THE GLASSE OF MANS FOLLY AND MEANES TO AMENDMENT for the health and wealth of soule and body The second Edition This Glasse of Mans folly is that we may know The cause of the cruelty which dayly doth flow Such powling such pilfring such gryping for gaine And great greedy gathering as purchase our paine Such Whores and such Theeues Bankrouts and Beggers Quarrellers Fighters and mercilesse Murtherers Such wrangling for wealth and care for to get Such losse of soule health as canker shall fret Such euill and such enuy heart-hatred and strife Such seruing of Sathan betweene Man and Wife In this Booke is shewed diabolus deuises And also reproued his subtill enterprises Therefore gentle Reader deale thou not so rashly To reproue with reproching the thing that mislikes thee The Learned allowes this which vertue imbrace For none but ill actions it seekes to deface And if it doe touch thee turne prating to praying Least Zelotipus Deus correct thy gaine-saying LONDON Printed by T. C. for I. H. 1615. TO LOVERS OF VERtue and Haters of vice bee Grace and Peace BLessed deerely bought by Iesus this booke doth disprooue that most doe loue and is liable to the leaude It is like that such as loue theyr sinnes heerein reprooued will mislike it mee for reproouing for strikers at vices are strooke with calumnies Therefore to Gods 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 Gods word is the warrant If any obiect there be many good books extant It is requisite for people be many sinnes do multiplie Grudge at no good bookes grieue for sinne Wee may admire and lament for those of ridiculous Ribauldrie which derogates Gods glorie The Inuenter Printer Seller and Buyer must remember they are meanes to winne the diuell darlings It is odious how by many they are perused and iterated but the good refused It doth divulgate that sathan win and winew vs that the tares his Adherents spring thicker then the good Corne. It is grieuous to thinke how wee grieue our good God Impietie is so spred that there was neuer more neede of reproofe The best Bookes please not the proude Momus maligneth Herein is expressed comfort for the contrite seuerity for the obstinate whose stonie hearts deserues hammers for them sharpe speech is requisite Valete Combibo counselleth not to be counselled and would the Author alter WHy trouble you my merry minde I cannot loue nor like yee Vnto my corps you are vnkinde So much to moue and minde mee It is your losse it gets no gaine Your Pen your profite hinder For to refraine from pot is paine My ioy is carnall pleasure My Mates and I will looke awry With frowning face wee view yee Boore Bibax back-bites bitterly Superbia doe iniure thee Capillatus hee will worke thee hate If you make bookes to braide vs Wee are at ease com be our mate In pleasures great not grieuous Astutia will thee despise Aleator casteth in his lot Salax against thee doth deuise Refuse thy Pen let 's fill the pot Constancie consented to Feare not the face of Fancie fine No leaud life nor loue lust Seeke thou the safetie of their soules In God put thou thy trust Thy Booke good people well doth like Send forth therefore this Doue To bring with ioy in Arke aright By meanes of God his loue Pray thou to God this worke to blesse That it may hale to Heauen GOD glorious is all praise to him Good people say Amen Optime Deus esto nobiscum nunc in auum THE GLASSE OF MANS FOLLIE ALthough little considered of some yet are they not ignorant of this that we shuld liue according to Gods will reuealed in his word be carefull to win each other dooing our industry to shew the things he hath commaunded detesting and reproouing that hee hath forbidden And amitie doth animate vs to illustrate Gods glorie in all our actions which is the finall cause of mans Creation therefore mentioned in this praeludium Such follow not their phātasies as our aduersaries of the truth doe Psalm 97.7 for ietting Iesuits and bloody Papists call stocks and stones Laye-mens bookes yet God Omniscient doth convince it Confounded be all they that serue grauen Images that boast themselues of Idolles Esay 42.8 I am the Lord that is my Name and my glorie will I not giue to any other neither my praise to grauen Images Saint Dauid teacheth vs the true way that directed him right Ps 119.105 Thy Word is a lampe vnto my feete and a light vnto my path In which as in a myrrour if wée search with true prayer we shall sée light more fulgent then the bright Sun beames to shewe vs the way to walke to Gods glorie From which Canonicall rule Sathan makes an aberacion Therefore in hate to him and loue to man here is reprooued Not vsing the Victuling-house for necessitie but the common and accustomed sinne of Drunkennesse that daily increaseth From which except with spéede wée refraine wée procure Gods high displeasure to be powred euer vpon vs. The Apost S. Paul indued with a heauenly spirit foreknowing future things with praemunition giueth a caueat 2. Timoth 3. This know also that in the last dayes perillous times will come for men shall be louers of theyr owne selues which is to be vnderstood of the inordinate loue of theyr bodies for while we liue so wée are enemyes to our soules which are our selues Corpora nostra non sunt nos Our bodyes are not vs Rom 8.12 To the which wée are debters but not to liue after the flesh Yet till wée the bellie and fainte the soule delighting so in liquor that thereto we lust Belly-gods abuse theyr bellyes they can carouse at all times thyrstie or not asmuch in one day as might serue some men ten So impudent and shamelesse that they rather boast thereof then bée ashamed Bibax addicted to Bibaculus in Cliant to Bacchus frequenting Bachanal till he be Bacchatus The deceyuer inticeth to excesse to torment vs. Some seldome cease but are exorbitant frō goodnes flexible to follie pliant to impietie with delectation in such dooings Theyr odious actions shewes affections are not fixed on God to loue him and with feare to offend him except a seruile feare as Sathan hath it is to be feared some want it For though some doo boast they are saued by Christ they denie him in theyr déedes The fruits bewrayes the heart to be false Psalm 14. The foole hath said in his heart there is no God their déedes say so doo they The sucking sinne is as common as the Cartway which is to be deplored and daylie reprooued Much festinacion not to be fasting to fatting turning pot after potfull into wide weasands and bias bellies making them gutters of gulpers and swiltubs for swyne Vnsatiable in receiuing
for the poore which not to regard is a defect of charitie no effect of faith but of infidelitie The sinne of Sodome was Pride fulnesse of bread Eze. 16. abundance of idlenesse neglect of the needy which sinnes abounde Christ saith Luke 6.25 Woe vnto you that are full for yee shall hunger Woe vnto you that laugh now for yee shall mourne and weepe One saith Foelicitas moderatio diuiduum contubernium habent Prosperitie and moderation dwell in two houses It is dainty to finde them dwelling together Saint Iames 5. threatneth the wicked rich men Goe to now ye rich men weepe and howle for your miseries that shall come vpon you vers 5. Yee haue liued in pleasure on the earth and beene wanton yee haue nourished your hearts as in a day of slaughter If such could consider of this and that thousands mourne for meate and drinke which they haue too much of their pleasure would bee pitty their wantonnesse weeping their feasting fasting which surfeting preuents for it is rare for such as pamper their paunches to ouercome euill affections Therefore I pray you vse this preparatiue And the peace of God be with vs Amen Halelu-iah ¶ A Letter to the Licentious GRace and peace be with vs. I pray you consider why impietie is reprooued The finall cause is that God may bee glorified for the sonne that loues his father grieues to see him dishonoured The materiall cause is the commaundement from God the efficient in this manner formall Leuiticus 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke thy neighbour and not suffer sinne vpon him Heb. 3.13 Exhort one another dayly 1. Pet. 4. As euery man hath receiued the gift euen so minister the same one to another A good conscience procures it and amitie bindes it Iam. 5.20 Let him know that he which conuerteth the sinner from the error of his way shall saue a soule from death and shall hide a multitude of sinnes Wee ought to succour each other Commiseration is a pulsiue cause which mooueth Gods children They grieue to sée a Beare teare a childe much more to sée Sathan deuoure soules If we sée a house ready to fall on a man and not aduertise him we are guilty of his death so if we sée one séeke the detriment of his soule and not admonish him we are culpable Thinke on this Masters of families Victualers Keepers of Tauerns and all others godly zeale exciteth vs Mat. 7.12 and God commandeth vs to doe as we would be done vnto And good people doe desire to bee taught the bad like the Diuell drawes others to euill and boast they shall to heauen but will not tread the strict path Oh it is vnpleasant but being profitable let vs with lenitie admonish each other and desire to be admonished A blessing is promised They that turne many to righteousnes shall shine as the starres for euer and euer Dan. 12.3 He meaneth faithfull Ministers and others of the faithfull the which hope of felicitie doe quicken to vinification They indeauour to doe good and are grieued that the greedy Diuell gets many into his net It is furnished with leawd delights alluring baytes and sugred sinnes If a Calumnor take his part to confront my labour I wish him first to consider Satan doth cousen him to hale him to hell I doe counsell him and haste him to heauen Eschew the Diuels net full of false bayts PArtialitie for the carelesse Officer superfluous speach for Buyers and Sellers euill excuse for Swearers and Lyers false hope to escape for the Théefe and Filcher false hope of gaine for the Dicer and Gamster néedlesse breake for the base Bankrout calliditie for the Cousener which for fauour will lye and say he is a kinne to good men Infidelitie for the Atheist bragge boldnesse for the Blasphemer wilfulnes for the Wayward enuy for the Ambitions reuenge for Quarrellers Murther for the Wrathfull Lone of loathsome lust for Drunkards Gluttons and filthy Fornicators Inordinate loue of the carcasse for the proud and painted Gryping gaine for Vsurers and greedy Extortioners Worldly affection for the couetous Cruelty for the vnmercifull Desperation and destruction for the faithlesse Disdaine of Gods word for negligent hearers No regard of God for riotous Roysters Dissimulation for Iudas-like hypocrites Vaine-glory for pickthankly world-pleasers Deceipt for seducers Carnall pleasures for prophane liuers Hate of truth for Sectaries Desire to get for the Empericke which by vnskilfulnes causeth death or long sicknesse Enticings to all euil hastinge from heauen halings to hell Many looke like Lucifer to quarrell with the quiot but cowards to resist Sathan he conquers them snarls them in his snares to torment them euer To preuent it repent pray for a cleare heart and a right spirit rest not till you haue it abandon the déedes of the flesh imbrace the fruits of the spirit Gal. 5. They that are Christs haue crucified the flesh with the affections and lusts With faith and amendment apprehend Christs merits then God will behold thee in him thou shalt haue fauour with our heauenly Father Consider my Letter and the Lord assist vs. Abhorre Sathans snares Iam. 4. Resist the Diuell and hee will flye from you draw nigh to God and he will draw nigh to you With a Memento Imbrace amendment haue it in sempiternam rei memoriam Sic fiat Rocede à malo fac bonum ¶ Reproofe of Whoredome a collaterall consort to excesse attendant to the same Sublata causa tollitur effectus Take away the cause and the effect falleth QVaffing is so accustomable that Whoredome commonly is the sequel so monsterous as to auoyd long period I will not expresse Much youth betimes frequent Fornication the which coition is execrable 1. Cor. 6.9 A reproofe of Fornication No Fornicator shall inherit the kingdome of heauen vers 18. Flee fornication euery sinne that a man doth is without the body but he that committeth fornication sinneth against his owne body He defileth his owne soule and body and also the party with whom he is so filthy Thinkest thou to make amends with mariege repent remember the dreadfull sentence Reuel 22. Such shall be shut out from heauen Eph. 5.3 Fornication and vncleanenesse must not bee once named 1. Thess 4. For this is the will of God euen your sanctification that ye should abstaine from fornication It is so heynous and God doth so abhorre it 1. Cor. 10.8 that there fell in one day three and twenty thousand Consider this ye shameles fornicators with dogs and bitches qualities your sins cry for vengeance Gen. 19.13 as the sinnes of Sodome 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 heauen repent lest ye sigh in hell Young men maydens if sinners intice you consent not take example of chaste Ioseph An example for
a womās garmēt This seemes a small matter so did it to Eue to taste forbidden fruit Oh foolish flesh it followes for all that doe so are abhomination vnto the Lord thy God It seemes some care not to be abhorred of God they will be as fine as D. in their Dubblets liker men then women wanton apparell is forbidden vers 11. Thou shalt not weare a garment of diuers sorts as of Wollen and Linnen together but where the lusts of the flesh are delighted God is not regarded for some at Font for fashion vowe to him that they forsake the Deuill and all his workes the vaine pompe and glory of the world tha carnall desires of the flesh and that they will not follow nor be led by them yet painted for a Play ruft like a royster Some that haue hayre of their owne are not content with the colour God gaue it but weare hayre none of their owne Others launch out their hayre dyed a Trim-tawny then must be muske to preuent the sent so perseuering in wanton behauiour they breake their fidelitie and couenant made with God promise in Baptisme is forgotten Oh be not hypocrites but Christians in déede promises to men must be perfomed Psal 15. much more vowes made to God Forsake your vanities follow righteousnesse Psal 76.11 Deu. 23.21 lest yee feele your folly Esa 3. The Lord saith because the daughters of Zion are hautie and walke with stretched forth neckes and wanton eyes walking and mincing as they goe and making a tinkling with their feet he would take away their brauerie and giue them in stéed of well set hayre baldnesse which came to passe with much miserie You with great Ruffes and stretched neckes leaue it when pride is at the highest it is neerest the fall 2 Kings 9. Iezabel painted her face and attired her head but presently trodden vnder feet and torne with Dogges yet painting and making the face shine like a shoing-horne is common Qui se pingunt in hoc seculo aliter quam creauit Deus Cyprian metuant ne cum dies resurrectionis venerit artifex creaturam suam non recognoscat Those which paint or colour themselues in this world otherwise then God hath made them let them feare lest when the day of Iudgement commeth the Lord will not know them for his creatures Some will haue their beauty decored it is to be feared their soules are deformed And as their soules are alienated and estranged so their bodies are metamorphosed and changed from the fashion God framed them Exornation hath no order Many make themselues gasing-stockes till they proue poore and are kept on the Parish Prou. 7. She that inticed the young man was clothed in harlots attire whereby we gather by the holy Ghost that intincing attyre is whorish Tit. 2. Temperance is an adiunct to Christians if Adam and Eue had continued in their first estate garments had beene néedlesse and shall we extoll our selues in that which our perfidious act procured Will a Théefe gild the rope his théeuish act hath purchased If a Sempronian say The rope bereft the life but apparell preserues the same I say costly array which is by Gods word forbidden is a meanes to kill Body and Soule Prou. 3.5 Leane not vnto thine owne vnderstanding the least sinne deserues damnation yet we forsake heauenly directions and follow fleshly affections Suus cuiusque crepitus sibi bene olet euery one thinketh his owne wayes best O be not wey-ward but warned for the holy Ghost speakes not in vaine God made Adam and Eue coates of skinnes Gen. 3.21 and cloathed them yet they had the superioritie of the whole Earth Therefore this prepared apparell for them should be as a glasse to vs to sée and flye from Folly and a Pedagogie to teach vs to vse it for necessitie not for sensualitie But how agrée the comely coates of these wealthy Gouernours with the superfluous fashions of Wat Waste-all and fooleries of Minion Marre-all which goe past their abilitie shamelesse and gracelesse with all their wealth in vanities to be viewed And how agreeth fancy fine nobles with iagges welts gardes gay tufts great Rufs confused sets supporters bushes to make their bodies straight and want of Gods word to rule their soules right their corked héeles set vp so hie that some doe tread awry They despise and didiget at those that weare small Bands and plaine decent apparell which are worne for foure causes First to be obedient to God and agreeable to his word Secondly for a helpe to pull downe our pride Thirdly to win others Fourthly they maintaine it with trueth and honestie Boe ashamed you and yours that consume all by your excesse Pride is combined with witlesse fashions Some men are like monsters with Ruffes farre excéeding former Ruffins Boyes haue shalt haired heads some bigger a curious cut lockes for pediculus long of each side stigmaticall like He that subiected his body saith Doth not euen Nature it selfe teach you that if a man haue long hayre it is a shame vnto him 1 Cor. 11. Nitimur in vetitum semper cupimusque negata We desire things forbid and couet things denyed vs. Spanish pompe and Spaniards pride hath long lockes as if they were ashamed of their eares with Shirts hanging out at knees disguised from top to toe as if they went to the pit infernall A mans attire and excessiue laughter and gate Ecclus. 19.30 shew what he is Ambr. 1. Officior Est in ipso motu gestu incessu tenenda verecundia habitus enim animi in corporis statu cognoscitur Externall actions bewraye internall affections some excéed in varietie as though they might spend much a yere by Land yet nothing Men of Nobilitie Gentilitie and Yeomen of habilitie goe decent and plaine when farre inferiours are shin-trim and garded with others goods got by guile O earth be humble Gen. 2.7 thou wert made of that beasts tread vpon Gen. 3.14 and of that Serpents eate on Our first Parents were Gods Vicegerents and God could as easily haue cloathed them in gorgeous apparrell as in plaine coates of skinnes Then minde it it was to mooue vs to mediocritie Those garmenes speake to vs that GOD allowes vs cloths to couer our nakednes but not to abuse them in excesse Christ nor his Apostles gaue no such examples Christs garment was without seame Math. 3. Iohn had his rayment of Camels hayre and a leathern pelt about his loynes Gods children haue beene content to weare sheepes skinnes and Goates skinnes Heb. 11.37 Garments according to euery mans calling plaine and comely are commendable we may vse them but not abuse them It is lawfull to eate drinke and weare apparell but excesse of eyther incurres Gods displeasure Hauing food and raiment Tim. 6. let vs therewith be content It is more then God owes vs and wee proud beggars deserue nothing but damnation Content must be when wee haue but food and rayment if riches wee must not consume
which turnes still to the lesse Then the youth entreth into a Shoppe booke the day come money hee hath none his Land is accepted friendly he is excited hee makes a sale and sets vp that buyer the money soone spent he sets vp a wispe and is drudge to swearers and drunkards If that serues not then begging théening and killing venturing soule and body for money but tyed at Tiborne take example The cry of the carelesse Our wofull Parents loued our bodies but hated our soules woe to the time of that libertie Yet some will not be warned they are remisse in that dutie and bring their children to misery O securitant thou art the cause of thy childes destruction if not damnation and thy childe the meanes of thine Hadst thou béene carefull his precious time had not béene spent in play whereof came idle speaking strife swearing pouerty théeuing hanging preiudiciall effects of dicing and carding Some say My sonne is no Dicer nor Carder but thou permitst him to a proparatiue by such like play All euill is so prompt to spring from our corrupt natures that euill learned in youth is hard to bee remooued if good it is like to bee setled Therefore rightly are children compared to Vessels which commonly kéepe the taste of the first liquor Yet many will not be counselled but giue euill example to their household Tully toucheth them Plus nocent exemplo quam peccato They hurt more by the example then by the thing it selfe The actions of House-kéepers doe animate the household Eph. 5.16 Men must redéeme the time Vertue must bee annexed to faith Let vs vse holy conuersation and godlinesse Pet. 1. Passe the time of your soiourning heere in feare To preuent youths vicinitie to vice in stead of dice and carding reade good bookes pray and prayse God Euery minute requires the aduancement of Gods glory and good of each other Vnprofitable actions become not Christians they are no motiues to mooue men to praise GOD. Carelesse Libertines must leaue them they are no good works of the Gospell nor the light Christ gaue charge should shine among men but meanes to haue God blasphemed and the Diuell serued They are no holy actions no fruits of the Spirit rather wantonnesse whereof ensueth contentions and fruits of the flesh A good trée brings foorth good fruit Mathew 7. The fruitlesse combers the ground Mat. 21.19 like the wilde Figge trée that Christ withered Forasmuch as the effects of carding and dicing are euill and the exercise thereof may bee left without damage to any it is sufficient to prooue they ought not to bee vsed To reprooue many things in briefe 1. The. 5.22 Abstaine from all appearance of euill that is from things that haue a shew of euill much more from things meanes of euill The effects shew that dicing and carding causeth euill Not to mée nor by mée saith one Oh thou spendest the time that might be spent better and shewest an euill example farre from grauitie and integritie Whatsoeuer are appearance of euill ought to bee omitted but dicing and carding are appearance of euill ergo they ought to bee omitted The assumption is prooued by the euill effects besides the offence giuen to the godly Mathew 18. Christ pronounceth woe to Offenders 1. Cor. 8 13. Some néedfull things are to be omitted to auoyd offence much more néedlesse Whatsoeuer is vnprofitable and may bee omitted without damage ought not to bee vsed but carding and dicing are vprofitable and may bee omitted without damage ergo they ought not to be vsed Dicing and carding which consisteth méerely vpon blinde hazard lot and chance are to be reiected Dicing consists in lot-casting being a religious ordinance for serious matters to determine doubtfulnesse Lotte was cast for Mathias Acts 1. God is the disposer of the Lot Pro. 16.33 Oh it is base to bée vsed in boyes play Publius Quanto alcator in arte melior est tanto nequior est How much the Dicer is cunning in his Arte so much the worse hee is S. Amb. lib. 1. De offic chap. 23. Playes pastimes are swéete when they are repugnant to the rules of christianitie Ciprian Play at Cards is an inuention of Satan which he found out that he might the easier bring in Idolatry for the coat cards which are vsed were sometime the Images of Idols and false gods Iustinian the Emperour abhorred Dice play by his Authenicall Lawes suppressed it Magistrates forbid it Preachers reprooue it for the word of God doeth menace it the Fathers reiect it and the Pagans detest it Gen. 1.27 Man was inuested in Gods likenesse we should imitate Gods properties hee wrought that could make all things at a thought Gen. 2.15 and so appoynted vs. And the Lord God tooke the man and put him into the Garden of Eden to dresse it and to keepe it If man in his inocencie ought to worke much more now being polluted Gen. 3.19 In the sweate of thy face shalt thou eate bread till thou returne vnto the ground Some will not worke in Winter and therfore begge in Summer It is written 2. Thess 3. That if any would not worke neyther should they eate If thou be wealthy and wilt not worke Adam was wealthier and hée wrought Walke thou in the Fields behold Gods benefits and prayse him Walke in thy house pray read and meditate for dicing and carding is vnwholsome bréedes Gout and Dropsie They bee called honest recreations yet Sathans inuentions The prophane are cald Good fellowes so haue béene Diuels Gods word doth direct vs to passe the short time of our pilgrimage Iames 5.13 Is any among you afflicted let him pray Is any merry let him sing Psalmes But prayer seemes vnpleasant and Psalmes too much solemnity Hymnes and spirituall songs some haue no skill in when bawdy catches delight them Mat. 12. Idle words for which men shall giue an account of at the day of Iudgement séeme swéete Idle words are Vanae inutiles nugae in quibus plerique vitam terunt Vaine and vnprofitable tryfles in which many waste their life Idlenesse is the cause of idle words Otium puluinar est Satanae Idlenesse is a Feather-bed of the Diuell Idle words are with idle actions You turne the Dye thinke how you turne to folly Thou doest cast thy Card thinke how you cast away time Thou bidst thy Bowl rub thinke thou shalt be rotten Refrayne from vanitie and also crueltie sée no blinde things fight nor blinde Beares whipt Mat. 5. Blessed are the mercifull Pro. 12. A righteous man regardeth the life of his beast Let good motiues bee a meanes to preuent such pastimes as are meanes to preuent repentance Christ saith Watch and pray Mat. 26.41 The world saith Watch and play The holy Ghost bids vs Heb. 12. Follow peace with all men and holinesse without which no man shall see the Lord. But common Gamesters are commonly wranglers and séeme voyd of peace and holinesse O