HELL'S Torments: and HEAVEN'S Glory.  
Printed by Adam Islip for George Loftus, and are to be sold at his shop in Pope's head alley. 1601.   

❧ To the Reader.  
THe present careless security of all men in general, is like unto our first parents neglect of God's sacred commandment in Paradise, when the seducing serpent no sooner persuaded evil, but it was instantly put in practice: You shall die (said God) was heard, but you shall not die (said the devil) was believed. Our ears are daily acquainted with the threatenings of God denounced against sinners, and yet that sin, that broad way-path and high way to hell, is attempted with a delectation and pleasure, so crafty and subtle are the baits and lures of the deceiver, and so void of spiritual wisdom is the soule-murdering sinner. But if due consideration were had of the wages of sin, and the reward of unrighteousness, and to what bitterness it will turn in the end, it would make us less bold to sin, and more fearful to offend, if we would take into our company for a daily consort, the pale memory of death, and whereto he summoneth us after this life. Death in itself is very fearful, but much more terrible, in regard of the judgement it warneth us unto. Imagine to see a sinner lie on his departing bed, burdened and tired with the grievous and heavy load of all his former trespasses, gored with the sting and prick of a festered conscience, feeling the cramp of death w●esting at his heart strings, ready to make the ruthful divorce between soul and body, panting for breath, and swimming in a cold and fatal sweat, wearied with struggling against the deadly pangs: Oh how much would he give for an hour of repentance! at what rate would he value a days contrition! Then worlds would be worthless, in respect of a little respite, a short truce would seem more precious than the treasures of Empires, nothing would be so much esteemed as a moment of time, which now by months and years is lavishly spent.  
How inconsolable were his case, his friends being fled, his senses frighted, his thoughts amazed, his memory decayed, his whole mind aghast, and no part able to perform that it should, but only his guilty conscience pestered with sin, continually upbraiding him with bitter accusations? what would he think when (stripped out of this mortal weed, and turned both out of the service and houseroume of this world) he must pass before a most severe judge, carrying in his own conscience his inditement written, and a perfect register of all his misdeeds: when he should see the judge prepared to pass the sentence against him, and the same to be his Umpire, whom by so many offences he hath made his enemy: When not only the devils, but even the Angels, should plead against him, and himself maugre his will, be his own sharpest appeacher: What were to be done in these dreadful exigents?  
When he saw that ghastly dungeon and huge gulf of hell, breaking out with fearful flames, the weeping, howling, and gnashing of teeth, the rage of all those hellish monsters, the horror of the place, the rigour of the pain, the terror of the company, and the eternity of all those punishments. Would you think them wise that would dally in so weighty matters, and idly play away the time allotted them to prevent these intolerable calamities? Would you then account it secure, to nu●se in your bosom so many ugly serpents as sins are, or to foster in your soul so many malicious accusers, as mortal faults are?  
Would you not then think one life too little to repent for so many iniquities, every one whereof, were enough to cast you into those everlasting and unspeakable torments? Why then do we not (at the least) devote that small remnant of these our latter days, to the making an atonement with God, that our consciences may be free from this eternal danger? Who would rely the everlasting affairs of the life to come, upon the gliding▪ slipperiness, and running stream of our uncertain life?  
It is a preposterous policy (in any wise conceit) to fight against God till our weapons be blunted, our forces consumed, our limbs impotent, and our best spent; and then when we fall for faintness, and have sought ourselves almost dead, to presume on his mercy. It were a strange piece of art, and a very exorbitant course, while the ship is sound, the Pilot well, the mariners strong, the gale favourable, and the sea calm, to lie idle at road: and when the ship leaks, the Pilot were sick, the mariners faint, the storms boisterous, and the sea turmoiled with surges, to launch forth for a voyage into a far country: yet such is the skill of our evening repenters, who though in the soundness of health, and in the perfect use of reason, they cannot resolve to weigh the anchors that withhold them from God, nevertheless, feed themselves with a strong persuasion, that when their senses are astonished, their wits distracted, their understanding dusked, and both body and mind racked and tormented with the throbs and gripes of a mortal sickness, then will they think of the weightiest matters, and become Saints, when they are scarce able to behave themselves like reasonable creatures? being then presumed to be less than men: for how can he that is assaulted with an unsettled conscience, distrained with the wring fits of his dying flesh, maimed in all his abilities, and circled in with so strange encumbrances, be thought of due discretion to dispose of his chiefest jewel, which is his soul? No, no, they that will loiter in seed time, and begin then to sow when others begin to reap: they that will riot out their health, and cast their accounts when they can scarcely speak: they that will slumber out the day, and enter their journey when the light doth fail them, let them blame their own sollic, if they die in debt, and eternal beggary, and fall beadlong into the lapse of endless perdition.  
Great cause have we then to have an hourly watchful care over our soul, being so dangerous assaulted and environed: most instantly entreating the divine Majesty to be our assured defence, and let us pass the day in mourning, the night in watching and weeping, and our whole time in plain●ull lamenting, falling down upon the ground humbled in sackcloth and ashes, having lost the garment of Christ, that he may receive what the persecuting enemy would have spoiled, every short sigh will not be a sufficient satisfaction, nor every knock a warrant to get in. Many shall cry Lord, Lord, and shall not be accepted: the foolish Virgins did knock, but were not admitted: judas had some sorrow, and yet died desperate. For sl●w not (saith the holy Ghost) to be converted unto God, and make not a daily linger of thy repair unto him: for thou shalt find the suddenness of his wrath and revenge not slack to destroy sinners. For which cause, let no man sojourn long in sinful security, or post over his repentance until fear enforce him to it, but let us frame our premises as we would find our conclusion, endeavouring to live as we are desirous to die: let us not offer the main crop to the devil, and set God to glean the reproof of his harvest: let us not gorge the Devil with our fairest fruits, and turn God to the filthy scrapes of his leave: but let us truly dedicate both soul and body to his service, whose right they are, and whose service they owe; that so in the evening of our life we may retire to a Christian rest, closing up the day of our life with a clear sunset, that leaving all darkness behind us, we may carry in our consciences the light of grace●▪ and so escaping the horror of an eternal night, pass from a mortal day, to an everlasting morrow:▪  
Farewell▪   


STrike sail, poor soul, in sins tempestuous tide,  
That run'st to ruin and eternal wrack:  
Thy course from heaven is exceeding wide,  
Hell's gulf thou enterst, if grace guide not back:  
Satan is Pilot in this navigation,  
The Ocean, sin; the rock, hell and damnation.   

War with the dragon, and his whole alliance,  
Renounce his league, intends thy utter loss;  
Take in sins flag of truce, set out defiance,  
Display Christ's ensign with the bloody cross:  
Against a Faith-proofe armed Christian knight,  
The hellish coward dares not manage fight.   

Resist him then, if thou wilt victor be,  
For so he flees, and is disanimate;  
His fiery darts can have no force at thee,  
The shield of faith doth all their points rebate:  
He conquers none to his infernal den,  
But yielding slaves, that wage not fight like men.   

Those in the dungeon of eternal dark,  
He hath enthralled everlasting date,  
Branded with Reprobations coal-black mark,  
Within the never-opening ramd up gate:  
Where Dives rates one drop of water more  
Than any crown that ever monarch wore.   

Where furies haunt the harttorne wretch, despair,  
Where clamours cease not, teeth are ever gnashing,  
Where wrath & vengeance sit in horrors chair,  
Where quenchless flames of sulphur fire be flashing,  
Where damned souls blaspheme God in despite,  
Where utter darkness stands removed from light.   

Where plagues environ, torments compass round,  
Where anguish roars in never stinted sorrow,  
Where woe, woe, woe, is every voices sound,  
Where night eternal never yields tomorrow:  
Where damned tortures dreadful shall persever,  
So long as God is God, so long is ever:   
Finis:   

¶ Of the punishments which our Lord threateneth unto such as live a sinful life.  
ONe of the principal means that our Lord hath used oftentimes to bridle the hearts of men, and to draw them unto the obedience of his commandments, hath been, to set before their eyes the horrible plagues and punishments that are prepared for such persons as be rebels and transgressors of his law. For although the hope of the rewards that are promised unto the good in the life to come, may move us very much hereunto: yet are we commonly more moved with things that be irksome unto us, than with such as be pleasant: even as we see by daily experience, that we are vexed more with an injury done unto us, than delighted with any honour, and we are more troubled with sickness, than comforted with health: and so by the discommodity of sickness, we come to understand the commodity of health, as by a thing so much the better perceived, by how much more it is sensibly felt. Now for this cause did our Lord in times past use this mean more than any other, as it appeareth most clearly by the writings of the Prophets, which are every where full of dreadful sayings and threatenings, wherewith our Lord pretendeth to put a terror into the hearts of men, and so to bridle & subdue them under the obedience of his law. And for this end he commanded the prophet jeremy, That he should take a white book, and write in the same all the threatenings and calamities which he had revealed unto him, even from the first day he began to talk with him, until that present hour, and that he should read the same in the presence of all the people, to see if peradventure they would be moved therewith unto repentance, and to change their former life, to the end, that he might also change the determination of his wrath, which he had purposed to execute upon them. And the holy Scripture saith, That when the Prophet had done according as he was commanded by almighty God, and had read all those threatenings in the presence of the people, and of the rulers; there arose such a fear and terror amongst them, that they were all astonished, and as it were bestraughted of their wits, looking one in another's face, for the exceeding great fear which they had conceived of those words. This was one of the principal means which almighty God used with men in the time of the law written, and so he did also in the time of the law of grace: in which, the holy Apostle saith, That as there is revealed a justice, whereby God maketh men just, so is there also revealed an indignation and wrath, whereby he punisheth the unjust: for which cause, S. john Baptist (the glorious forerunner of our Saviour Christ) was sent, with this commission and embassage to preach unto the world, That the axe was now put to the root of the tree, and that every tree that brought not forth good fruit, should be cut down and cast into the fire. He said moreover, That there was another come into the world, more mighty than he, that carried in his hand a fan, to winnow and cleanse therewith his flower, and that he would put up the corn into his garner, but the chaff he will burn in a fire that should never be quenched. This was the preaching and embassage which the holy forerunner of our Saviour jesus Christ brought into the world. And so great was the thunder of these words, and the terror which entered into men's hearts, so dreadful, that there ran unto him of all estates and conditions of men, even of the very Pharisees and Publicans, yea, and soldiers also (which of all others are wont to be most does solute, and to have least care of their consciences▪) and each of them demanded for himself particularly of that holy man, what he should do to attain unto salvation, and to escape those terrible threatenings which he had denounced unto them, so great was the fear they had conceived of them.  
And this is that (dear Christian brother) which I do at this present (in the behalf of almighty God) deliver unto thee, although not with such fervency of spirit and like holiness of life, yet that which importeth more in this case, with the same truth and certainty; for so much as the faith and Gospel which S. john Baptist then preached, is even the same now taught.  
Now, if thou be desirous to understand in few words, how great the punishment is, that almighty God hath threatened in his holy Scriptures to the wicked, that which may most briefly and most to the purpose be spoken in this matter, is this: That like as the reward of the good is an universal good thing, even so the punishment of the wicked is an universal evil, which comprehendeth in it all the evils that are. For the better understanding whereof, it is to be noted, That all the evils of this life are particular evils, and therefore do not torment all our senses generally, but only one, or some of them. As taking an example of the diseases of our body, we see, that one hath a disease in his eyes, another in his ears: one is sick in the heatr, another in the stomach, some other in his head. And so divers men are diseased in divers parts of the body; howbeit, in such wise, that none of all these diseases be generally throughout all the members of the body, but particular to some one of them. And yet for all this, we see what grief only one of these diseases may put us unto, and how painful a night the sick man hath in any one of these infirmities, yea, although it be nothing else but a little ache in one tooth. Now let us put the case, that there were some one man sick of such an universal disease, that he had no part of his body, neither any one joint or sense free from his proper pain, but that at one time and instant he suffered most exceeding sharp torment in his head, in his eyes, and ears, in his teeth, and stomach, in his liver and heart: and to be short, in all the rest of his members and joints of his body, and that he lay after this sort stretching himself in his bed, being pained with these griefs and torments, every member of his body having his particular torment and grief: He (I say) that should lie thus pained and afflicted, how great torment and grief of mind and body (think ye) should he sustain? Oh, what thing could any man imagine more miserable, and more worthy of compassion? Surely, if thou shouldest see but a dog to be so tormented and grieved in the street, his very pains would move thy heart to take pity upon him. Now this is that (my dear Christian brother, if any comparison may be made between them) which is suffered in that most cursed and horrible place of hell, and not only during for the space of one night, but everlastingly, for ever and ever. For like as the wicked men have offended Almighty God with all their members and senses, and have made armour of them all to serve sin, even so will he ordain, that they shall be there tormented every one of them with his proper torment.  
There shall the wanton unchaste eyes be tormented with the terrible sight of devils: the ears with the confusion of such horrible cries and lamentations which shall there be heard: the nose with the intolerable stink of that ugly, filthy, and loathsome place: the taste, with a most ravenous hunger and thirst: the touching, and all the members of the body with extreme burning fire. The imagination shall be tormented by the conceiving of griefs present: the memory, by calling to mind the pleasures past: the understanding, by considering what benefits are lost, and what endless miseries are to come.  
This multitude of punishments the holy scripture signifieth unto us, when it saith, Math. 15. Psalm. 10. That in hell there shall be hunger, thirst, weeping, wailing, gnashing of teeth, swords double edged, spirits created for revengement, serpents, worms, scorpions, hammers, wormwood, water of gall, the spirit of tempest, and other things of like sort. Whereby are signified unto us (as in a figure) the multitude and dreadful terror of the most horrible torments and pains that be in that cursed place. There shall be likewise darkness inward and outward, both of body and soul, far more obscure than the darkness of Egypt, which was to be felt even with hands, Exo. 20. There shall be fire also, not as this fire here, that tormenteth a little, and shortly endeth, but such a fire as that place requireth, which tormenteth exceedingly, and shall never make an end of that tormenting. This being true, what greater wonder can there be, than that they which believe and confess this for truth, should live with such most strange negligence and carelessness as they do? What travel and pains would not a man willingly take to escape even one only day, yea, one hour, the very lest of these torments? and wherefore do they not then, to escape the everlastingness of so great pains and horrible torments, endure so little a travel, as to follow the exercise of virtue. Surely, the consideration of this matter were able to make any sinful soul to fear and tremble, in case it were deeply regarded.  
And if amongst so great number of pains, there were any manner hope of end or release, it would be some kind of comfort: but alas it is not so, for there the gates are fast shut up from all expectation of any manner of ease or hope. In all kind of pains and calamities that be in this world, there is always some gap lying open, whereby the patient may receive some kind of comfort: sometimes reason, sometimes the weather, sometimes his friends, sometimes the hearing that others are troubled with the very same disease, & sometimes (at the least) the hope of an end may cheer him somewhat: only in these most horrible pains & miseries that be in hell, all the ways are shut up in such sort, and all the havens of comfort so embarred, that the miserable sinner cannot hope for remedy on any side, neither of heaven, nor of earth, neither of the time past, or present, or of the time to come, or of any other means. The damned souls think, that all men are shooting darts at them, and that all creatures have conspired against them, & that even they themselves are cruel against themselves. This is that distress whereof the sinners do lament by the Prophet, saying: The sorrows of hell have compassed me round about, and the snares of death hath besieged me: For on which side soever they look or turn their eyes, they do continually behold occasions of sorrow and grief, and none at all of any ease or comfort. The wise virgins (saith the Evangelist) that stood ready prepared at the gate of the bridegroom, entered in, & the gate was forthwith locked fast. O locking everlasting, o enclosure immortal, o gate of all goodness, which shall never any more be opened again. As if he had said more plainly, the gate of pardon, of mercy, of comfort, of grace, of intercession, of hope, and of all other goodness, is shut up for ever and ever. Six days and no more was Manna to be gathered, but the seventh day, which was the Sabbath day, was there none to be found: and therefore shall he fast forever, that hath not in due time made his provision aforehand. The sluggard (saith the wise man) will not till his ground for fear of cold, and therefore shall he beg his bread in summer, and no man shall give him to eat. And in another place he saith: He that gathereth in summer, is a wise son, but he that giveth himself to sleeping at that season, is the son of confusion. For what confusion can there be greater than that which that miserable covetous rich man suffereth, who with a few crumbs of bread that fell from his table, might have purchased to himself abundance of everlasting felicity, and glory in the kingdom of heaven? But because he would not give so small a thing, he came to such an extreme necessity that he begged (yea, and shall for ever beg in vain) only one drop of water, and shall never obtain it. Who is not moved with that request of that unfortunate damned person, who cried, O father Abraham have compassion on me, and send down Lazarus unto me, that he may dip the tip of his finger in water, and touch my tongue, for th●se horrible flames do torment me exceedingly. What smaller request could there be desired than this? He durst not request so much as one cup of water, neither, that Lazarus should put his whole hand into the water, nor yet (which is more to be wondered at) did he request so much as the whole finger, but only the tip of it, that it might but touch his tongue; and yet even this alone would not be granted unto him. Whereby thou mayest perceive, how fast the gate of all consolation is shut up, and how universal that interdict and excommunication is, that is there laid upon the damned, sith this rich glutton could not obtain so much as this small request. So that wheresoever the damned persons do turn their eyes, and on which side soever they stretch their hands, they shall not find any manner of comfort, be it never so small. And as he that is in the sea choked, and almost drowned under the water, not finding any stay whereupon to set his foot, stretcheth forth his hands oftentimes on every side in vain (because all that he graspeth after, is thin and liquid water, which deceives him) even so shall it fare with the damned persons, when they shall be drowned in that deep sea of so many miseries, where they shall strive and strug▪ gle always with death, without finding any succour or place of stay, whereupon they may rest themselves. Now this is one of the greatest pains wherewith they be tormented in that cursed place: for if these torments should have their continuance limited but for a certain time, though it were for a thousand, yea, a hundred thousand millions of years, yet even this would be some little comfort unto them, for nothing is perfectly great, in case it have an end: But alas, they have not so much as this poor and miserable comfort: but chose, their pains are equal in continuance with the eternity of almighty God, and the lasting of their misery with the eternity of God's glory. As long as almighty God shall live, so long shall they die: and when Almighty God shall cease to be God, then shall they also cease to be as they are. O deadly life, o immortal death! I know not whether I may truly term thee, either life or death: for if thou be life, why dost thou kill? And if thou be death, why dost thou endure? Wherefore I will call thee neither the one, nor the other, for so much as in both of them there is contained something that is good: as in life there is rest, and in death there is an end (which is a great comfort to the afflicted) but thou hast neither rest not end. What art thou then? Marry, thou art the worst of life, and the worst of death; fo● of death thou hast the torment, without any end, and of life thou hast t●e continuance without any rest O bitter composition, o unsavoury purgation of our Lord's cup! of the which, all the sinners of the earth shall drink their part.  
Now in this continuance in this eternity, I would wish that thou (my dear Christian brother) wouldst fix the eyes of thy consideration a little while: and that as the clean beast cheweth the cud, even so thou wouldst weigh this point within thyself with great deliberation. And to▪ the intent thou mayest do it the better, consider a little the pains that a sick man abideth in one evil night, especially if he be vexed with any vehement grief, or sharp disease. Mark how oft he tumbleth & tosseth in his bed, what disquietness he hath, how long and tedious one night seemeth unto him, how duly he counteth all the hours of the clock, and how long he deemeth each hour of them to be, how he passeth the time in wishing for the dawning of the day; which notwithstanding, is like to help him, little towards the curing of his disease. If this than be accounted so great a torment, what torment shall that be (trowyee) in that everlasting night in hell, which hath no morning, nor so much as any hope of any dawning of the day? O darkness most obscure! o night everlasting! o night accursed even by the mouth of almighty God & all his Saints! That one shall wish for light, and shall never see it, neither shall the brightness of the morning arise any more. Consider then what a kind of torment shall that be, to live everlastingly in such a night as this is, lying not in a soft bed (as the sick man doth) but in a hot burning furnace, foaming out such terrible raging flames. What shoulders shall be able to abide those horrible heats. If it seem to us as a thing intolerable to have only some part of our feet standing upon a pan of burning coals, for the space of repeating the Lords prayer, What shall it be (think you) to stand body and soul burning in the midst of those everlasting hot raging fires in hell, in comparison of which, the fires of this world are but painted fires. Is there any wit or judgement in this world? Have men their right senses? do they understand what these words import? or are they peradventure persuaded, that these are only the fables of Poets? or do they think, that this appertaineth not to them, or else that it was only meant for others? None of all this can they say, for so much as our faith assureth us most certainly herein. And our Saviour Christ himself, who is everlasting truth, crieth out in his Gospel, saying, Heaven and earth shall fail, but my word shall not fail.  
Of this misery there followeth another as great as it, which is, that the pains are always continuing in one like degree, without any manner of intermission, or decreasing. All manner of things that are under the cope of heaven, do move and turn round about with the same heaven, and do never stand still at one state or being, but are continually either ascending or descending. The sea and the rivers have their ebbing and flowing, the times, the ages, and the mutable fortune of men, and of kingdoms, are evermore in continual motion. There is no fever so fervent, that doth not decline, neither grief so sharp, but that after it is much augmented, it doth forthwith decrease. To be short, all the tribulations and miseries are by little and little worn away with time, and as the common saying is, Nothing is sooner dried up than tears. Only that pain in hell is always green, only that fever never decreaseth, only that extremity of heat knoweth not what is either evening or morning. In the time of Noah's flood, Almighty God reigned forty days and forty nights, continually without ceasing upon the earth, and this sufficed to drown the whole world. But in that place of torment in hell, there shall rain everlasting vengeance, & darts of fury upon that cursed land, without ever ceasing so much as one only minute or moment. Now what torment can be greater, and more to be abhorred, than continually to suffer after one like manner, without any kind of alteration or change? Though a meat be never so delicate, yet in case we feed continually thereupon, it will in very short time be very loathsome unto us: for no meat can be more precious and delicate than that Manna was, which almighty God sent down unto the children of Israel in the desert, & yet because they did eat continually thereof, it made them to loathe it, yea, and provoked them to vomit it up again. The way that is all plain (they say) wearieth more than any other▪ because always the variety (yea even in punishment) is a kind of comfort. Tell me then, if things that be pleasant and savoury, when they be always after one manner, are an occasion of loathsomeness and pain: what kind of loathsomeness will that be which shall be caused by those most horrible pains and torments in hell, which do continue everlastingly after one like sort? What will the damned and cursed creatures think, when they shall there see themselves so utterly abhorred & forsaken of almighty God, that he will not so much as with the remission of any one sin, mitigate somewhat their torments. And so great shall the fury and rage be which they shall there conceive against him, that they shall never cease continually to curse and blaspheam his holy name. Unto all these pains, there is also added the pain of that everlasting consumer, to wit, the worm of conscience, whereof the holy Scripture maketh so oftentimes mention, saying, Their worm shall never die, and their fire shall never be quenched. This worm is a furious raging despite and bitter repentance, without any fruit, which the wicked shall always have in hell, by calling to their remembrance the opportunity and time they had whiles they were in this world, to escape those most grievous and horrible torments, and how they would not use the benefit thereof. And therefore when the miserable sinner seeth himself thus to be tormented and vexed on every side, and doth call to mind how many days and years he hath spent idly in vanities, pastimes, and pleasures; and how oftentimes he was advertised of this peril, and how little regard he took thereof: What shall he think? What anguish and sorrow shall there be in his heart? Hast thou not read in the Gospel, that there shall be weeping & wailing, and gnashing of teeth? The famine of Egypt endured only seven years, but that in hell shall endure everlastingly. In Egypt they found a remedy, though with great difficulty and charge, but for this, there shall never any remedy be found. Theirs was redeemed with money & cattle, but this can never be redeemed with any manner of exchange. This punishment cannot be pardoned, this pain cannot be exchanged, this sentence cannot be revoked. Oh, if thou knewest and wouldst consider, how every one condemned to hell, shall there remain tormenting and renting himself, weeping, and wailing, and saying: O miserable and unfortunate wretch that I am, what times and opportunities have I suffered to pass in vain? A time there was, when with one cup of cold water I might have purchased to myself a crown of glory, and when also with such necessary works of mercy in relieving the poor, I might have gained life everlasting. Wherefore did I not look before me? How was I blinded with things present? How did I let pa●●● the fruitful years of abundance, and did not enrich myself? If I had been brought up amongst Infidels and Pagans, & had believed that there had been nothing else but only to be borne, and to die, than might I have had some kind of excuse, and might have said, I knew not what was commanded or prohibited me: but for so much as I have lived amongst Christians, & was myself one of them professed, and held it for an article of my belief, that the hour should come when I should give up an account after what order I had spent my life: forsomuch also as it was daily cried out unto me by the continual preaching and teaching of God's ambassadors (whose advertisements many following, made preparation in time, and laboured earnestly for the provision of good works:) forsomuch I say as I made light of all these examples, and persuaded myself very fond, that heaven was prepared for me, though I took no pains for it at all: what deserve I that have thus led my life? O ye infernal furies, come and rend me in pieces, and devour these my bowels, for so have I justly deserved, I have deserved eternal famishment, seeing I would not provide for myself while I had time. I deserve not to reap, because I have not sown; I am worthy to be destitute, because I have not laid up in store; I deserve that my request should now be denied me, sith when the poor made request unto me, I refused to relieve them: I have deserved to sigh and lament so long as God shall be God; I have deserved, that this worm of conscience shall gnaw mine entrails for ever and ever, by representing unto me the little pleasure that I have enjoyed, and the great felicity which I have lost, & how far greater that was which I might have gained, by foregoing that little which I would not forego. This is that immortal worm that shall never die, but shall lie there everlastingly gnawing at the entrails of the wicked, which is one of the most terrible pains that can possibly be imagined.  
Peradventure thou art now persuaded (good Reader) that there can be added no more unto this, than hath been said. But surely the mighty arm of God wanteth not force to chastise his enemies more and more: for all these pains that are hitherto rehearsed, are such as do appertain generally to all the damned: but besides these general pains, there are also other particular pains, which each one of the damned shall there suffer in divers sort, according to the quality of his sin. And so according to this proportion, the haughty and proud shall there be abased and brought low to their great confusion. The covetous shall be driven to great necessity: the glutton shall rage with continual hunger and thirst. The lecherous shall burn in the very same flames which they themselves have enkindled. And those that have all their life time hunted after their pleasures & pastimes, shall live therein continual lamentation and sorrow. But because examples are of very great force to move our hearts, I will bring only one for this purpose, whereby somewhat of this matter may the better be perceived. It is written of a certain holy man, that he saw the pains (in spirit) of a licentious & worldly man in this sort. First he saw how the devils that were present at the hour of his death, when he yielded up his ghost, snatched away his soul with great rejoicing, and made a present thereof to the prince of darkness, who was then sitting in a chair of fire, expecting the coming of this present. Immediately after that it was presented before him, he arose up out of his seat, and said unto the damned soul that he would give him the pre-eminence of that honourable seat, because he had been a man of honour, and was always very much affected to the same. Inconti nently after that he was placed therein, crying and lamenting in that honourable torment, there appeared before him two other most ugly devils, and offered him a cup full of most bitter and stinking liquor, and made him to drink and carouse it up all, perforce; saying, It is meet, sithence thou hast been a lover of precious wines & banquets, that thou shouldest likewise prove of this our wine, whereof all we do use to drink in these parts.  
Immediately after this there came other two, with two fiery trumpets, and setting them at his ears, began to blow into them flames of fire, saying, This melody have we reserved for thee, understanding that in the world thou wast very much delighted with minstrelcie and wanton songs: and suddenly he espied other devils, loaden with vipers and serpents, the which they threw upon the breast and belly of that miserable sinner, saying unto him, that forsomuch as he had been greatly delighted with the wanton embracings & lecherous lusts of women, he should now solace himself with these refresh, in stead of those licentious delights and pleasures, which he had enjoyed in the world. After this sort (as the Prophet Esay saith in the 47 chapter) when the sinner is punished, there is given measure for measure, to the end, that in such a great variety and proportion of punishments, the order & wisdom of God's justice, might the more manifestly appear.  
This vision hath almighty God showed in spirit to this holy man for advertisement and instruction, not that in hell these things are altogether so materially done, but that by them we might understand in some manner the variety and multitude of the pains which be there appointed for the damned. Whereof, I know not how some of the Pagans have had a certain knowledge: for a Poet speaking of this multitude of pains, affirmed, That although he had a hundred mouths and as many tongues, with a voice as strong as iron, yet were they not able only to express the names of them. A Poet he was that spoke this, but truly therein he spoke more like a Prophet or an Evangelist than a Poet. Now then, if all this evil shall most assuredly come to pass, what man is he, that seeing all this so certainly with the eyes of his faith, will not turn over the leaf, and begin to provide for himself against that time? Where is the judgement of men now become? Where be their wits? yea, Where is at the least their self-love, which seeketh evermore for his own profit, and is much afraid of any loss? May it be thought that men are become beasts, that provide only for the time present? Or have they peradventure so dimmed their eye sight, that they cannot look before them? Hearken (saith Esay) Oyee deaf and ye blind, open your eyes that you may see, Who is blind but my servant? And who is deaf but ye, unto whom I have sent my messengers? And who is blind, but he that suffereth himself to be sold for a slave? Thou that seest so many things, wilt thou not suffer thyself to see this? Thou that hast thine ears open, wilt thou not give ear hereunto? If thou believe not this, how art thou then a Christian? If thou believe it, and dost not provide for it, how canst thou be thought a reasonable man? Aristotle saith, That this is the difference between opinion and imagination, that an imagination alone is not sufficient to cause a fear, but an opinion is: for if I do imagine that a house may fall upon me, it is not enough to make me afraid, unless I believe or have an opinion it will be so indeed: for than it is sufficient to make me afraid. And hereof cometh the fear that murderers always have, by reason of the suspicion they conceive, that their enemies do lie in wait for them. If then the opinion and only suspicion of danger is able to cause the greatest courage to fear, how is it that the certainty and belief of so many & so great terrible miseries (which are far more sure than any opinion) doth not make thee to sear. If thou perceivest, that for these many years passed thou hast lead a licentious and sinful life, and that at the last, according to present justice, thou art condemned to these horrible torments in hell: if also there appear by probable conjecture, that there is no more likelihood of thy amendment for ensuing years to come, than there was in those already past, how happeneth it, that running headlong into so manifest a danger, thou art not at all afraid? Especially, considering the sinful state wherein thou livest, and the horrible pains and torments which do attend for thee, & the time which thou hast lost, and the endless repentance which thou shalt have therefore in the most horrible torments of hell. Assuredly, it goeth beyond the compass of all common sense and conceit of human reason, to consider, That there should be such negligent, wilful, gross, and careless blindness, able to enter and take such deep rooting in the soul of man.   


WHo loves this life, from love his love doth err,  
And choosing dross, rich treasure doth deny,  
Leaving the pearl, Christ's counsels to prefer,  
With selling all we have, the same to buy:  
O happy soul, that doth disburse a sum,  
To gain a kingdom in the life to come.   

Such traffic may be termed heavenly thrift,  
Such venture hath no hazard to dissuade  
Immortal purchase, with a mortal gift,  
The greatest gain that ever merchant made:  
To get a crown where Saints and Angels sing,  
For laying out a base and earthly thing.   

To taste the joys no human knowledge knows,  
To hear the tunes of the celestial quires,  
T'attain heau'●● sweet and mildest calm repose,  
To se● God's face, the summ● of good desires:  
Which by his glorious saints i● 〈◊〉 side,  
Yet sigh▪ with seeing, never satisfied.   

God as he is, sight beyond estimate,  
Which angels tongues are untaught to discover,  
Whose splendour doth the heavens illustrate,  
Unto which sight each sight becomes a lover:  
Whom all the glorious court of heaven laud,  
With praises of eternities applaud.   

There where no tears are to interpret grieves,  
Nor any sighs, heart dolours to expound,  
There where no treasure as surprised by thieves,  
Nor any voice that speaks with sorrows sound:  
No use of passions, no distempered thought,  
No spot of sin, no deed of error wrought.   

The native home of pilgrim souls abode,  
Rests habitation, joys true residence,  
Ierusalem's new city built by God,  
Formed by the hands of his own excellence:  
With gold-paved streets, the walls of precious stone,  
Where all sound praise to him sits on the throne.   
Finis.   

❧ Of the glory of the blessed Saints in Heaven.  
TO the end there might want nothing to stir up our minds to virtue, after the pains which Almighty God threateneth to the wicked, he doth also set before us the reward of the good: which is, that glory and everlasting life which the blessed Saints do enjoy in heaven, whereby he doth very mightily allure us to the love of the same. But what manner of thing this reward, and what this life is, there is no tongue, neither of angels nor of men, that is sufficient to express it. Howbeit, that we may have some kind of savour & knowledge thereof, I intent here to rehearse even word for word, what S. Augustine saith in one of his meditations, speaking of the life everlasting (ensuing this transitory time) and the joys of the blessed Saints in heaven. O life (saith he) prepared by almighty God for his friends, a blessed life, a secure life, a quiet life, a beautiful life, a clean life, a chaste life, a holy life, a life that knoweth no death, a life without sadness, without labour, without grief, without trouble, without corruption, without fear, without variety, without alteration, a life replenished with all beauty and dignity; where there is neither enemy that can offend, nor delight that can annoy, where love is perfect, and no fear at all, where the day is everlasting, and the spirit of all is one: where almighty God is seen face to face, who is the only meat whereupon they feed without loathsomeness: it delighteth me to consider thy brightness, & thy treasures do rejoice my longing heart. The more I consider thee, the more I am stricken in love with thee. The great desire I have of thee, doth wonderfully delight me, & no less pleasure is it to me to keep thee in my remembrance. O life most happy, o kingdom truly blessed, wherein there is no death nor end, neither yet succession of time, where the day continuing evermore without night, knoweth not any mutation; where the victorious conqueror being joined with those everlasting quires of Angels, and having his head crowned with a garland of glory, singeth unto Almighty God one of the songs of Zion. Oh happy, yea, and most happy should my soul be, if when the race of this my pilgrimage is ended, I might be worthy to see thy glory, thy blessedness, thy beauty, the walls and gates of thy city, thy streets, thy lodgings, thy noble citizens, and thine omnipotent king in his most glorious majesty. The stones of thy walls are precious, thy gates are adorned with bright pearls, thy streets are of very fine excellent gold, in which there never fail perpetual praises; thy houses are paved with rich stones, wrought throughout with Zaphirs, and covered above with massy gold, where no unclean thing may enter, neither doth any abide there that is defiled. Fair and beautiful in thy delights art thou o jerusalem our mother, none of those things are suffered in thee, that are suffered here. There is great diversity between thy things and the things that we do continually see in this life. In thee is never seen neither darkness nor night, neither yet any change of time. The light that shineth in thee, cometh neither of lamps, nor of Sun or Moon, nor yet of bright glittering stars, but God that proceedeth of God, and the light that cometh of light, is he that giveth clearness unto thee. Even the very king of kings himself keepeth continual residence in the midst of thee, compassed about with his officers and servants. There do the Angels in their orders and quires sing a most sweet and melodious harmony. There is celebrated a perpetual solemnity and feast with every one of them that cometh thither, after his departure out of this pilgrimage. There be the orders of Prophets; there is the famous company of the Apostles; there is the invincible army of Martyrs; there is the most reverend assembly of confessors; there are the true and perfect religious persons; there are the holy Virgins, which have overcome both the pleasures of the world, and the frailty of their own nature; there are the young men and young women, more ancient in virtue than in years; there are the sheep and little lambs that have escaped from the wolves, and from the deceitful snares of this life, and therefore do now keep a perpetual feast, each one in his place, all alike in joy, though different in degree. There, Charity reigneth in her full perfection, for unto them God is all in all, whom they behold without end, in whose love they be all continually inflamed, whom they do always love, and in loving, do praise, and in praising, do love, and all their exercises consist in praises, without weariness, and without travel. O happy were I, yea, and very happy indeed, if at what time I shall be loosed out of the prison of this wretched body, I might be thought worthy to hear those songs of that heavenly melody, sung in the praise of the everlasting king, by all the citizens of that so noble city. Happy were I, and very happy, if I might obtain a room among the chaplains of that chapel, and wait for my turn also to sing my Alleluia. If I might be near to my king, my God, my Lord, and see him in his glory, even as he promised me, when he said: O father, this is my last determinate will, that all those that thou hast given unto me, may be with me, and see the glory which I had with thee before the world was created. Hitherto are the words of S. Augustine. Now tell me (Christian brother) what a day of glorious shine shall that be unto thee (if thou lead thy life in God's fear) when after the course of this pilgrimage, thou shalt pass from death to immortality; and in that passage, when others shall begin to fear, thou shalt begin to rejoice, and lift up thyhead because the day of thy deliverance is at hand? Come forth a little (saith S. Jerome unto the Virgin Eustochia) out of the prison of this body, and when thou art before the gate of this▪ Tabernacle, set before thy eyes the reward that thou hopest to have for thy present labours. Tell me, what a day shall that be, when our Lord himself with all his Saints, shall come & meet thee in the way, saying unto thee: Arise and make haste O my beloved, my delight, and my Turtle dove, for now the Winter is past, and the tempestuous waters are ceased, and flowers do begin to appear in our land. Cant. 2. How great joy shall thy soul then receive, when it shall be at that time presented before the throne of the most blessed Trinity, by the hands of the holy Angels (especially by that Angel, to whom thou was committed, as to a faithful keeper) and when this Angel, with all the rest, shall declare thy good works, and what crosses, tribulations, and injuries thou hast suffered for God's sake. Acts 9 S. Luke writeth, That when holy Tabytha, the great alms giver, was dead, all the widows and poor folk came about the Apostle S. Peter, showing unto him the garments which she had given them: where with the Apostle being moved, made his prayer unto Almighty God for that so merciful a woman, and by his prayers he raised her again to life. Now what a gladness will it be to thy soul, when in the midst of those blessed spirits thou shalt be placed, with remembrance of thy alms deeds, thy prayers and fastings, the innocency of thy lise, thy suffering of wrongs and injuries, thy patience in afflictions, thy temperance in diet, with all other virtues and good works that thou hast done in all thy life. O how great joy shalt thou receive at that time for all the good deeds that thou hast wrought! how clearly then shalt thou understand the value & the excellency of virtue! There the obedient man shall talk of victories; there virtue shall receive her reward, and the good honoured according to their merit. Moreover, what a pleasure will it be unto thee, when thou shalt see thyself to be in that sure haven, and shalt look back upon the course of thy navigation which thou hast sailed here in this life: when thou shalt remember the tempests wherein thou hast been tossed, the straits through which thou hast passed, and the dangers of thieves and pirates, from whom thou hast escaped. There is the place where they shall sing the song of the Prophet, which saith, Had it not been that our Lord had been mine helper, it could not be but my soul had gone into hell. Especially, when from thence thou shalt behold so many sins as are committed every hour in the world, so many souls as do descend every day into hell, and how it hath pleased Almighty God, that among such a multitude of damned persons, thou shouldest be of the number of his elect, and one of those to whom he would grant such exceeding great felicity and glory. Besides all this, what a goodly sight will it be to see those seats filled up, and the city builded, and the walls of that noble jerusalem repaired again? With what cheerful embracings shall the whole court of heaven entertain them, beholding them when they come loaden with the spoils of their vanquished enemies? there shall those valiant men and women enter with triumph, which have together with the world conquered the weakness of their own frail nature. There shall they enter which have suffered martyrdom for Christ's sake, with double triumph over the flesh & the world, adorned with all celestial glory. There shall also daily enter many young men and children, which have vanquished the tenderness of their young years with discretion and virtue. Oh, how sweet and savoury shall the fruit of virtue then be, although for a time before her roots seemed very bitter: sweet is the cold evening after the hot sunny day; sweet is 〈…〉 ●ountaine to the weary 〈…〉 traveller; sweet is 〈…〉 sleep to the tired servant: but much more sweet is it to the Saints in heaven to enjoy peace after war, security after peril, eternal rest after their pains and travels: for then are the wars at an end, then need they no more to go all armed, both on the right side and on the left. The children of Israel went forth armed towards the land of Promise, but after that the land was conquered, they laid down their spears, and cast awa● 〈…〉 armour, and forget 〈…〉 and turmoil 〈…〉, each one under the shadow of his pavilion and harbour enjoyed the fruit of their sweet peace. Now may the watching Prophet come down from his standing, that did watch and fix his feet upon the place of the Sentinel. There is no more fear of invasion by the terrible atmies of the bloody enemies: there is no place for the subtle crafts of the lurking viper: there cannot arrive the deadly sight of the venomous Baseliske, nor yet shall the hissing of the ancient serpent be heard there; but only the soft breathing air of the holy ghost, wherein is beholden the glory of Almighty God. This is the region of all peace, the place of security, situated above all the elements, whether the clouds and stormy winds of the dark air cannot come. O what glorious things have been spoken of thee, o city of God. Blessed are they (saith holy Tobias) that love thee, and enjoy thy peace. O my sold praise our Lord, for he hath delivered jerusalem his city from all her troubles. Happy shall I be, if the remnant of my posterity might come to see the clearness of jerusalem: her gates shall be wrought with Zaphirs and Emeralds, and all the circuit of her walls shall be built with precious stones, her streets shall be paved with white and polished marble, and in all parts of her territories shall be sung Alleluia. O joyful country! o sweet glory! o blessed company! who shall be those so fortunate and happy that are elected for thee? It seemeth a presumption to desire thee, and yet I will not live without the desire of thee. O ye sons of Adam, a race of men, miserably blinded and deceived. O ye scattered sheep, wandering out of your right way, if this be your sheep-coat, whether go you backward? What mean you? Why suffer you such an excellent benefit to be wilfully lost for not taking so little pains? What wise man would not desire, that all labour and pain of the world were imposed unto him? that all sorrows, afflictions, & diseases were even poured upon him as thick as hail; that persecutions, tribulations, & griefs, with one to molest him, another to disquiet him, yea, that all creatures in the world did conspire against him, being scorned & made a laughing stock of all men; and that his whole life were converted into weep and lamentations, so that in the next life he might find repose in the heavenly harbour of eternal consolation, and be thought meet to have a place among that blessed people, which are adorned and beautified with such inestimable glory. And thou, o foolish lover of this miserable world, go thy way, seek as long as thou wilt for honours & promotions, build sumptuous houses & palaces, purchase lands and possessions, in large thy territories & dominions, yea, command if thou wilt whole empires and worlds, yet shalt thou never be so great as the least of all the servants of almighty God, who shall receive that treasure which this world cannot give, & shall enjoy that felicity, which shall endure for evermore, when thou with thy pomp and riches, shall bear the rich glutton company, whose burial is in the deep vault of hell: but the devout spiritual man shall be carried by the holy Angels with poor Lazarus into Abraham's bosom, a place of perpetual rest, joy, solace, and eternal happiness,  

¶ Of the benefits which our Lord promiseth to give in this present life, to such as live a just and godly life.  
PEradventure thou wilt now say, that all these things before rehearsed, be rewards and punishments only for the life to come: and that thou desirest to see something in this present life, because our minds are wont to be moved very much with the sight of things present. To satisfy thee herein, I will also explain unto thee what may answer thy desire. For although our Lord do reserve the best wine, and the delicate dishes of most delight, until the end of the banquet, yet he suffereth not his friends to be utterly destitute of meat and drink in this tedious voyage: for he knoweth very well, that they could not otherwise hold out in their journey. And therefore when he said unto Abraham, Fear not Abraham, for I am thy defender, and thy reward shall be exceeding great: By these words he promised two things, the one for the time present, that was, to be his safeguard and defence in all such things as may happen in this life; & the other for the time to come, and that is, the reward of glory which is reserved for the next life. But how great the first promise is, and how many kinds of benefits and favours are therein included, no man is able to understand, but only he, that hath with great diligence read the holy scriptures, wherein no one thing is more often repeated and set forth, than the greatness of the favours, benefits, and privileges, which Almighty God promiseth unto his friends in this life. Hearken what Solomon saith in the third chapter of his Proverbes, as touching this matter. Blessed is that man that findeth wisdom, for it is better to have it, than all the treasures of silver and gold, be they never so excellent and precious: and it is more worth than all the riches of the world, and whatsoever man's heart is able to desire, is not comparable unto it. The length of days are at her right hand, and riches and glory at her left. Her ways be pleasant, and all her passages be quiet, she is a tree of life to all those that have obtained her, and he that shall have her in continual possession, shall be blessed. Keep therefore (O my son) the laws of Almighty God, and his counsels, for they shall be as life to thy soul, and sweetness to thy taste. Then shalt thou walk safely in thy ways, and thy feet shall not find any stumbling blocks. If thou sleep, thou shalt have no cause to fear: and if thou take thy rest, thy sleep shall be quiet. This is the sweetness and quietness of the way of the godly, but the ways of the wicked are far different, as the holy Scripture doth declare unto us. The paths and ways of the wicked (saith Ecclesiasticus) are full of brambles, and at the end of their journey are prepared for them, hell, darkness, & pains. Dost thou think it then a good exchange, to forsake the ways of Almighty God, for the ways of the world, sith there is so great difference between the one and the other, not only in the end of the way, but also in all the steps of the same? What madness can be greater, than to choose one torment, to gain another by; rather than with one rest to gain another rest? And that thou mayst more clearly perceive the excellency of this rest, and what a number of benefits are presently incident thereunto, I beseech thee hearken attentively even what Almighty God himself hath promised by his Prophet Esay, to the observers of his law, in a manner with these words, as divers interpreters do expound them. When thou shalt do (saith he) such and such things, which I have commanded thee to do, there shall forthwith appear unto thee the dawning of the clear day (that is, the son of justice) which shall drive away all the darkness of thy errors and miseries, & then shalt thou begin to enjoy true and perfect salvation. Now these are the benefits which almighty God hath promised to his servants. And albeit some of them be for the time to come, yet are some of them to be presently received in this life: as, that new light and shining from heaven; that safety and abundance of all good things; that assured confidence & trust in the almighty God; that divine assistance in all our prayers and petitions made unto him; that peace and tranquillity of conscience; that protection and providence of Almighty God. All these are the gracious gifts and favours which almighty God hath promised to his servaunts in this life. They all are the works of his mercy, effects of his grace, testimonies of his love, and blessings, which he of his fatherly providence extendeth.  
To be short, all these benefits do the godly enjoy both in this present life, and in the life to come: and of all these are the ungodly deprived, both in the one life, and in the other. Whereby thou mayst easily perceive, what difference there is between the one sort and the other, seeing the one is so rich in graces, and the other so poor and needy: For if thou ponder well Gods promised blessings, and consider the state and condition of the good and the wicked, thou shalt find, that the one sort is highly in the favour of Almighty God, and the other deeply in his displeasure: the one be his friends, and the other his enemies: the one be in light, and the other in darkness: the one do enjoy the company of Angels, & the other the filthy pleasures and delights of swine: the one are truly free, and lords over themselves, and the other are become bondslaves unto Satan, and unto their own lusts and appetites. The one are joyful with the witness of a good conscience, and the other (except they be utterly blinded) are continually bitten with the worm of conscience, evermore gnawing on them: the one in tribulation, stand steadfastly in their proper place; and the other, like light chaff, are carried up and down with every blast of wind: the one stand secure and firm with the anchor of hope, and the other are unstable, and evermore yielding unto the assaults of fortune: the prayers of the one are acceptable and liking unto God, and the prayers of the other are abhorred and accursed: the death of the one is quiet, peaceable, and precious in the sight of God, and the death of the other, is unquiet, painful, and troubled with a thousand frights and terrors: To conclude, the one live like children under the protection and defence of Almighty God, and sleep sweetly under the shadow of his pastoral providence; and the other being excluded from this kind of providence, wander abroad as strayed sheep, without their sheep heard and master, lying wide open to all the perils, dangers, & assaults of the world. Seeing then, that a virtuous life is accompanied with all these benefits, what is the cause that should withdraw thee, and persuade thee not to embrace such a precious treasure? what art thou able to allege for excuse of thy great negligence? To say that this is not true, it cannot be admitted, for so much as God's word doth avouch the certainty hereof. To say that these are but small benefits, thou canst not, for so much as they do exceed all that man's heart can desire. To say that thou art an enemy unto thyself, and that thou dost not desire these benefits, cannot be, considering that a man is even naturally a friend to himself, & the will of man hath ever an cie to his own benefit, which is the very object or mark that his desire shooteth at. To say that thou hast no understanding nor taste of these benefits, it will not serve to discharge thine offence, for so much as thou hast the faith and belief thereof, though thou hast not the taste, for the taste is lost through sin, but not the faith: and the faith is a witness more certain, more secure, and better to be trusted, than all other experiences and witnesses in the world.  
Why dost thou not then discredit all other witnesses with this one assured testimony? Why dost thou not rather give credit unto faith, than to thine own opinion and judgement? O that thou wouldst make a resolute determination, to submit thyself into the hands of almighty God, and to put thy whole trust assuredly in him. How soon shouldest thou then see all these prophecies fulfilled in thee: then shouldest thou see the excellency of these divine treasures: then shouldest thou see how stark blind the lovers of this world are, that seek not after this high treasure: then shouldest thou see upon what good ground our Saviour inviteth us to this kind of life saying: Come unto me all ye that travel, and are loaden, and I will refresh you; take my yoke upon you, & you shall find rest for your souls: for my yoke is sweet, & my burden is light. Almighty God is no deceiver, nor false promiser, neither yet is he a great boaster of such things as he promiseth. Why dost thou then shrink back? why dost thou refuse peace and true quietness? why dost thou refuse the gentle offers and sweet callings of thy pastor? how darest thou despise & banish away virtue from thee, which hath such prerogatives and privileges as these Bee; and withal, confirmed & signed even with the hand of Almighty God? The queen of Saba heard far less things than these of Solomon, and yet she traveled from the uttermost parts of the world to try the truth of those things that she had heard. And why dost not thou then (hearing such notable, yea, and so certain news of virtue) adventure to take a little pains to try the truth and sequel thereof? O dear Christian brother, put thy trust in Almighty God and in his word, and commit thyself most boldly without all fear into his arms, and unloose from thy hands those trifling knots that have hitherto deceived thee, and thou shalt find, that the merits of virtue do far excel her fame: and that all which is spoken in praise of her, is nothing in comparison of that which she is indeed.   

¶ That a man ought not to defer his repentance and conversion unto God, from day to day: considering he hath so many debts to discharge, by reason of the offences committed in his sinful life already past.  
NOw then, if on the one side there be so many and so great respects, that do bind us to change our sinful life; and on the other side, we have not any sufficient excuse why we should not make this exchange. How long wilt thou tarry, until thou fully resolve to do it? Turn thine eyes a little, and look back upon thy life past, and consider, that at this present (of what age soever thou be) it is high time, or rather, the time well nigh past to begin to discharge some part of thy old debts. Consider, that thou which art a Christian regenerated in the water of holy Baptism, which dost acknowledge Almighty God for thy father, and the Catholic church for thy mother, whom she hath nourished with the milk of the Gospel, to wit, with the doctrine of the Apostles and Evangelists: consider (I say) that all this notwithstanding, thou hast lived even as loosely and dissolutely, as if thou hadst been a mere Infidel, that had never any knowledge of Almighty God. And if thou do deny this, then tell me what kind of sin is there which thou hast not committed? What tree is there forbidden that thou hast not beholden with thine eyes? What green meadow is there, in which thou hast not (at the least in desire) feasted thy lecherous lust? what thing hath been set before thine eyes, that thou hast not wanton desired? What appetite hast thou left unexecuted, notwithstanding that thou didst believe in almighty God, and that thou wert a Christian? what wouldst thou have done more, if thou hadst not had any faith at all? If thou hadst not looked for any other life? If thou hadst not feared the dreadful day of judgement? What hath all thy former life been, but a web of sins, a sink of vices, a way full of brambles and thorns, and a froward disobedience of God? with whom hast thou hitherto lived, but only with thine appetite, with thy flesh, with thy pride, and with the goods and riches of this transitory world? These have been thy gods, these have been thine idols, whom thou hast served, and whose laws thou hast diligently obeyed. Make thine account with the Almighty God, with his laws, and with his obedience, and peradventure thou shalt find, that thou hast esteemed him no more, than if he had been a god of wood, or stone. For it is certain, that there be many Christians, which believing that there is a God, are induced to sin with such facility, as though they believed, that there were no God at all: and do offend no whit the less, though they believe that there is a God, than they would do, if they believed there were none at all. What greater injury, what greater despite can be done, than so to contemn his divine majesty? Finally, thou believing all such things as Christ's church doth believe, hast notwithstanding so led thy life, as if thou wert persuaded, that the belief of Christians were the greatest fables or lies in the world. And if the multitude of thy sins past, and the facility thou hast used in committing of them, do not make thee afraid, why dost thou not fear at the least the majesty and omnipotency of him, against whom thou hast sinned? Lift up thine eyes, and consider the infinite greatness and omnipotency of the Lord, whom the powers of heaven do adore, before whose majesty the whole compass of the wide world lieth prostrate; in whose presence, all things created, are no more than chaff carried away with the wind. Consider also with thyself how unseemly it is, that such a vile worm as thou art, should have audacity so many times to offend and provoke the wrath of so great a majesty. Consider the wonderful and most terrible severity of his justice, and what horrible punishments he hath used from time to time in the world against sin; and that not only upon particular persons, but also upon cities, nations, kingdoms, and provinces, yea, upon the universal world: And not only in earth, but also in heaven; and not only upon strangers sinners, but even upon his own most innocent son, our sweet Saviour jesus Christ, when he took upon him to satisfy for the debt that we owed. And if this severity was used upon green and innocent wood, and that for the sins of others, what then will he do upon dry and withered wood, and against those that are laden with their own sins? Now, what thing can be thought more unreasonable, than that such a frail▪ wretch as thou art, should be so saucy and malapert as to mock with so mighty a Lord, whose hand is so heavy, that in case he should strike but one stroke upon thee, he would at one blow drive thee down headlong into the deep bottomless pit of hell, without remedy. Consider likewise the great patience of this our merciful Lord, who hath expected thy repentance so long, even from the time that thou didst first offend him: and think, that if after so long patience and tarrying for thee, thou shalt still continue thy lewd and sinful life, abusing thus his mercy and provoking him to further indignation & wrath, he will then bend his bow, and shake his sword, and rain down upon thee even sharp arrows of everlasting wrath and death.  
Consider also the profoundness of his deep judgements, whereof we read and see daily so great wonders. We see how king Solomon himself, after his so great wisdom, and after those three thousand parables and most profound mysteries uttered by him, was forsaken by Almighty God, and suffered to fall down and adore idols. We see how one of those seven first deacons of the primitive church, which were full of the holy ghost, became not only an heretic, but also an arch heretic and a father of heresies. We see daily many stars fall down from heaven unto earth, with miserable falls, and to wallow themselves in the dirt, and to eat the meat of swine, which sat before at Gods own table, and were fed with the very bread of Angels. If then the just and righteous (for some secret pride or negligence, or else for some ingratitude of theirs) be thus justly forsaken of almighty God, after they have bestowed so many years in his service. What mayest thou look for, that hast done in a manner nothing else in all thy life time, but only heaped sins upon sins, and hast thereby offended almighty God most grievously?  
Now, if thou hast lived after this sort, were it not reason that thou shouldest now at the length give over, and cease heaping sin upon sin, and debt upon debt, and begin to pacify the wrath of Almighty God, and to disburden thy sinful soul? Were it not meet, that that time which thou hast hitherto given to the world to thy flesh, and to the devil, should suffice? and that thou shouldest bestow some little time of that which remaineth, to serve him, who hath given thee all that thou hast? Were it not a point of wisdom, after so long time, and so many great injuries, to fear the most terrible justice of Almighty God, who the more patiently he suffereth sinners, the more he doth afterwards punish them with severity and justice? Were it not meet for thee to fear thy long continuance so many years in sin, and in the displeasure of Almighty God, procuring thereby against thee such a mighty adversary as he is, and provoking him of a merciful loving father to become thy severe terrible judge and enemy? Were it not meet to fear, lest that the force of evil custom may in continuance of time be turned into nature; and that thy long vicious usual manner of committing sin, may make of a vice, a necessity; or little less? Why art thou not afraid, least by little and little thou mayest cast thyself down headlong into the deep pit of a reprobate sense, whereinto after that a man is once fallen, he never maketh account of any sin, be it never so great.  
The Patriarch jacob said unto Laban his father in law: These fourteen years have I served thee, and looked to thine affairs; now it is time that I should look to mine own, and begin to attend unto the affairs of mine own household. Wherefore if thou hast likewise bestowed so many years in the service of this world, and of this frail transitory life, were it not good reason, that thou shouldest now begin to make some provision for the salvation of thy soul, and for the everlasting life to come? There is nothing more short, nor more transitory than the life of man; and therefore providing so carefully as thou dost for all such things as be necessary for this life, which is so short, why dost thou not provide likewise somewhat for the life that is to come? which life shall endure for ever and ever.    

❧ The conclusion of all the premises.  
IF now all this be so, I beseech thee even for the bitter passion of our sweet saviour jesus Christ, to remember thyself, and consider that thou art a Christian, and that thou believest assuredly for a most undoubted truth, whatsoever the true faith instructeth thee. This faith telleth thee, that thou hast a judge above that seeth all the steps and motions of thy life: and that certainly there shall a day come, when he will require an account of thee, even for every idle word. This faith teacheth thee, That a man is not altogether at an end when he dieth, but that after this temporal life, there remaineth another everlasting life; and that the souls die not with the bodies, but that whiles the body remaineth in the grave, until the general day of judgement, the soul shall enter into another new country, and into a new world, where it shall have such habitation and company, as the faith & works were which it had in this life. This faith telleth thee also, that both the reward of virtue, and the punishment of vice, is a thing so wonderful, that although the whole world were full of books, and all creatures were writers, yet should they all be wearied, and the world come to an end, before they should end their description, & make a perfect declaration what is comprehended in each one of these points. This faith informeth thee also, that the debts and duties which we owe to almighty God, are so great, that albeit a man had so many lives as there be sands in the sea, yet would they not suffice, if they were all employed in his service. And this faith likewise telleth thee, that virtue is such an excellent treasure, that all the treasures of the world, and all that man's heart can desire, are in no sort comparable unto it.  
Wherefore, if there be so many and so great respects that do invite us unto virtue, how cometh it to pass, that there be so few lovers and followers of the same? If men be moved with gain and commodity, what greater commodity can there be than to attain life everlasting? If they be moved with fear of punishment, what greater punishment can be found, than the most horrible everlasting dreadful torments in the lake of fire and brimstone, to continue even world without end? If that bonds of debts and benefits; what debts are greater than these which we owe unto the almighty God, as well for that he is which he is, as also for that which we have received of him? If the fear of perils do move us; what greater peril can there be than death, the hour thereof being so uncertain, and the account so straight? If thou be moved with peace, liberty, quietness of mind, and with a pleasant life, (which are things that all the world desires) it is certain, that all these are found much better in the life that is governed by virtue and reason, than in that life which is ruled by the affections and passions of the mind, forsomuch as man is a reasonable creature, and no beast. Howbeit, in case thou account all this as not sufficient to move thee thereunto, yet let it suffice thee to consider further, that even Almighty God so abased himself for thy sake, that he descended from heaven unto the earth, and became man, and whereas he created the whole world in six days, he bestowed three and thirty years about thy redemption, yea, and was also contented for the same to lose his life. Almighty God died, that sin should die: and yet for all this do we endeavour, that sin might live in our hearts, notwithstanding, that our Lord purposed to take away the life of sin with his own death. If this matter were to be discussed with reason, surely this already spoken might suffice to prevail with any reasonable creature: for not only in beholding Almighty God upon the cross, but whether soever we do turn our eyes, we shall find, that every thing crieth out to us, and calleth upon us to receive this so excellent a benefit: for there is not a thing created in the world, (if we duly consider it) but doth invite us to the love and service of our Saviour jesus Christ, insomuch, that look how many creatures there be in the world, so many preachers there are, so many books, so many voices, and so many reasons, which do all call us unto almighty God.  
And how is it possible then, that so many callings as these are, so many promises, so many threatenings, and so many provocations, should not suffice to bring us unto him? What might almighty God have done more than he hath done, or promised more greater blessings than he hath promised, or threatened more grievous and horrible torments than he hath threatened, to draw us unto him, and to pluck us away from sin? And yet all this notwithstanding, how cometh it to pass, that there is so great (I will not say arrogancy, but) bewitching of men, that do believe these things to be certainly true, and yet be not afraid to continue all the days of their life in the committing of deadly sins? Yea, to go to bed in deadly sin, and to rise up again in deadly sin, and to imbrue themselves in every kind of loathsome, detestable, and odious sin, even as though all their whole endeavours intended by the practice of sin, to resist all grace and favour in the sight of God? And this is done in such sort, so without fear, so without scruple of mind, so without breaking of one hours sleep, and without the refraining of any one delicate morsel of meat for the same, as if all that they believed, were dreams, and old wives tales, and as if all that the holy Evangelists have written, were mere fiction and fables. But tell me thou that art such a desperate wilful rebel against thy Creator and Redeemer, which by thy detestable life and dissolute conversation, dost evidence thyself to be a firebrand, prepared to burn in those everlasting and revenging horrible fires of hell: What wouldst thou have done more than thou hast done, in case thou hadst been persuaded, that all were mere lies which thou hast believed:?; For although that for fear of incurring the danger of the prince's laws, and the execution of their force upon thee, thou hast somewhat bridled thine appetites; yet doth it not appear, that for any fear of Almighty God, thou hast refrained thy will in any one thing, neither from carnal pleasures, nor from taking revenge of thine enemies, nor from backbiting and slandering thy neighbours, nor yet from fulfilling thine inordinate lusts and desires, in case thine ability served thee thereunto. Oh, what doth the worm of thy conscience say unto thee, whiles thou art in such a fond security and confidence, continuing in such a dissolute and wicked life as thou dost? Where is now become the understanding, judgement, and reason, which thou hast of a man? Why art thou not afraid of so horrible, so certain, and so assured perils and dangers? If there were a dish of meat set before thee, and some man (albeit he were a liar) should say unto thee, refrain to touch and eat thereof, for it is poisoned; durst thou once adventure to stretch out thy hand, to take a taste thereof, though the meat were never so savoury and delicate, and he never so great a liar that should bear thee thus in hand? If then the Prophets, if the Apostles, if the Evangelists, yea, if Almighty God himself do cry out unto thee, and say, Take heed thou miserable man, for death is in that kind of meat, and death doth lie lurking in that gluttonous morsel, which the devil hath set before thee? How darest thou reach for everlasting death with thine own hands, and drink thine own damnation. Where is the applying of thy wits, thy judgement, and the discourse and reason which thou hast of a spiritual man? Where is their light, where is their force? Sith that none of them do bridle thee any whit from thy common usual vices. Oh thou wretched and careless creature, be▪ witched by the common enemy Satan, adjudged to everlasting darkness, both inward and outward, and so dost go from one darkness to the other. Thou art blind to see thine own misery, insensible to understand thine own perdition, and harder than any Adamant, to feel the hammer of God's word. Oh, a thousand times most miserable thou art, worthy to be lamented with none other tears, than with those wherewith thy damnation was lamented, when it was said, Luke 19 Oh, that thou knewest this day the peace, quietness, and treasures, which Almighty God hath offered unto thee, that do now lie hidden from thine eyes. Oh miserable is the day of thy nativity, and much more miserable the day of thy death: forsomuch, as that shall be the beginning of thine everlasting damnation. Oh, how much better had it been for thee, never to have been borne, if thou shalt be damned in the horrible pit of hell for ever, where the torments are perpetually durable. How much better had it been for thee never to have been baptized, nor yet to have received the Christian faith, if through the abusing thereof by thy wicked life, thy damnation shall thereby be the greater? For if the light of reas●n only sufficeth to make the Heathen Philosophers inexcusable, because they knowing God in some degree, did not glorify him nor serve him (as the Apostle s●yth in the first to the Romans;) how much less shall he be excused, that hath received the light of faith, and the water of Baptism, yea, and the holy Sacrament of the body & blood of our Lord and Saviour jesus Christ, hearing daily the doctrine of the Gospel, if he do nothing more than those Pagan Philosophers have done.  
Now, what other thing may we infer of the premises, but briefly to conclude, That there is none other understanding, none other wisdom, none other counsel in the world, but that setting aside all the impediments and cumbersome dangerous ways of this life, we follow that only true and certain way, whereby true peace and everlasting life is obtained. Hereunto are we called by reason, by wisdom, by law, by heaven, by earth, by hell, and by the life, death, justice, and mercy of Almighty God. Hereunto are we also very notably invited by the holy Ghost, speaking by the mouth of Ecclesiasticus in the sixth chapter, in this wise: My son hearken to instruction even from the first years of thy youth, and in thy latter days thou shalt enjoy the sweet fruit of wisdom: Approach unto it, as one that ploweth and soweth, and with patience expect the fruitful increase which it shall yield unto thee. The pains that thou shalt take, shall be but little, and the benefits that thou shalt speedily enjoy, shall be great. My son hearken to my words, and neglect not this my counsel which I shall give thee, put thy feet willingly into her fetters, and thy neck into ●er chains: bow down thy shoulders, and carry her upon thee, and be not displeased with her bonds: approach near unto her with all thy heart, and follow her ways with all thy strength, seek for her with all thy diligence, and she will make herself known unto thee, and after that thou hast found her, never forsake her: for by her shalt thou find rest in thy latter days, and that which before did seem so painful unto thee, will afterwards become very pleasant. Her fetters shall be a defence or thy strength, and a foundation of virtue, and her chain shall be a rob of glory: for in her is the beauty of life, and her bonds are the bonds of health. Hitherto Ecclesiasticus. Whereby thou mayest understand in some degree, how great the beauty, the delights, the liberty, and riches of true wisdom are, which is virtue itself, and the knowledge of Almighty God, whereof we do entreat. But if all this be insufficient to mollify our stony hearts, lift up thine eyes, and fix thy thoughts constantly to behold our omnipotent God in his mercy and love towards sinners upon his dying cross, where he made full satisfaction for thy sins. There shalt thou behold him in this form: his feet nailed fast, looking for thee, his arms spread abroad to receive thee, and his head bowing down, to give thee, as to another prodigal son, new kisses of peace and atonement. From thence he calleth thee (if thou wouldst hear) with so many callings and cries as there be wounds in his whole body. Hearken thou therefore unto these voices, and consider well with thy self, that if his prayer be not heard that hearkeneth not unto the cries of the poor, how much less shall he be heard, that maketh himself deaf to such cries as these, being the most merciful cry of our loving saviour, and intended for our soul's salvation. Who is he that hath not cause to resolve himself wholly into tears to weep and bewail his manifold offences? Who is he that can lament, and will not lament at this? Unless he be such a one as seeth not, nor careth not what great shipwreck, waist, and havoc he maketh of all the riches and treasures of his soul.  
FINIS.