil shift.  
Minion now must make White-meate, full fit she is to learn it:  
To garden, plant, to sow and set, which brings this Realm much profit:  
Cabadge, Mill'ons, Onions, Leeks, betimes in time of year:  
Good news, you poor shall have fat cheeks, food will not be so dear.  
A recompense she now will make for all her time ill spent:  
Remembrance doth make her shake, and now she doth repent.  
The needle and the spindle she full quick oft time doth use,  
And loves in heavenly word to see, and doth all vice refuse.  
She that did watch great Ruffs to set, and sleep the Sabbath day,  
Attentive is and vigilant to hear God's word and pray.  
The Poking-yrons bar the doors, goods safe in house to keep,  
From such as do like knaves and whores, molest men in their sleep.  
Great holes in cloth cut shall not be. Good cloth it will be cheap.  
The poor pray God this thing to see, their hearts for joy do leap.  
Pinked Hats on thorns shall hang no more, plain stuff will last 3. year;  
You shall them have good Brethren poor ere rug begin to peer.  
valet in Christo.   

¶ A reproof of hideous Oaths.  
THE accustomable sin of Swearing, and detestable taking God's Name in vain, apparently appear such little or nothing estimate his Majesty. The manner, Acrothorax and Acolastus swear by him, with dialect disorder and a bravery in common talk, as it they swore by john or jone, and so used in sporting places, as to hear may move a true believing heart to bleed. Not so only, but by all the parts of Christ particularly: not considering how his parts were pierced for our sins, and we exclude ourselves from that benefit. The jews rend him with nails, stripes, and thorns; and Swaggerers still do tear him with their tongues.  
Some use it in buying, selling, and guileful getting: they are covetous to borrow much, but sparing to pay. They promise, but break performance, assertory, promissory.  
Others use a perilous petition to get goods: So GOD judgeth them: not considering the dreadful judgement and severe sentence pronounced; 
Mat. 25.  Depart from me ye cursed into everlasting fire: when they shall obey to their decay.  
Some; As God shall have part of their soul. Oh wicked wretch, thou owest not thyself: GOD will have thee soul & body, or the Devil soul & body. Some by their faith: Heb. 11. But without faith it is impossible to please God.  
Others swear by creatures, whereby they displease God greatly, which is jealous of his glory; and saith, jerem. 5.7. How shall I pardon thee for this? thy children have forsaken me, and sworn by them that are no gods.  
To reprove this and the like, Christ saith; Mat. 5. 
Reproof of Swearing.  Let your communication be, Yea, yea: Nay, nay: for whatsoever is more than this, cometh of evil.  
When we swear we must use the glorious Name of God with great reverence and fear: 
Deut. 6.13. Heb. 6.16.  (viz.) Where the glory of God is sought, or the salvation of our brethren, or before a Magistrate in witnessing the truth: not in our communication, or otherwise vainly. It is forbidden, Leuit. 19.12. And ye shall not swear by my Name falsely, neither shalt thou profane the Name of thy God, I am the Lord. Regard it: 
Deut. 5.  For the Lord will not hold him guiltless that taketh his Name in vain.  
The Lord hath said, Zacha. 5. That the curse shall enter into the house of him that swears falsely by his Name.  

Levit. 24.  God commanded, that he which blasphemed his Name should be stoned. It was effected, and now is to be wished such should be punished. Although it be reproved, it is to be feared few will refrain: for Satan is subtle to seduce before Christ's coming, and is industrious to draw us to that God hath forbidden: so that some, as in their health did swear and curse; so have they in their sickness, and departed fearfully. Esay 45.9. Woe be to him that strives with his Maker. Consider this, ye that forget God, lest I take you away, 
Psa. 50.22.  and there be none to help.  
Oh if you knew him, you would quake to blaspheme him: his glorious brightness excels the Sun in the Firmament, so that sinful eyes cannot behold him. Esay 6. Seraphins cover their faces in God's presence. Thou blast of breath, be not so saucy with the GOD of Might and Majesty. jeremy 10.6. Forasmuch as there is none like unto thee, o Lord, thou art great, and thy Name is great in might. vers. 10. At his wrath the earth shall tremble.  
Oh, brag beggars, bold to dishonour him, you must from wealth, 
Psa. 8.  or wealth from you, it is none of yours, honour the owner. The Psalmographe doth ingeminate this; O Lord our God, how excellent is thy Name in all the earth! Our Saviour taught us to say; Hallowed be thy Name. Let us not derogate it. Bad children grieve to see their father misused: much more Gods children to see our heavenly Father abused.  
Some lewd of the vulgar hear, and bear with Sweaters and Drunkards; but check such as abhor it, for any small infirmity passed for want of foresight; and with lying make a mite a mountain. I would I and others had but infirmities; I have millions of sins, and GOD knows of more than I can remember. Good God assist us to resist and hate sin in ourselves and others, that with silence we see thee not blasphemed.  
Common Swearers, are commonly Cursers, and askers of evil petitions, impious people are wrathful like the Devil, ask plagues, pox, and all kind of evil. So oft times they have that they crave. Our tongues are not to be unruly evils, but to pray to God and praise him.  
He that vilifieth his Name, shows himself worse than a toad, which by singing sets forth God's praise. Psal. 148. Zealous David exhorteth creeping things unrationall, to praise GOD, yet men with reason blaspheme him: which none can do that love him.  
A precedent repugnant was S. David, Bless the Lord, o my soul, and all that is within me bless his holy Name. 
Psal: 103.  Let every thing that hath breath praise the Lord. And shall Man having reason blaspheme him? 
Psal: 150.  Oh it is odious to a Christian. Therefore when thou hearest any take God's name in vain, say; Blessed be his Name. If he regard it not, exhort him with levity: If he be perverse, refrain his company.  
joseph, by keeping Pharaohs Court, learned to swear By the life of Pharaoh: 
Gen. 42.  but he returned to such virtue as is to be feared few do, for sin is now so available it seemeth to be inevitable  
O arrogant earth, fear the Almighty. Be not an Infidel, worse than the Devil; The Devils believe, and tremble. True Faith and true fear hath care to eschew evil, and do good. Prou: 8.13. 
james 2.19.  The fear of the Lord is to hate evil, pride, and arrogancy, and the evil way, and the froward mouth do I hate.  
A Blasphemer with his froward mouth and black tongue makes his soul black. GOD made it to praise him, not to dishonour him. He saith, 1. Sam: 2.30. For them that honour me, I will honour: and they that despise me shallbe lightly esteemed.  
Pray to GOD, and praise him; none can save thee but he, and he abhorreth sin. Heb: 1.13. Thou art of purer eyes then to behold evil, & canst not look on iniquity.  
Now let us consider this, how we procure God's anger, and grieve him with our sin, by Satan's seducing. To see him maketh man to quake, but the Swearer seems to be possessed, and fear not. Both must be admonished.  
You that with silence hear it, and ye that use it, leave it, least in Hell ye languish, with blaspheming and cursing the time of birth and being. To prevent it, Repent: Love God and laud him; Else at judgement day thy conscience will accuse thee, Christ will refuse thee, the Host of Heaven abhor thee, and Devils ever torment thee.  
From which good Lord deliver us, for JESUS sake, that bought us. To the which GOD Almighty, three persons in Trinity be all possible praise for ever. Amen.  
Benedic anima mea jehovae.   

An invective for Sabbath-Prophaners.  
THe abuse of the Sabbath doth greatly derogate the glory of God. Used of some in the Church, of some out of the Church. Concerning evil behaviour in the Church, There are certain seduced in greedy getting, or needless decking; that they go late, attired meeter for a Play, then to pray. Whose eyes wander in every corner, and the finest fashion is their prospect.  
They by watching about their folly, and others (too full fed) do slumber and cumber the Church, offending God, and grieving the good. The hungry sleep not at dinner; to sleep at a Sermon shows no hungry desire: the paunch full is unfit to pray.  
Sermon-sléepers, whether Papists or Neuters, intrude among the Protestants. They ease the corpse by leaning. So should they the Conscience, and avoid sleeping by standing, but Pinguitie prevents it. Ignorants went far to fall to an Image: far and near, fall thou to the true God. Go sooner, and be better prepared to pray, and praise him.  

Parents rebuke your boys.  Some Ruffians and rude ones, yea, brag boys, have hats on their heads, when Psalms are read or sung (being Prayers and petitions.) 1. Cor. 11.4. Every man praying or porphecying, having his head covered, dishonoureth his head.  
To beg of a King covered, is uncomely; Much more so to beg of the King of Kings. Some sits, praying the Lord's Prayer.  
Matthew. 26.39. CHRIST did prostrate and pray because of our sins; and shall not we sinners kneel when we pray? S. Paul did it. Acts 21.5. If we kneel not, standing is fitting, so did the poor Publican: Luke. 18.13.  
GOD ordained body and soul, and will be acknowledged by both. 1. Cor: 6. For ye are bought with a price: Therefore glorify God in your body and in your Spirit, which are Gods. And if we will not willingly, he will be glorified in our destruction.  
Therefore stand in awe, with inward and outward obedience, Esay, 66.5. Hear the word of the Lord, ye that tremble at his word. Psalm 134. Lift up your hands in the Sanctuary, and bless the Lord. Blessed Preachers perform it, so ought the people.  
Devout David saith, Psal: 63. I will lift up my hands in thy Name. Nehemiah. 8.3. The people did with willing minds hear the Word of God, from the morning until Midday, and the ears of the people were attentive. Vers. 5. All the people stood up. Vers. 6. And Ezra blessed the Lord the great GOD; And all the people answered, Amen, Amen; with lifting up their hands: and they bowed their heads, and worshipped the Lord, with their faces to the ground.  
Such Agility moveth vigilancy, as a means of amendment: but be free from hypocrisy, God abhors it. Be ever more zealous than thou seemest. Lift up thy hands, with heart annexed, for hands without heart is abominable. vers. 8. So they read in the book of the law of God distinctly, & gave the sense, & caused them to understand the reading. Their Teachers did comfort them, Vers. 9 For all the people wept. Alas, little is our weeping, much sleeping. Pride omits submission. Re. 1.7. But all the kindreds of the earth shall wail because of him. And some, so soon as Sermon is done, wrangle of worldliness, and are more stout than studious. Love of Riches chokes the Word.  
A good Cow chewes her cud increasing good blood, and we must meditate in the word when we have heard. If we were pricked in our hearts we would say to the Preacher, and each to other, as the people to Peter, and the rest of the Apostles, Acts 2.37. Men & Brethren what shall we do? Then Peter said unto them, Repent. We know it, God grant we may do it. Mark: 11. jesus went into the Temple, and cast out them that did abuse the same. Ver. 16. And would not suffer that any should carry any vessel thorough the Temple. Ver. 17. And he taught saying unto them, It is written, My house shallbe called of all Nations the house of Prayer.  
slack we are to pray, or repair that House: but where bodies are fed, and lasts fulfilled, building is not spared. For the neglect of building the lords House, 
Haggai.  by them that dwell in their steled houses, the Lord stayed Heaven from dew, and the Earth from her fruit. Nabuchadnezzer gloried in his building, 
Dan. 4.30.  but heard a woeful voice. Many brave buildings are burned. God make us more mindful of his House, and to use ourselves well therein. Amen.   

Of evil behaviour out of the Church.  
THe more a man neglects the means of true knowledge, the liker he is a Beast: the more endued with that light of life: the liker he is his Creator. Yet Church-sléepers and slack-goers can on the Sabbath hast to an Alehouse, and say, the Preacher was too tedious, which shows they felt not the sweet taste, for such sits longer in lewd demeanour and loves it. Men can watch a day to compass a match for back and belly, or to keep ill company: but to hear glad tidings, is thought tedious. He that is weary of God's word, is weary of God: Look into it, It is his Image, by whom the Son hath revealed him.  
As some are careless, so their Children grow graceless: Boys are in back-lanes, swearing and swaggering, in open Streets wrangling, in houses playing, in yards worrying Dogs and Cats, committing merciless actions. Had not Man sinned Beasts had not strived: Some rejoice in the sight, and in sin. Good Parents do keep children and Servants to their books, repeating to them that the Preacher taught: when lewd ones are in streets desturbing them. They that instruct not their Family, are like to feel of their folly.  
jacob reform his Household, Cornelius feared God, 
Genes. 35. Acts 10.  with all his house. When children disfigure their faces Parents are grieved: but they see them disfigure their Souls and suffer it. Let not your Boys be rude in streets, to people that pass: graceless youth grieve them daily, casting scornful words or worse.  
There is difference of Youth; the well trained up are virtuous, the idle are vicious: and have cause to cry; Nocet indulgentia nobis: Sufferance doth hurt us. Some such, at ten years are past recovery, hanged by twenty. 
Securitants consider it.  Then they cry out of their parents. Had they feared God their children had not miscarried: For this is his Edict, Levitic. 19.30. Ye shall keep my Sabbaths, and reverence my Sanctuary; I am the Lord.  
But such regard not, they scorn the Aged, that give them good counsel: yet Age is a Type of Eternity. And God saith, Vers. 32. Thou shalt rise up before the hoary head, and honour the face of the Old man, and sear thy God; I am the Lord.  
They that fear God, dare not profane his Sabbath. But some travel all that day.  
Others hear a Sermon in the Forenoon, and an other in the after: but spend the other part of the Day in bargaining, and other unprofitable pastimes.  
GOD'S WORD is compared to a Hammer, to break a stone. Oh Sabbath-prophaner art thou harder? Clay, doth the Sun make thee hard? Pharaos' heart, art obdurate? Be submiss and mollified. Amend, pray, and praise God.  
Laudate nomen jehovae.   

¶ A proof that the Sabbath must be observed.  
SAbbat signifies holy rest, not riot. God hath commanded and reserved that (one whole day of seven) to be celebrated to his Majesty. He gave the example. And he rested on the seventh day, 
Genes. 2.2.  from all his work which he had made. The keeping of the Sabbath is a Moral precept. God spoke it, Exod: 20. God wrote it, Exod: 31.18. and the Tables of stone being broken, God wrote the second time on tables of stone, 
Exod. 34.  as he did on the first. The Sabbath was commanded for a perpetual covenant, Ex: 31.16. God allowed us six days to work, & reserved to himself one, which men would rob him of. The wicked would have all days, and the devil would have all souls. To work therein was death, Ex: 35. On which day, 
Exod: 16.  the jews might kindle no fire. Six days they might gather Manna, on the seventh there was none to be found, they were forbidden to seek it that day, and every man commanded to abide in his place the seveth day.  
God took away the occasion from their labour, signifying how holy he would have the Sabbath kept. It is a Sabbath of rest, 
Levit. 23.  an holy convocation, and was commanded to be celebrated from Even to Even. S. Paul kept the whole day, and continued his preaching till midnight. 
Acts 20.7.   
On the preparation to the Sabbath, the body of JESUS was begged by joseph to be buried, 
Mark. 15. Luk. 23.  for observing the sabbath. God hath commanded the keeping thereof, with a Memento. Sunday was the first day of the worlds Creation, and the day of Christ's Resurrection. S. john calls it Dies Dominicus. I was in the spirit on the Lord's day: for it was by the Apostles established, 
Reu. 1.10.  and Saturday, the jews Sabbath abolished. Therefore it behooves us carefully to keep Sunday, the Lords day. The Law is perpetual, so is the Sabbath: and is to be sanctified to God's service. For though (being under the Gospel) we are delivered from the shadows of the ceremonial law; yet it followeth of congruity, that we endeavour to keep the moral precepts, and be obedient to God's commandments; else we are not grafied in Christ, which saith Math: 5. Think not that I am come to destroy the law or the prophets, I am not come to destroy, but to fulfil. If we belong to him, we will do our industry. God is jealous of his glory, which men diminish, dishonouring him more on that day, then in all the week. His Memento is not minded. Man and beast must rest. Yet rude ones ride on the Sabbath upon small occasions. All within thy gate must rest (that is) within thy power. Children servants and stranger. See it performed, prevent eternal punishment. By Christ we have Christian liberty, to do things of necessity, for preservation of life, and of things in utter decay on the sabbath. Christ then healed a man, and the jews did lift sheep from the pit: and we must be careful that the thing we do be such as cannot well be deferred to further time.  
Needless worldly works, words, and worldly thoughts, must be abandoned. Numb: 15. God commanded all the people to stone a man that gathered sticks on the sabbath. 
Math: 1.80.  Oh ye that follow lusts, be obedient, lest ye be perpetually punished. God looks for our Obedience: to obey is better than sacrifice. Nehemiah 13. reproved them that broke the sabbath, in bearing sheaves, and loading their Asses, and that sold ware; he told them that evil came on the City, because their Fathers did so. The Lord by jeremy 17.21. dehorteth from breaking the Sabbath, and exhorteth people to hollow the same. God promiseth a blessing if they obey: if not, a destruction. joyful promise is for performance. For thus saith the Lord unto the eunuchs that keep my Sabbaths, & choose the things that please me, and take hold of my Covenant vers. 5. Even unto them will I give in mine house; & within my walls a place, and a name better than of sons & of daughters. I will give them an everlasting name, that shall not be cut off. In this Mayor is a Benisson, to him that knoweth not a woman, if he apply the Minor. To every man that keepeth the sabbath (not doing his own ways, nor speaking his own words) God hath promised a blessing. But God is forgotten, and present pleasures thought on. Some substantial whom the world esteem of, talk on their trash, subtlety, and sensuality on that day: and for a mess of pottage, with Esau, lose their birthright. Youngmen, some of them are like a generation of Vipers, starting aside like a broken Bow.  
Neuters, that delight not God's Law, say, they believe as the Church believeth; and how that is, they know not, as though they had a taste of the Whore of Babylon. Lurking Massmongers do seduce and make them lukewarm.  
The body of jezabel was devoured, but her Feet, skull, and hands remained. And though the light doth disprove Idolatry, some with deceived taste thereof, would burn incense to the Queen of heaven: which God reproved, and severely punished. Consider it, ye that are thereto addicted. They that love darkness, ha e the light, lest it should reprove them. 
jerem. 44.  Such are wilful Absenters, and some that hear, are Sabbath-prophaners. The true use of the Sabbath is, with the Assembly to hear God's word read, and preached, to receive the Sacrament with thanks and repentance, to pray for our gracious King james, Queen, and Royal progeny: and for all God's children, (being the Church universal.) O Lord we thank thee for our dread Sovereign his great preservation, from jannes', jambres, and traitorly judas: and we beseech thee to deliver us from such merciless papists. Amen.  
As at all times, so chief on the Sabbath, we must feed on the word, and thank our good God; meditate, comfort, and counsel each other, from evil to good; and provide for the poor at such time of the day, as shall not hinder the seed sown in us. S. August. makes mention of 3. kind of works, that must be done on the Sabbath, viz: The works of godliness, instructing the ignorant: the works of Charity, giving to the poor. The works of necessity, to save things in utter decay. As at all times, so on this day, let us comfort the distressed, & praise him, which rose then for our consolation and and justification. The jews sabbath did put them in mind of their deliverance from the cruelty of Pharaoh unto the desert, where they were fed with Manna, and so to the promised Canaan. Our Sabbath puts us in remembrance of our deliverance from the fiery Pharaoh the devil: and that we shall possess eternal rest, if we obey God, and keep the true Rest.  
An absenter says: God heard job on the dunghill, Daniel in the den; so may he me in my house. Saint David saith, Psal. 122. I was glad when they said unto me, Let us go into the house of the Lord. Psa. 84. My soul longeth, yea even fainteth for the Courts of the Lord. He accompanied the holy convocation: Psal. 42. I went with them to the house of God with the voice of joy and praise. It must be the final cause. The sweet Singer saith, Psal. 81 Sing aloud unto God our strength; make a joyful noise unto the God of jacob. The ruder sort make not a joyful noise; they can sing few tunes for Psalms, nor in tune, but disturb the Congregation. David's heart and sweet loud voice makes harmony, illustrating the glory of God, which ordained heart and voice. He a type of Christ, saith; Psal. 35.18. I will give thee thanks in the great congregation, I will praise thee among much people. Lovers of God are joyful to praise him among many, and to see God praised by many. Let us not let it, but love it: embrace the truth, and praise God for it. To the which blessed Trinity be eternal honour, praise and glory, Amen.  
Tota ipsa anima laudet jah.   

¶ Against the evil effects of Dicing and Carding.  
DIcing and Carding are accustomed with company that useth excess: they go to an Alehouse, and call for an Outhouse, and sit wrangling, dishonouring God, serving of Satan, and cause vexation. The winner spends it prodigally, procuring God's displeasure. The sad lozer gripes for money greedily; to be revenged, rashly he ventureth more, which turns still to the less. Then the youth entereth into a Shop book; the day come, money he hath none, his Land is accepted, friendly he is excited: he makes a sale, and sets up that buyer: the money soon spent, he sets up a wisp, and is drudge to swearers and drunkards.  
If that serves not, then begging, théening, and killing; venturing soul and body for money: but tied at Tyburn, take example: 
The cry of the careless.  Our woeful Parents loved our bodies, but hated our souls; woe to the time of that liberty. Yet some will not be warned, they are remiss in that duty, and bring their children to misery. O securitant, thou art the cause of thy child's destruction, if not damnation; and thy child the means of thine. Hadst thou been careful, his precious time had not been spent in play: whereof came idle speaking, strife, swearing, poverty, théeving, hanging, (prejudicial effects of dicing and carding.) Some say, My son is no Dicer nor Carder: but thou permitst him to a proparative by such like play. All evil is so prompt to spring from our corrupt natures, that evil learned in youth is hard to be removed: if good, it is like to be settled. Therefore rightly are children compared to Vessels which commonly keep the taste of the first liquor. Yet many will not be counseled, but give evil example to their household.  
Tully toucheth them: Plus nocent exemplo quam peccato: They hurt more by the example then by the thing itself. The actions of Housekeepers do animate the household. Eph. 5.16. Men must redeem the time. Virtue must be annexed to faith. Let us use holy conversation and godliness. 
Pet. 1.  Pass the time of your sojourning here in fear. To prevent youths vicinity to vice: in stead of dice and carding, read good books, pray, and praise God. Every minute requires the advancement of God's glory, and good of each other.  
Unprofitable actions become not Christians, they are no motives to move men to praise God. Careless Libertines must leave them: they are no good works of the Gospel, nor the light Christ gave charge should shine among men: but means to have God blasphemed, and the Devil served. They are no holy actions, no fruits of the Spirit; rather wantonness, whereof ensueth contentions and fruits of the flesh. A good tree brings forth good fruit, Matthew 7. The fruitless cumbers the ground, 
Mat. 21.19  like the wild Fig tree that Christ withered.  
Forasmuch as the effects of carding and dicing are evil, and the exercise thereof may be left without damage to any, it is sufficient to prove they ought not to be used. To reprove many things in brief: 
1. The. 5.22  Abstain from all appearance of evil; (that is) from things that have a show of evil, much more from things means of evil.  
The effects show that dicing and carding causeth evil: Not to me, nor by me, saith one. Oh, thou spendest the time that might be spent better, and showest an evil example far from gravity and integrity. Whatsoever are appearance of evil aught to be omitted: but dicing and carding are appearance of evil; ergo, they ought to be omitted. The assumption is proved by the evil effects; beside, the offence given to the godly. Matthew 18. Christ pronounceth woe to Offenders. 1. Cor. 8 13. Some needful things are to be omitted to avoid offence; much more, needless.  
Whatsoever is unprofitable, and may be omitted without damage, ought not to be used: but carding and dicing are unprofitable and may be omitted without damage: ergo, they ought not to be used.  
Dicing and carding, which consisteth merely upon blind hazard, lot and chance are to be rejected. Dicing consists in lot-casting, being a religious ordinance for serious matters to determine doubtfulness. Lot was cast for Mathias, Acts 1. God is the disposer of the Lot. 
Pro. 16.33.  Oh it is base to be used in boys play.  
Publius; Quanto alcator in arte melior est, tanto nequior est: How much the Dicer is cunning in his Art, so much the worse he is.  
S. Amb. lib. 1. De offic. chap. 23. Plays & pastimes are sweet when they are repugnant to the rules of christianity.  
Cyprian; Play at Cards is an invention of Satan, which he found out that he might the easier bring in Idolatry: for the coat cards which are used, were sometime the Images of Idols and false gods. justinian the Emperor abhorred Dice play, & by his Authenicall Laws suppressed it. Magistrates forbidden it; Preachers reprove it; for the word of God doth menace it; the Fathers reject it; and the Pagans detest it. Gen. 1.27. Man was invested in God's likeness: we should imitate God's properties: he wrought that could make all things at a thought: 
Gen. 2.15.  and so appointed us. And the Lord God took the man, and put him into the Garden of Eden to dress it and to keep it. If man in his inocency ought to work, much more now being polluted. Gen. 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground. Some will not work in Winter, and therefore beg in Summer. It is written, 2. Thess. 3. That if any would not work, neither should they eat. If thou be wealthy, and wilt not work: Adam was wealthier, and he wrought. Walk thou in the Fields, behold God's benefits, and praise him. Walk in thy house, pray, read, and meditate: for dicing and carding is unwholesome, & breeds Gout and Dropsy. They be called honest recreations; yet Satan's inventions. The profane are called Good fellows; so have been Devils. God's word doth direct us to pass the short time of our pilgrimage: james 5.13. Is any among you afflicted? let him pray. Is any merry? let him sing Psalms. But prayer seems unpleasant, and Psalms too much solemnity. Hymns and spiritual songs some have no skill in, when bawdy catches delight them.  

Mat. 12.  Idle words, for which men shall give an account of at the day of judgement, seem sweet. Idle words are, Vanae & inutiles nugae in quibus plerique vitam terunt: Vain and unprofitable trifles, in which many waste their life. Idleness is the cause of idle words. Otium puluinar est Satanae: Idleness is a Featherbed of the Devil. Idle words are with idle actions. You turn the die, think how you turn to folly. Thou dost cast thy Card, think how you cast away time. Thou bidst thy Bowl rub, think thou shalt be rotten. Refrain from vanity, and also cruelty: see no blind things fight, nor blind Bears whipped. Mat. 5. Blessed are the merciful. 
Pro. 12.  A righteous man regardeth the life of his beast. Let good motives be a means to prevent such pastimes as are means to prevent repentance. Christ saith, Watch and pray. 
Mat. 26.41.  The world saith, Watch and play. The holy Ghost bids us, Heb. 12. Fellow peace with all men, and holiness, without which no man shall see the Lord. But common Gamesters are commonly wranglers, and seem void of peace and holiness. O ye that have play used in your houses, lose not Paradise for pelf. It was decreed in the time of justinian, that such houses should be confiscate. In stead of Cards and Tables, have a Bible on thy Table. Put off and abhor evil. Eph. 4.24. And that ye put on that new man, which after God is created in righteousness and true holiness.  
Christ nor his Apostles were no gamesters: yet the Libertine that should learn to read, makes gaming his summam voluptatem, and saith it refresheth his wit: but that which is sweetest refresheth the wit soonest. The Prophet saith; 
Psa. 119. vers. 103.  How sweet are thy words unto my taste: yea sweeter than honey to my mouth. vers. 62. At midnight I will rise to give thanks unto thee, because of thy righteous judgements. That time is pleasant to play; but not for them to give thanks and pray. Then they throw pots at each other, with such swearing and blaspheming of God, as is grievous. Vers. 148. Mine eyes prevent the night watches, that I might meditate in thy word: but others refuse their rest, to riot. He desired God's word far above fine gold, 
Psa. 19  and thought it sweeter than the honey comb. Others refuse it, for dice, cards, & wanton company. The sanctified, grieving for their sins, seek in God's word for sweet comfort: but such as love lewdness get false comfort by lasciviousness. They refuse God's word: playing, wantonness, and foolish jesting, is a salve for their sore. Blessed is he that can say in his heart: Psa. 119.97. O, I love thy Law, it is my meditation all the day. Pray for that mind, ye that profane every day. 
Deut. 6.  God's precepts must be as frontlets between men's eyes: they are God's children's pastime. The impious use an Antithesis, and pass their time with contraries; they say they are the apt; but it is to evil. So the Devil seduced Eve to think, that by eating the forbidden fruit their eyes should be opened, and be as Gods: 
Gen. 3.  but it was to the ruin of them and theirs. Re. 4. In heaven God is praised continually; and canst not thou endure it at void times? O rich earth, poor earth, proud earth, love God, and use it on earth. Be not graceless and shameless to omit virtuous singing, reading, conference, prayer, and meditating, to use dice and carding. Do not procrastinate, amend speedily, and spend thy short time profitably. Be expedit for the day of the Lord: Luk. 21.35. For as a snare shall it come on all them that dwell on the face of the whole earth. Vers. 36. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man. 2. Pet. 1. And give diligence to make your calling & election sure.  
O consider, we can spare no time for idle playing, nor idle speaking. 
Heb. 6.  The earth which bringeth thorns and briars is rejected. 1. Pet. 1.13. Wherefore gird up the loins of your mind, be sober, and hope to the end. Let us do well, lest God come with devouring fire and find us evil occupied. Let the remembrance of his sudden coming prevent evil in thee; again & again, I beseech thee. Soli Deo laus & gloria.   

¶ A means of amendment.  
FOrasmuch as many live liker Atheists then true Christians, here are certain motives to excite to amend. Many serving Satan, can boast they shall be saved, not come to the step of piety, to hate iniquity, that they may apply Christ's righteousness to their conscience. That most of this world shall be saved, many places of holy writ refelleth. Mat. 22.14. Multi sunt vocati, pauci vero clecti: Many are called, but few are chosen. It follows, few shall be saved: O fearful sequel! O consider thine estate, he without whom is no salvation spoke it. Heb. 9.28. Christ was once offered to bear the sins of many: yet few saved relatively in respect of the damned. His death is sufficient; but few have that servant faith, whose effect is a godly life. Christ giveth a cavent: 
Mat. 7.13.  Enter ye in at the strait gate: for wide is the gate, and broad is the way that leadeth to destruction: and many there be which go in thereat. 14. Because strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. Consider the oppositions: The broad way to destruction many walk: the narrow way to life few find. The entrance is strait, the passage troublous, sharp, and full of difficulties, unpleasant and repugnant to the pleasurable broad way. God's word is the right rule from which men make an aberration. And Christ is the true way; but he that is in Christ is a new creature. And to such as begin so to be, so many temptations, rebukes, and trials, wait on that virtuous life as few endure. Troubles with piety is a Christians livery: here is little or no Altion time. We must through much tribulation enter into the kingdom of God. 
Act. 14.22.  Christ saith, Luke 13.14. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter, and shall not be able. This command and the reason might excite us to cut off all obstacles, and have godly strife, rife to excel in virtue. Alas, our striving and seeking is in the broad way, having a form of piety, denying the power thereof: few leaves, fewer fruit. The five foolish sought and craved, 
Mat. 25.  but were excluded: the faith that brings forth good fruits is required. Belialls' may jaunce themselves. justiciaries whip themselves, without true touch of conscience, as appears by their present committing of incontinency, and bloody massacry. The profane may follow iniquity, presume on God's mercy, and sin in such seeking: the best is neglected, the worst is delighted. Many are perfidious, else they would believe Christ's words, and be zealous to amend. Consider severe sayings, Matthew 20.16. 2. Esd. 8. The most High hath made this world for many; but the world to come for few. Saint Aug. affirms it; Si omnes liberarentur, foret, ut absconditum esset quod peccato debetur propter justitiam; Sin autem nemo liberaretur, foret, ut non appareret quod per gratiam donatur. If all should be delivered, that were hid which by justice is due for sin: but if no man should be delivered, that should not appear which is given through grace. We are all by nature the children of wrath: it is God's mercy to save any.  
The Elect shallbe saved: they with a lively faith are lovers and livers of righteousness: to that end such are delivered, being fewer than the faithless. 
Luke 1.17.  Christ's death is sufficient for all, but not effectual to all; the fault is in us sinful people.  
Oh let us pray and repent, with aversion from sin, and conversion to godliness: for right believing hath good living, without which lively faith we pertain not to Christ; for that lively faith apprehendeth him, which makes us just, in that respect we are justified: not formally, as it is inherent righteousness in us; but relatively, in respect of the object: for we are unrighteous; 
Be a good Soldier.  therefore we must resist sin continually, which is so sharp a life as few use. Luke 8. Seed was sown in 4. places, but one fertile. Impious people are plenty; sanctified are dainty. Arist. Plurima pessima: The most men are the worst. Preciosa non sunt numerosa: Good men are least in number. When all the world was drowned in the deluge, but 8. faithful were preserved: before, many heard of it, but few would be warned. 
Gen. 19  When the Lord rained upon Sodom and upon Gomorrah brimstone and fire from heaven, three were segregated from thousands. Exo. 12.37. And the children of Israel journeyed from Ramases to Succoth about 600000. on foot that were men, beside children. God said; Surely, there shall not one of this evil generation see that good Land which I swore to give unto your Fathers. 
Deut. 1.35.  Caleb, joshua, and little ones were accepted; the other were commanded to turn back. How many were excluded from the heavenly Canaan, which this Land was a type of, I leave to the Lord. It is a fearful example, Psa. 95.11: for he calls it his Rest. It is mentioned, Eze. 14.22. Among many God reserved but a small remnant for his Church. 
Rom. 9.27.  S. Paul doth parallel the place of Esay 10.22. Esaias also crieth concerning Israel; though the number of the children of Israel be as the sand of the Sea, a remnant shall be saved. These documents, rather threatenings, should deter men from their own detriment. 
2. Pet. 2.4.  God spared not the Angels that sinned, but cast them down to hell. And spared not the old World. And turning the Cities of Sodom and Gomorrah into ashes, condemned them with an overthrow, making them an ensample unto those that after should live ungodly. Yet conscience is scant, sin is excessive. Mat. 24.37. As the days of Noah were, so shall also the coming of the Son of man be.  
Consider the comparison. They eat and drank, so do we superfluously: they bought and sold, so do we deceitfully: they loved the world, so do we egregiously: here repugnant; they planted, we pluck up, to the prejudice of the next possessors. Every one for himself; the Proverb is fearful. Many are deluded, and from Heaven excluded; For God is not feared. Christ bids us watch for his sudden coming. These motives might move us to contrition, vigilant expectation, and supplicate for mercy every hour.  
When Sodom and her sister were consumed, and all the world drowned, few faithful were found. How few God shall find, when he comes with fierce Fire, he Omniscient knows. He shows by his Word, the world shall be worse. Luke 18.8. When the Son of man cometh, shall he find Faith on earth?  
Alas, what order of life will this world lead? No true Faith, no Salvation. This excites to examine ourselves, not doing as most do. For Atheism, Neuterisme, Self-love, Idolatry, and all other impiety cries in the ears of the Lord that lively Faith is little, and that Christ shall find very little. The devils lease draws to end, therefore he is greedy to get. Reu. 12. Woe to the inhabitants of the earth, and of the Sea, for the Devil is come down unto you, having great wrath, because he knoweth he hath but a short time. Mark. 9 When Christ commanded him out of a Child, Vers. 26. He cried, and rend him sore, and came out of him. So now his time is short, and he makes havoc, fiercely seeking whom he may devour.  
He aims at the virtuous: so do his Adherents. He spares such as serve him, he knows they are his; they help him to entice God's children. Hillarius. Dulce Diabolo, nos poccare. It is sweet to the Devil to see us sin. Leo: aut impetrat mortes, aut impetit mores. If he cannot kill a man, he will corrupt him. He is subtle to seduce. This world grows ungodly, the nearer the end, the more ungodly.  
Saint Paul prophesied, 2. Tim: 3. This know also, that in the last days, perilous times shall come. He expresseth a Catalogue, whereby is apparent, that men shall be committers of capital sins. Traitors, heady, highminded, lovers of pleasures more than lovers of God.  
It appears people will grow graceless, God little regarded, but dishonoured, and lusts fulfilled: so that such as run to riot, shall live most in quiet, and that any thing that increaseth sin, will be much gain got by, the Devil and all quickly. Bawdy Books will be perused, the good less used. A flood of wickedness will flow. The profane shall be extolled: Good people not esteemed. For haters of that which most shall love, shallbe hated: and most men shall make pleasures their God.  
That which men shall love most they shall make their God.  
But men shall love pleasures most. Ergo,  
Men shall make pleasures their God.  
It may be said then of Self-love, Pride, and Pleasure, Haec tria pro Trino Numine mundus habet. This is the Trinity which the world doth worship.  
Noah forewarned the old World; which was drowned. Preachers do teach us, Laws doth enforce us, yet our hearts are unreformed. The righteous soul of Lot was vexed at people's impiety, which were destroyed, and he preserved. 2. Peter. 2.9. The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgement to be punished.  
If Gods severe threatenings, nor loving admonitions, the multitude destroyed, the small number preserved, make us not to amend: Yet think of Christ's words, whereby is showed few are saved in respect of the damned. A malefactor feareth no halter till he have it; and many fear no Hell, till they feel it; Therefore to such I express an Epitome of pains.   

¶ A short discourse of long Destruction.  
THe Pangs of Hell are so unspeakable, as no mortal tongue can express. The Damned shall feel the severe wrath of God lie upon them for ever; which is greater & sharper than all Fire, Swords, pains, & Plagues of this world. They shall be environed, filled, terrified, and tormented of dreadful Devils whom they have served. Soul and body for ever shall suffer horror. A living death, pangs must be abided. A dying life never ended. An everlasting burning intolerable, yet in explicable: Our fire may be extinguished, but that is fire that never shallbe quenched, the destruction is everlasting. 
Mark. 9  2. Thess: 1.9. Infinite pangs are prepared for the enemies of the infinite God. Had they ever lived here, they had ever been obstinate, therefore ever punished.  
Fear and tremble, ye that derogate God of his glory, and attribute it to creatures. ye profane Prodigals, bold to blaspheme him, burn not in Brimstone.  
Oh Atheist, believe in the Almighty; O Neuter, nourish no iniquity. Brutish Bawds, sucking Sodomites, Corne-hoorders, sore-stallers, poore-staruers, pitiless partialls', which concur to defraud the friendless, in hell is direful eiulation. Our fire is ordained to comfort, that to torment: ours giveth light, that utter darkness. Our fire is substantial, so is that. But our fire wasteth that it burneth: but hell fire much hotter, burneth souls and bodies, yet wasteth them not. Math: 5.22 Christ. threateneth with hell-fire. There willbe Passion, Propassion, Sympathy, & fellow-séeling of soul & body: And for finite lewd pleasures together, they shall have infinite pangs. Ps: 11.6. Upon the wicked he shall rain snares, fire & brimstone, & an horrible tempest, this shallbe the portion of their cup. The sulphureous pit is deep and doleful. Psalm. 9.17. The wicked shallbe turned into hell, and all the Nations that forget God. Math: 22. They shallbe bound hand & foot, and cast into utter darkness, there shallbe weeping and gnashing of Teeth. cozeners, thieves, and Murderers, which flee with men's goods, shall there be stayed.  
Thou starter return, lest death & hell follow thee. As the affections of the Impious ascended not to Heaven, but were holden down to the lusts of their bodies: So soul and body shall descend down to Hell torments, and therein be holden. Ezek: 32. The prophet speaketh of the wicked, that they are gone down to hell. Ps. 55. Let them go down quick to hell.  
And the smoke of their Torment ascenth up for ever and ever: And they have no rest day nor night. Hell is below, fearful, and far from God's favour.  
There is no hope of health, no remedy for relief, they sigh and sorrow in death ever, but die never. Here children see parents, & parents their children run to hell, and may help it.  
In inferno nulla redemptio: quoniam nec pater ibi potest adiware filium, 
Aug:  nec filius patrem. In Hell is no redemption, for the Father cannot help the son, nor the son his Father. Luke. 16.24. Dives could not have one drop of water to cool his tongue, tormented in this flame.  
If Securitants did but touch our fire, and think of Hell fire, they would consider. To see the Devil here in his ugly shape, would distract the stoutest; and to hear souls skréeke, affright them; to look down so deep, dismay them.  
Oh unspeakable to see and feel the Devil draw them down, and torment them. O ye which consult to deceive the friendless: and if ye obtain it not, it's him you aim at: use not oppression, make restitution. Haste not to Hell, there Pangs pricketh, Fear frighteth, Fire frieth, devils dismay men, and grief of Conscience gripes them. To be terrified in hell torments one minute, is more bitter than a thousand years pleasure here is sweet.  
ye sarcastical scorners, that rejoice in Sodisme, consider this. And ye that blaspheme God's Name, Presuppose (I pray) that one in hell were here again, upon condition to be a true Christian; 
A supposal.  Oh he would fast, pray, cry for mercy, and mourn for people's misery: not ceasing, but saying, People repent, turn vice to virtue; It may be, his consorts erst in sensuality, would mourn and admire it, which now hear of hell, and amend not.  
Pray and repent, for none can come from hell to make restitution, but are holden in chains, ever in pangs, easeless, hopeless, and remediless. Embracers of Whores shall be bruised of Devils. Mirth with Meretrix, will cause sad conflicts.  
Lewd eyes shall see Lucifer. For light regard of God's Ubiquity, they shall have misery. For detaining goods wrongfully, foul Fiends shall wring thee. He that borroweth like a lamb, and detaineth like a Lion, speaking evil in steed of payment, shallbe pained. lions have pity. Mastiffs mitigate their fury. But the Devil is ever furious. His adherents here are merciless, to make the aged joyless.  
They spite at their prosperity, rejoice at their adversity: they do them wrong, make them sad, and account them Melancholy. The stout are astonished, when God sends thunder and Lightning: much more shall they fear, when fierce Fire shall pierce them, and Satan torment them in the loathsome Lake of lamentation.  
The fearful flashing Fire, the spite of dreadful Devils, the sobbing sighs of souls, the roaring of fierce Fiends, filthy savours, and doleful deane, though they felt no other pain, will be able to break the heart; if so, pains would not decrease.  
Curses than shall be effected. Deuteron: 27.19. On him that perverteth the judgement of the Stranger, Fatherless, 
Zach: 7.10.  and Widow; the feeling of the full revealing of the wrath of God will be woeful.  
Virgil speaking of the punishment of men for vices, said in this 6. book of Aeneydes, A hundred tongues cannot express the pains men suffer in Hell. For loathsome Lust, they have lost the unspeakable joys of Heaven, and procured the Pinching pangs of hell; banished from God and his Saints for ever, to be with ugglie Devils, judas and julian's.  
To be excluded from Heaven, and included in a Prison, without pain were irksome: But to be in that Pit in unspeakable pangs and endless, is most grievous.  
They shall be ever shut out from the door of God's mercy: CHRIST will say, Depart from me, ye cursed, 
Math: 25.  into everlasting Fire, prepared for the Devil, and his Angels.  
Christ's coming to such will be terror, his severe Sentence more terror, Hell torments most terrible. Christ will divide his Sheep from the Goats. Math: 3. And gather his Wheat into the Garner, but will burn up the Chaff with unquenchable Fire.  
All the workers of iniquity shallbe where is weeping and gnashing of teeth, when they shall see Abraham, Isaac, and jacob, 
Luke 13.  and all the Prophets in the Kingdom of God.  
As Dives saw Lazarus with Abraham, so shall the damned see God's Children. And thereat be vexed and amazed, sighing and saying they had such in derision. Scurrilous Sarcasmus shall confess his foolishness.  

Mockers shall mourn.  Couzeners which scorn true dealers shall lament with Heart-smart, and heavy Hey-hee. 1. Cor: 3.18. Had they been Fools of this world, and belonged to CHRIST, they had been dignified, not damned.  
The crafty crew shall have scalding. For lewdness, languishing. For abusing of Wealth, wailing. For Adultery, Destruction; uttering and iterating, Woe worth the time they hated to be counseled.  
If a malefactor were cast into a burning Brickkill, he would stare and start, stamp he could not, but be quick dispatched. Why then are we so far from serving God, and near Satan in sinning, to procure endless Hell fire?  
Men hear this, and live amiss, because they are graceless: the never-dying worm, and dreadful second death is procured. We embrace present pleasure, and fear no future pain.  
Some live as though there were no Hell, and ask where it is, hasting thither. O our evil Affections are below, and Hell is lower. Prou: 15.24. It is beneath, unpleasant, Painful. Hell is deep. Prou: 9.18. The Damned are void of hope and recovery. The unsatiable shall feel, that (Prou: 27.) Hell and destruction are never full.  
It is large and deep for many, yea for most. The wicked Rich, and wicked Poor, shall into the gulf of garboils.  
In the two last Chapters of the Revel: is mentioned a Catalogue of many that shall into Hell, they shall find and feel it so Circumscriptiva, that they shall never be in Heaven, which GOD hath prepared for his Elected; and ordained Hell for the Rejected: they are Opposites: For in this there is partition of Affection, and the contrariety of effects ever shallbe.  
In Heaven joy, and praising of GOD amongst Angels: In Hell horror, cursing their Parents, Birth, and being amongst Devils. Hideous sights will affright them, and eternal Fire afflict them.  
Thou Loyteror, that canst not abide to labour; how wilt thou then abide then to languish? Satan enticeth thee to tush, but tush willbe turned to terror; for deeds of darkness, thou shalt have fire and darkness.  
devils will daunt thee, they roar irefully, Souls skréeke mournfully: the intolerable torments are abidelesse, and endless.  
Minos' examen, Radamanthus dat cruciamen: tertius heu Frater, tertia iura tenet. One Devil rippeth up thy examination: an other Devil tormenteth thee; and the third is not behind to add one torment to an other.  
Thou shalt be pricked for thy Impiety, pierced for thy Perjury: thy hatred to such as abhorred thy lewd life shall hurt thee. Thou shalt feel how the Devil deceived thee here, to torment thee there.  
The partial, that do evil one for another, shallbe in Hell together. Here is Time, men must redeem it; after this Life, no time but Eternity. Once in Hell and ever, without mitigation, or intermission.  
Oh how shall the soul and body abide such torments, as are sharper than all the diseases of this world are, being upon one lying alive here in a fiery Furnace? A minute of time would kill us.  
When millions of millions of years are expired, th'end there is not the nearer. It is no Lease, but endless.  
Consider this. ye that seek out the helpless, and borrow their goods by great protestations, yet detaining, not fearing Conviction; as if for a dish of Apples, ye could prevent the right of the Friendless: judas restored, you store it.  
A little Thief goes mourning to the gallows, when a greater rejoiceth in guileful getting. Shifters that assist him, are not much unlike him.  
In Hell such wronger's shall be wrung. There will be Roaring, Skriking, Garboils, Grief, jingling, Glaring, Staring, Crying, Mourning, Howling, Sighing, Sobbing, Stretching, Panting, Gasping, Gnashing, wring Mouths, Hands and Bodies: think on Death, think on this, it's fearful to hear, worse to feel. Many are willing to escape it, but love of Lust lets it. Toothache is painful, and Heart-ake gives the Vltimum Vale; but in Hell, all parts are ever perplexed.  
Satan hath cozened some to shorten their days, that could not endure grief: which they would never have done, had they known the pangs of Hell: they that regard not GOD here, shall fear, and feel his judgements there.  
Oh hard heart, that no call can penetrate, thou shalt relent, too late shall be thy contrition. For in Hell is woe and wailing, horror, and terror. Revela: 20. It is a bottomless pit, for the pitiless, a Lake of fire and Brimstone. Where the Beast, and the false Prophet are, and shall be tormented day and night, for ever and ever.  
quarrelers shall quell in hell, Murderers shall mourn, the blood-thirsty, shall be thirsty. thieves booties shall be bitter. Pangs endless, will make them comfortless. The worm of Conscience remaineth, fierce Fire endureth.  
O Idolater pray to God, to no creature. Saints search not thy heart, but only thy Creator: the Cursed shall be crushed in the burning Lake, which is the Second-death.  
When so many years are expired, as in Earth and Sea are sands, and drops of water, the end is not the nearer. Leave lewdness, believe this; It's better to be a toad, then to feel this. servers of sin, shallbe subject to Satan. Haughtiness causeth heaviness. 
Psal: 50.22.  Now consider this; ye that forget God. Art thou covetous and voluptuous, flattering Superiors, defrauding Inferiors? let not pleasure, muck and money hale thee to hell, give that which hurts thee to them that have not. Art thou wealthy & wilful? it is woeful: with a naughty matter do not persevere, and undo men for ever. Adulaters be no assisters, repugn evil doers. Burn not; for, bona omissa, mala commissa: the pangs are so intolerable, as to think on is terrible. Thou that flatterest thy friend with league of lenity, and with thy mates seekest his infamy; judas the Traitor was such a deceiver. And ye that are merciless to the aged, and to the poor in their sickness, the same quality hath the Devil: if he have thee in hell, he will fray thee, fry thee, and with brimstone baste thee, and in stead of cool liquor, give hot Lead: if thou wilt not come there, resist all things that draw thee thither: Mat. 10.28. Fear him that can destroy both body and soul in hell. Good God, we pray thee, keep us from Gehenna; it is thy mercy to spare us, we all deserve those torments. Blessed Trinity, guide us to felicity: to thee be all honour and glory for ever, Amen.  
Sit Deo laus in seculo. Sic fiat.   

¶ Comfort for the contrite.  
WE find in sacred Scriptures that few shall be saved in respect of the damned; and that the pangs are unspeakable, infinite, and in explicable. 
Mic. 6.8.  He hath showed thee, o man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? We must turn from sin, and walk in newness of life. To be a new creature is required: we sin oft, abhor it, and prevent it. Repent with detestation, have daily renovation and amendment: have Oil with thy Lamp. Saving grace and regeneration must be with a Christian profession. Be faithful, as Peter; well doing, as Dorcas: have a good desire, despair not; no disdence, confidence; hate thy sin: 
Mat. 11.28  Christ calleth such to give them rest: Mat. 12.20. A bruised reed shall he not break, and smoking flax shall he not quench. 
Ezech. 18.  Come to him with a spark of grace, he will not despise thee. Repent truly, God will forgive thee. Persevere in piety to the end. Sorrow for sin, joy in Christ, with two contrarieties at once in one subject. Fight a good fight, finish thy course, keep the faith. Shrink not like Balaams' Ass under his burden. Psa. 27.14. Wait on the Lord, be of good courage, and he shall strengthen thine heart. Put on the whole Armour of spiritual weapons; 
jam. 1.12.  fight, and faint not. Blessed is the man that endureth temptation: for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him. Resist sin strongly, fly to Christ humbly, he shed his tears and precious blood for thee. Weep thou with Peter, crave with blind Bartemeus; see Christ by faith, and show forth fruits with Zacheus. Persist with the woman of Canaan. 
Mat. 15.  Imitate David, void of pusillanimity, full of magnanimity, yet mourned; Psa. 6.6. I am weary with my groaning, all the night make I my bed to swim; I water my couch with my tears. The sacrifices of God are a broken Spirit: 
Psal. 51.17. Luke 15.7. Psa. 103.11.  a broken and contrite heart, o God, thou wilt not despise. joy shall be in heaven over such. Therefore with submission use contrition. For as the heaven is high above the earth: so great is his mercy toward them that fear him. God give us repentant, that we may be faithful applyers of Christ's righteousness, Amen.  
Dum spiro spero.   

¶ Of the joys of heaven prepared for God's Children.  
FOr the faithful penitent which war against wickedness is prepared a place so joyful as is unspeakable: such have not only immunity, and freedom from bondage, but also interest to the privileges of God's children, who are heirs with God, 
Rom. 8.17. Revel. 7.14.  and coheir with Christ in his Kingdom: which is by the blood of jesus, which washeth us white, without the which is no purity. God imposed the punishment for our sins upon him, 
Rom. 8.  and he hath fully satisfied the justice of his Father for them. The holy Spirit speaketh to faithful perseverers: 
Reu. 2.10.  Be thou faithful unto death, and I will give thee the Crown of life. Revel. 3.21. To him that overcometh will I grant to sit with me in my Throne, even as I also overcame, and am set down with my Father in his Throne. Revel. 21.4. And God shall wipe away all tears from their eyes: and there shall be no more death, neither sorrow, nor crying: neither shall there be any more pain: for the former things are passed away. Verse 7. He that overcometh shall inherit all things, and I will be his God, and he shall be my son. 
1. Cor. 2.9.  Eye hath not seen, nor care heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.  
When the Queen of Sheba was come to Solomon, she said, 1. King. 10.7. Behold, the half was not told me. So God's Saints shall then see that the thousand part of those joys were not told them.  
Aug. O gaudium, super gaudium, vincens omne gaudium, extra quod non est gaudium, quando intrabo inte, ut Deum meum videam, qui habitat in te? O joy above all joys, surpassing all joys, without which there is no joy, when shall I enter into thee, that I may see my God that dwelleth in thee? Profectò in me totum non intrabit, sed ego in illud totus intrabo. Truly it will not enter wholly into me by my knowledge, that I may comprehend it, but I shall enter wholly into it by fruition that I may enjoy it for ever. It is such frée-hold, as is good for us to build there; an inheritance incorruptible, 
1. Pet. 1.4.  and undefiled, and that fadeth not away, reserved in heaven for us. There is beauty, brightness, jubilation, exultation, mirth without mourning, heavenly harmony, delectable, unspeakable. Saints shall sing with Angels and heavenly habitants, All glory to the Trinity. There is health, rest, riches, abundance with continuance. A Paradise exceeding all pleasure.  
The Trinity in unity shall joy all hearts, his beauty is glorious, the longer viewed, the more desired. O excellent Sovereign, 
Exo. 34.29. 2. Cor. 3.7.  brighter than the day Sun: the skin of Moses face shone bright by being with God: glistering and glorious then shall men be, being glorified and ever with God. Sin shall no more disquiet us, the flesh and the spirit shall then be at quiet; having perfect knowledge, perfect holiness. For now we see through a Glass, darkly: but then face to face: 
1. Cor. 13.12. Exo. 33.20. 2. Tim. 4.8.  now I know in part; but then shall I know even as also I am known. The Lord God said; There shall no man see me and live: but there we shall see him, and live. All that reign with Christ shall have crowns of righteousness. 2. Pet. 1.11. It is an everlasting Kingdom. Luke 14. Blessed is he that eateth bread in the kingdom of God. joyful is the society of those heavenly Citizens: the Region is Royal, and a Kingdom exceeding all kingdoms. Reu. 21. It is likened to a City of pure gold, which had no need of the Sun, neither of the Moon to shine in it: for the glory of GOD did lighten it, the Lamb is the light thereof: vers. 25. And the gates of it shall not be shut at all by day: for there shall be no night there. We here are in danger of the Devil and his darlings: but there shall be no enemy to hurt nor annoy. The glorious Heaven of heavens is not contaminate, but immaculate: there shall enter into it no unclean thing. 
Mat. 13.43. Esay 25.6.  Then shall the righteous shine forth as the Sun in the kingdom of their Father. God will feast his faithful: at his right hand is fullness of joy; everlasting joy shall be upon them. Aug. There is mirth without moan, place without pain, life without labour, light without darkness: there youth always flourisheth and never decayeth; there is no torment felt, nor howling heard; no sorrow seen, but possession of joys everlasting. How glorious things are spoken of thee, thou City of God? true rejoicing is in thy habitation. We shall be rid from warfare, and be in welfare, from sin, Satan and his adherents, from hunger, thirst, heat, cold, weariness, infirmities, dread, doubtfulness, sickness, vexation, death & damnation, & be ever with God our preserver. Good children are glad to see their father here; much more to behold our Heavenly Father, his son our Saviour, the Holy Ghost our Sanctifier there. S. john sprang in his Mother's womb, at the tidings of our Saviour. 
Luk: 1.41.  Angels praised, and said, Lu. 2.24. Glory to God. The shepherds went and saw him, published the news, and gave praise unto God. Old Simeon took him in his arms, rejoicing. Old Anna gave thanks likewise unto the Lord, and spoke of him to all them that looked for redemption in Jerusalem. Oh when men and all the hosts of Heaven sing to his Majesty, most glorious is that harmony. We shall sing in the presence of God, Halleluiah, Salvation, glory, & honour, & power, be to the Lord our God. Oh heavenly harmony, mirth, & melody; Blessed are they that are called to the Lamb's supper. M. Bradford the Martyr believed this beatitude, and thus did animate the youngman at the fire. Be of good comfort Brother, for we shall have a merry supper with the Lord this night. All faithful hearts crossed with calamity, and grieved for iniquity, be comforted, ye shall inherit a kingdom. We shall come to the mount Zion; not Sinai where the Law was given, but to the innumerable company of Angels. S. Peter said, for the sight he saw on the mount. Lord, it is good for us to be here. 
Math. 17.4  But then we shallbe in light unchangeable, and see Christ ever in felicity, whom his enemies had in obloquy. Those joys infinite pass all joys finite. The voice of joy and gladness shall be ever with the righteous. Oh happy heirs of heavenvly inheritance, without our deserts. Aug. Deus coronat dona sua, non merita nostra. God crowneth his own gifts, not our merits. O bless the Lord: who redeemeth thy life from destruction: 
Psal: 103.4.  who crowneth thee with loving kindness & tender mercies. Fear not little flock, 
Lu: 12.32. Reu: 4.8.  for it is your Father's good pleasure to give you the kingdom. O let us say, holy, holy, holy, Lord God Almighty, which was, & is, & is to come. We shallbe Citizens with the saints, and of the household of God, dignified and glorified. In joy we shall rejoice that our names are written in heaven, franchessed fréemen, irrevocably enrolled, as sure, rather surer, than the estate of Angels. We shall have the fruition of Christ's Resurrection, and be manumissed from the bondage of death and destruction; Free denizens, freed from miseries and proud people's malice. Those joys pass all jubilees. Good jesus bring us to that bliss. As there is no equality betwixt the Creator, and us here sinful creatures: So is there none between the joys of Heaven, and worldly pleasures. These are joys transitory, the other joys eternal.  

Rom. 8.17.  We shall be joint heirs with Christ, and partakers of true happiness. There is no sighing, singing. No heaviness, joyfulness. No ignominy, glory. Holy, holy, holy, shall be ever ascribed to jehovah. The Virgins could learn the new song, which follow the Lamb. 
Revel. 14.  Oh the joyful harmony that we shall hear, and be glorified ever in glory. We shall have a palace unspeakable, being delivered into the glorious liberty of the Children of God. 
Luke 20.36  Neither can they do any more, for they are equal to the Angels, and are the Children of GOD, being the children of the Resurrection. If a man here sick heard those joys, he would not feel his pain.  
Oh joyful shall we be when we be there, hearing, seeing and having unspeakable joys. 
Aug:  Erit in Coelo domus tua aeterna, si modò bene in hoc tabernaculo vixeris: Thine house shall be eternal in heaven, if now thou livest well in this tabernacle. Lose not that permanent Paradise for this pleasure, which in respect thereof is pain: for the Barley corn, lose not the precious Pearl: for carnal copulation, eternal benediction: for a minute of self-will, 
Reu: 3.20.  millions of years joyful. Ah, God forbidden, he bids us return and retain him: Behold, I stand at the door and knock. Receive him, and he will receive thee, to sit in glory with his Majesty, which is a dignity of all dignities.  

job. 19.25.  This did mitigate jobs misery; For I know my Redeemer liveth, & that he shall stand at the latter day upon the earth: and though after my skin, worms destroy this body, yet in my flesh shall I see God. S. Paul saith, Phil. 3. For our conversation is in heaven, from whence also we look for the Saviour, the Lord jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, etc. 
A Comfort.  Our bodies shall be conformable to the body of Christ our Head. We shall be like him: ill thoughts, bad motions, and perturbations shall be excluded. We hear this; but he that believes it, and hopes to have it, his affection is fixed in heaven. Therefore pray and repent, so shalt thou have; what? A worldly commodity for which thou dost venture soul and body? Ah, thou shalt have a Throne of triumph, exceeding all earthly treasures, to reign in joys for ever. If thou hadst all earthly riches, plenteousness, pleasures, and pleasantest place on earth, with all elegant objects, Princely prospects, dainty delicates, musical Instruments, sweet singers, perfumes, and fine savours, with all thy unfeigned friends, and choice of chief lovers: yet all this were pain in respect of heaven, where we shall over be with our good God: to whom be all praise, honour, power, and glory now and ever, Amen: with heart and tongue, again, Amen.  
Gloria in excelsis Deo.    
PSAL. 66.18. If I regard iniquity in my heart, the Lord will not hear me. PROV. 23.26. My son, give me thine heart. 
¶ Pray hearty.  
OH heavenly Trinity, one God in unity, to thee be all honour. Glorious God, at thy brightness, the Sun, Moon and Stars are abashed and impure in thy sight: much more I, a sinful creature, which by mine iniquities have stained those bright creatures. Omniscient God, thou knowost my thoughts before I think them, and knowest me before I was. I was conceived in sin, borne in sin, in sin I live. I am by nature the child of wrath: O give me grace to be borne from above, that I may enter into thy kingdom. I am not worthy to look up to thee, I deserve to be cast down to hell; but I appeal to the Throne of thy mercy, in the Name of jesus my Saviour, which calleth all penitent sinners to him to give them rest. Oh Saviour, refresh my silly soul which cries to thee out of my sinful carcase, that I may apply thy sufferings, merits, and promises to my soul and conscience, and be accepted through thy righteousness. My Lord and my God, out of 〈◊〉 side issued the blood of my redemption, and water of absolution to purge me from pollution: thou standest at the door and knockest, give me grace to open the door of my heart; touch it with the finger of thy Spirit, that it maybe a fit receptacle to entertain thee. Create in me a clean heart, o God; and renew a right spirit within me, that I may resist all exill, and walk in righteousness and holiness all the days of my life. Let the assurance of thy love wipe all tears from mine eyes: so come Lord jesus. Good God forgive me all my sins for jesus sake, in whom thou art well pleased: cloth me with his righteousness, and behold me in him. I do deserve damnation, but he hath paid my ransom. Lord let me find and feel thy mercy. Give me grace to redeem the time, and spend it to thy praise. Bless this Realm, our King, Queen, and Royal Progeny: bless and comfort all thy children. Make us love those things that thou dost love; and hate that thou hatest, that we may keep faith and a good conscience. And if it be thy will, forgive and convert our enemies: Good God, prepare me and thy children fit for thy kingdom. O Christ give us grace to examine ourselves whether thou be in us, that we may express the power of godliness in our lives. Lord receive our souls when we depart this life, that we may praise thee in heaven eternally. The which peace God bring us, for jesus sake that bought us: to whom with thee, o Father, and the holy Ghost, three persons and one God, be all might, majesty, praise, honour, glory, power and dominion, now and ever, Amen.  
Watch and pray, praise God.  
FINIS.