world Have men their right sences doe they understand what these words import or are they peradventure perswaded that these are onely the fables of Poets or doe they thinke that this appertaineth not to them or else that it was onely ment for others None of all this can they say for so much as our faith assureth us most certainely herein And our Saviour Christ himselfe who is everlasting truth crieth out in his Gospell saying Heaven and earth shall faile but my word shall not faile Of this misery there followeth another as great as it which is that the paines are alwaies continuing in one like degree without any manner of intermission or decreasing All manner of things that are under the cope of heaven doe move and turn round about with the same heaven and doe 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 kingdomes are evermore in continuall motion There is no feaver so fervent that doth not decline neither griefe 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 worne away with time and as the common saying is Nothing is sooner dried up than teares Onely that paine â—n hell is alwaies greene onely that feaver never decreaseth onely that extremity of heat knoweth not what is either evening or morning In the time of Noahs flood Almighty God â—ained forty daies and forty â—ights continually without â—easing upon the earth and this â—â—fficed to drowne the whole world But in that place of torment in hell there shall raine everlasting vengeance and darts â—f furie upon that cursed land without ever ceasing so much as â—e onely minute or moment â—ow what torment can bee â—eater and more to be abhorâ—d than continually to suffer â—â—r one like manner without any kinde of alteration or change Though a meat bee 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 Desart and yet because they did eat continually thereof iâ— made them to loath it yea and provoked them to vomit it up againe The way that is all plaine they say wearieth more than any other because alwaies the variety yea even in punishment is a kinde of comfort Tell me then if things that be pleasant and savoury when theâ— be alwaies after one manner are an occasion of loathsomenesse and paine what kinde of loathsomenesse will that bee which shall be caused by those most horrible paines and torments in hell which doe continue everlastingly after one like sort What will the damned and cursed creatures think when they shall there see themselves so utterly obhorred and forsaken of Almighty God that he will not so much as with the remission of any one sinne mitigate somwhat 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 blaspheme his holy name Unto all these paines there is also added the paine of that everlasting consumer to wit the worme of conscience whereof the holy Scripture maketh so oftentimes mention saying Their worme shall never die and their fire shall never bee quenched This worme is a furious raging despight and bitter repentance without any fruit which the wicked shall alwaies 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 himselfe thus to be tormented and vexed on every side and doth call to minde how many dayes and yeeres he hath spent idely in vanities pastimes and pleasures and how oftentimes he was advertised of this perill and how little regard he tooke thereof What shall he thinke What anguish and sorrow shall there be in his heart Hast thou not read in the Gospell that there shall be weeping and wailing and gnashing of teeth The famine of Aegypt endur'd onely seven yeares but that in hell shall endure everlastingly In Aegypt they found a remedy though with great difficulty and charge out for this there shall never aâ—y remedy bee found Theirs was redeemed with money and cattell but this can never be redeemed with any manner of exchange This punishment cannot bee pardoned this paine cannot be exchanged this sentence cannot be revoked Oh if thou knewest and wouldest consider how every one condemned to hell shall there remaine tormenting and renting himselfe weeping and wailing and saying O miserable and unfortunate wretch that I am what times and opportunities have I suffered to passe in vaine A time there was when with one cup of cold water I might have purchased to my selfe a crowne of glory and when also with such necessary workes of mercy in relieving the poore I might have gained life everlasting Wherefore did I not looke before me How was I blinded with things present How did J let passe the fruitfull yeares of abundance and did not enrich my selfe If J had beene brought up amongst Infidels and Pagans and had beleeved that there had beene nothing else but only to be borne and to die then might I have had some kinde 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 and was my selfe one of them professed and held it for an article of my beleefe that the houre 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 continuall preaching and teaching of Gods Embassadours whose advertisements many following made preparation in time and laboured earnestly for the provision of good workes forasmuch I say as I made light of all these examples and perswaded my selfe very fondly that Heaven was prepared for me though I tooke no paines for it at all what deserve I that have thus led my life O ye infernall furies come and rent me in peeces and devoure these my bowels for so have I justly deserved I have deserved eternall famishment seeing I would not provide for my selfe while I had time I deserve not to reape because I have not sowne 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 poore made request unto me I refused to releeve them I have deserved to sigh and lament so long as God shall be God I have deserved that this worme of conscience shall gnaw â—ine entrails for ever and ever by representing unto mee
whole yeare at their gate they must be menders of that which God makes makers of that which God marres turning themselves like the Camelion into all shapes though never so grisly and ougly and being never well till they be most ill never as they conceit in fashion till indeede they be out of all fashion If this be not a vanity of vanities who can tell what is vanity Every man is an eye-witnesse of this vanity the more is the pittie that it should bee so common your Lady the Merchants wife the trades mans wife nay all of all sorts are a degree above their estate Your Gallant is no man unlesse his haire bee of the womans fashion dangling and waving over his shoulders your woman no body except contrary to the modesty of her sexe shee be halfe at least of the mans fashion shee jets she cuts shee rides she sweares she games she smoakes shee drinkes and what not that is evill Shee is in the universall portraiture of her behaviour as well as in her accoutrements more then halfe a man the man on the other side no lesse womanish We may well admire and exclaime with the Poet O tempora O mores O the times O the manners of these times O quantum est in rebus mane O how great a nothing is there in all things What a vanity of vanity hath overspread the age we live in Were our forefathers now alive to be spectators of this vanity it would strike them into amazement In their dayes the Pike the Speare the Sword the Bowe the Arrow Musket and Caliever with the warlike Horse were the object of exercise and recreation Now the Pot the Pipe Dice and Cards and such like vanities indeed worse then the quintessence of the extreamest vanity We are now all for ease wee must lye soft fare deliciously goe sumptuously drinke Wine in bowles carowse healths till health bee quite drunke away nay we must kneele to our drinke when we will not kneele to him that gave us our drinke we doe homage to that which takes away the use of our legges nay of our braines our hearts wits sence reason when we refuse homage to him that gave us all these O vaine man that dost thus forget thy God and abuse thy selfe why dost thou thus suffer thy selfe to be swallowed up in the gulfe of vanity which hath no bottome but misery Why sufferest thou the Divell thus to take thee on the hip that he may cast thee downe into the Abisse of hell Art thou so bewitched with that which will have an end a sudden end a wretched end Thy honey will prove Gall in the end and thy Wine Vinegar In these faire roses of vanity the Divell hides his pins that shall pricke thee when thou lookest to be refreshed with their sweet smels These vanities we purchase at no easie rate it is with the procurement of punishment and losse of happinesse As the bird that accepts of the Fowlers meat buyes it full dearely with the losse of her owne life so when we accept these vanities from the Divell it is with the losse of better things in price above the whole world In these contracts with Satan we make Esau's penniworth sell Heaven for a messe of pottage Glaucus exchange Gold for Copper Now thou art pompering thy corruptible flesh but let pale death step in and clap thee on the shoulder wher 's thy mirth wher 's thy felicity thy voluptuous vanity doth presently expire There is a banquet set before thee in which are all varieties of delicacies but alas every one poysoned darest thou touch or taste any one of them by sin thou poysonest all those outward blessings of God which in themselves are wholesome and good and wilt thou ingurgitate that which is poyson to thy soule Tell me when all is done two or three hundred yeares hence what thou wilt be the better for all thy dainties more then the poore man that never tasted them Nay how much better in the day of triall and at the houre of death Then all thy pride pompe and pleasure shall be turned into squaled deformity irrecoverable calamity then vanity shewes it selfe in the proper colours then death and knell and hell doe all conspire to aggravate thy sorrow yea then hell begins to come to thee before thou come to it thy eyes sleepe not thy senses rest not thy perplexed heart burnes within thee thy wounded conscience bleeds within thee thou seest nothing but terror thou feelest nothing but horror thou thinkest thy selfe to be haunted with sprights ghosts and hellish furies stinging thee with Adders pursuing thee with Torches and fire-brand That saying of the Heathen man is then if not before verified Suae quemque exagitant furiae every man is tormented with his owne fury which is his conscience Besides thy wife children or other friends to the exasperating of thy griefe doe stand about thee weeping as loath to part from thee whereas thy sinnes follow thee and will follow thee doe what thou canst hell gapes before thee with a wide mouth as ready to devoure thee destruction on both sides attends thee backe thou canst not goe for a dead corps followes thee so neere that thou canst not part from it it is tied unto thee with an indissolveable knot besides conscience followes thee and cries out against thee and will not leave thee continually it presents thee with the dreadfull spectacle of thy dolefull and wofull sinnes If this were now seriously considered how would it make thy heart to ake with grieving thy eyes to swell with weeping thy hands to bee alwaies lifted up thy knees ever bended How wouldest thou strive to subdue thy flesh to the spirit sensuality to reason reason to faith and faith to the service of God But thou dost not now consider this that thy sinne is so fast linkt to thy conscience that at the last albeit not before it will pull and hale thee and rack and prick thy conscience which wil accuse convict condemne thee all thy vanities all thy iniquities will then pursue thee like so many furious ghosts Then ex ore tuo out of thy own mouth shalt thou be judged thou evill servant thy owne mouth shall confesse that thou hast followed nothing but vanity What a vanity was it for me to make earth my heaven and so to admire and even adore this earth that it is a hell to forsake it What a wofull bargaine have I made to sell my soule for vanity I was borne in vanity I have lived in vanity and it is my feare that I shall dye in vanity Oh how griefe followeth griefe my heart is terrified my thoughts hurried my conscience tortured I fry in anguish I freeze in paine I stand agast and know not which way to turne me my friends must forsake me my foes wil deride me my earthly joyes and comforts I should call them vanities have betraid me Indeed my friends may goe with me to the grave
Almighty God for the waies of the world sith there is so great difference betweene the one and the other not onely in the end of the way but also in all the steps of the same What madnesse can be greater than to choose one torment to gaine another by rather than with one rest to gaine another rest And that thou maist more clearely 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 himselfe hath promised by his Prophet Esay to the observers of his law in a manner with these words as divers interpreters doe expound them When thou shalt doe saith hee such and such things which I have commanded thee to doe there shall forthwith appeare unto thee the dawning of the cleare day that is the sonne of justice which shall drive away all the darkenesse of thy errours and miseries and 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 bee 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 and trust in the Almighty God that divine assistance in all our Prayers and Petitions made unto him that peace and tranquility of conscience that protection and providence of Almighty God All these are the gracious gifts and favours which Almighty God hath promised to his servants 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 doe the godly injoy 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 maist easily perceive what difference there is betweene the one sort and the other seeing the one is so rich in graces and the other so poore 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 deepely in his displeasure the one be his friends and the other his enemies the one be in light and the other in darkenesse the one doe enjoy the company of Angels and the other the filthy pleasures and delights of Swine the one are truely free and Lords over themselves and the other are become bond-slaves unto Satan and unto their owne lusts and appetites The one are joyfull with the witnesse of a good conscience and the other except they bee utterly blinded are continually bitten with the worme of conscience evermore gnawing on them the one in tribulation stand stedfastly in their proper place and the other like light chaffe are carried up and downe with every blast of winde the one stand secure and firme with the anker of hope and the other are unstable and evermore yeelding 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 painefull and troubled with a thousand frights and terrours To conclude the one live like children under the protection and defence of Almighty God and sleepe sweetly under the shaddow of his pastorall providence and the other being excluded from this kinde of providence wander abroad as straied sheepe without their shepheard and Master lying wide open to all the perills dangers and assaults of the world Seeing then that a vertuous life is accompanied with all these benefits what is the cause that should withdraw thee and perswade thee not to embrace such a precious treasure what art thou able to alledge for excuse of thy great negligence To say that this is not true it cannot be admitted for so much as Gods word doth avouch the certaintie hereof To say that these are but small benefits thou canst not for so much as they doe exceede all that mans heart can desire To say that thou art an enemy unto thy selfe and that thou doest not desire these benefits cannot be considering that a man is even naturally a friend to himselfe the will of man hath ever an eye to his owne 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 forsomuch as thou hast the faith and beleefe thereof though thou hast not the taste for the taste is lost through sinne but not the faith and the faith is a witnesse more certaine more secure better to be trusted than all other experiences and witnesses in the world Why doest thou not then discredit all other witnesses with this one assured testimony Why doest thou not rather give credit unto faith than to thine owne opinion and judgement O that thou wouldest make a resolute determination to submit thy selfe into the hands of Almighty God and to put thy whole trust assuredly in him How soone shouldest thou then see all these Prophesies fulfilled in thee then shouldest thou see the excellency of these divine treasures then shouldest thou see how starke blinde the lovers of this world are that seeke 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 yee that travell and are loaden and I will refresh you take my yoake upon you and you shall finde rest for your soules for my yoake is sweet and my burden is light Almighty God is no deceiver nor false promiser neither yet is hee a great boaster of such things as he promiseth Why dost thou then shrinke backe why dost thou refuse peace and true quietnesse why dost thou refuse the gentle offers and sweet callings of thy Pastor how darest thou despise and banish away vertue from thee which hath such prerogatives and priviledges as these be and withall confirmed and signed even with the hand of Almighty God The Queene of Sheba heard far lesse things than these of Salomon and yet she travelled from the uttermost parts of the world to try the truth of those things that she had heard And why doest not thou then hearing such notable yea and so certaine newes of vertue adventure to take a little paines to try the truth and sequell thereof O deare Christian brother put thy trust in Almighty God and in his Word and commit thy selfe most boldly without all feare into his armes and unloose from thy hands those trifling knots that have hitherto deceived thee and thou shalt finde that the merits of vertue
mispent their time in vanity Oh that now I might die the death of the righteous Oh that I might not die at all Oh that I might feele in my conscience the least hope of pardon which is as unpossible as to unâ—ade all the water in the vast Ocean with aspoone Oh that God would give mee the least dram of grace which is as impossible as for the least graine of Mustardseed to fill the whole earth prevent this betimes which thou maist doe by abandoning the vanity of the world and so live that wheresoever or howsoever thou dyest whether abroad or at home by day or by night sleeping or waking whether a sodaine death or a deliberate death thou maist willingly commend thy spirit unto the hands of God as unto the hands of a faithfull Creator and maist say with the Bride Come Lord Iesu even so come Lord Iesu come quickly my heart is prepared to enter into thy rest receive me into the armes of thy mercy entertaine mee into thy owne kingdome that leaving the vanity of this world I may with thy glorified Angels and blessed Saints enjoy that everlasting felicity of a better world which never shall have an end Adew therfore vaine world with all worldly delights whatsoever and now solitary soule begin to take thy solace in better things And to prove the world vaine and consequently thy selfe vaine behold these shapes read these Verses and in order open the leaves that are folded up Herein as in a mirrour behold thy owne estate reade and consider what thou readest that thou maist know and see thy owne vanity Here thou shalt see what thou wert what thou art and what thou shalt be Dust thou wert dust thou art and unto dust thou shalt returne dust in thy creation dust in thy constitution dust in thy dissolution Hels Torments I. THough long it were since Adam was Yet seemes he here to be A blessed creature once he was Now naked as you see Whose wife was cause of all my care To say I may be bold Turne back the leaves and then you may My picture there behold II. To thinke upon the workes of God All worldly men may wonder But thinking on thy sinnes O man Thy heart may burst asunder The sinner sits and sweetly sings And so his heart beguiles Till I come with my bitter stings And turne to griefe his smiles III. Muse not to gaze upon my shape Whose nakednesse you see By flattering and deceitfull words The Divell deceived me Let me example be to all That once from God doe range Turne backe the leaves and then behold Another sight as strange IV. Had Adam and Eve never beene As there you saw their shape I never had deceived them Nor they ere made debate But turne behold where both doe stand And lay the fault on me Turne backe the upper and nether crests There each of them you see I. III. Here we doe standin perfect state All formed as we were But what the Serpent did by hate Shall sodainely appeare Then here behold how both doe stand And where the fault did lye Th' almighty power did so command That once we all must dye II. IV. See what comes of wicked deed As all men well doe know And for the same God hath decreed That we should live in woe The dust it was my daily food Vnto it we must turne And darknesse is my chiefe abode In sorrow so we mourne Of the punishments which the Lord threatneth unto such as live a sinfull life ONe of the principall meanes that our Lord hath used oftentimes to bridle the hearts of men and to draw them unto the obedience of his commandements hath beene to set before their eyes the horrible plagues and punishments that are prepared for such persons as bee rebels and transgressours 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 wee commonly more moved with things that be irkesome 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 sicknesse than comforted with health and so by the discommodity of sicknes 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 meane more than any other as it appeareth most clearely by the writings of the Prophets which are every where full of dreadfull sayings and threatnings wherewith our Lord pretendeth to put a terrour into the hearts of men and so to bridle and subdue them under the obedience of his Law And for this end he commanded the Prophet Ieremie That hee should take a white booke and write in the same all the threatnings and calamities which hee had revealed unto him even from the first day he began to mlke with him untill that present houre and that he should read the same in the presence of all the people to see if peradventure they would bee moved therewith unto repentance and to change their former life to the end that hee 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 hee was commanded by almighty God and had read all those threatnings in the presence of the people and of the Rulers there arose such a feare and terrour amongst them that they were all astonished and as it were bestraughted of their wits looking one in anothers face for the exceeding great fear which they had conceived of those words This was one of the principall means which Almighty God used with men in the time of the written Law and so he did also in the time of the Law of graces in vvhich the holy Apostle saith That as there is revealed a justice vvhereby God maketh men just so is there also revealed an indignation and vvrath vvhereby he punisheth the unjust for vvhich cause S. Iohn Baptist the glorious forerunner of our Saviour Christ was sent vvith this commission and embassage to preach unto the world That the axe was now put to the rooot of the tree and that every tree that brought not forth good fruit should bee cut downe and cast into the fire Hee said moreover That there was another come into the world more mighty than hee that carried in his hand a fanne to winnow and cleanse therewith his floore and that he would put up the corne into his garner but the chaffe hee will burne in a fire that should never bee quenched This was the preaching and embassage which â—he holy fore-runner of our Saviour Jesus Christ brought â—nto the world And so great was the thunder of these words â—nd the terrour which entered â—nto mens hearts so dreadfull that
the â—ittle pleasure that I have enâ—oyed and the great felicity which I have lost and how far greater that was which I might have gained by forgoing that little which J would not forgoe This is that immortall worme that shall never dye but shall lye there everlastingly gnawing at the entrailes of the wicked which is one of the most terrible paines that can possibly be imagined Peradventure thou art now perswaded good Reader that there can be added no more unto this than hath beene said But surely the mighty arme of God wanteth not force to chastise his enemies more more for all these paines that are hitherto rehearsed are such as doe appertaine generally to all the damned but besides these generall paines there are also other particular paines which each one of the damned shall there suffer in divers sorts according to the quality of his sinne And so according to this proportion the haughty and proud shall there be abased and brought low to their great confusion The covetous shall bee driven to great necessity The glutton shall rage with continuall hunger and thirst The lecherous shall burne in the very same flames which they themselves have enkindled And those that have al their life time hunted after their pleasures and pastimes shall live there in continuall lamentation and sorrow But because examples are of very great force to move our hearts I will bring onely one for this purpose wherby somewhat of this matter may the better be perceived It is written of a certaine holy man that he saw the paines in spirit of a licentious and worldly man in this sort First he saw how the divels that were present at the houre of his death when hee yeelded up his ghost snatched away his soule with great rejoycing and made a present thereof to the Prince of darkenesse who was then sitting in a chaire of fire expecting the comming of this present Immediately after that it was presented before him he arose up out of his seat and said unto the damned soule that he would give him the preheminence of that honourable seat because he had been a man of honour and was alwaies very much affected to the same Incontinently after that he was placed therein crying and lamenting in that honourable torment there appeared before him two other most ougly divels and offered him a cup full of most bitter and stinking liquor and made him to drinke and carouse it up all perforce saying It is meet sithence thou hast beene a lover of precious wines and bankets that thou shouldest likewise prove of this our wine whereof all we doe use to drinke in these parts Immediately after this there came other two with two fiery trumpets and setting them at his eares 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 sodainly he espied other divels loaden with vipers and serpents the which they threw upon the breast and bellies of that miserable sinner saying unto him that for somuch as he had beene greatly delighted with the wanton embracings and lecherous lusts of women he should now solace himselfe with these refreshings instead 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 and wisedome of Gods justice might the more manifestly appeare This vision hath Almighty God shewed 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 paines which bee there appointed for the damned Whereof I know not how some of the Pagans have had a certaine knowledge for a Poet speaking of this multitude of paines affirmed That although he had a hundred mouthes and as many tongues with a voice as strong as Iron yet were they not able onely to expresse the names of them A Poet he was that spake this but truely therin he spake more like a Prophet or an Evangelist than a Poet. Now then if all this evill shall most assuredly come to passe what man is he that seeing all this so certainely with the eyes of his faith will not turne over the leafe and begin to provide for himselfe against that time Where is the judgement of men now become Where is their wits yea where is at least their selfe-love which seeketh evermore for his owne profit and is much afraid of any losse May it be thought that men are become beasts that provide onely for the time present Or have they peradventure so dimmed their eye-sight that they cannot looke before them Hearken saith Esay O yee deafe and ye blinde open your eyes that you may see Who is blinde but my servant And who is deafe but wee unto whom I have sent my messengers And who is blind but he that suffereth himselfe to be sold for a slaue Thou that seest so many things wilt thou not suffer thy selfe to see this Thou that hast thine eares open wilt thou not giue eare hereunto If thou beleeve not this how art thou then a Christian If thou beleeve it and doest not provide for it how canst thou be thought a reasonable man Aristotle saith That this is the difference betweene opinion and imagination that an imagination alone is not sufficient to cause a feare but an opinion is a for if I doe imagine that a house may fall upon mee it is noâ— enough to make me afraid unlesse J beleeve or have an opinion it will be so indeed foâ— then it is sufficient to make mee afraid And hereof commeth the feare that murderers alwaies have by reason of the suspition they conceive that their enemies doe lye in waiâ— for them If then the opinion and onely suspition of danger is able to cause the greatest courage to feare how is it that the certainty and beleefe of so many and so great terrible miseries which are farre more sure than any opinion doth not make thee to feare If thou perceivest that for these many yeares past thou hast led a licentious and sinfull life and that at the last according to present justice thou art condemned to these horrible torments in hell if also there appeare 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 head long into so manifest a danger thou art not at all afraid Especially considering the sinfull state wherein thou livest and the horrible paines and torments which doe attend for thee and the time which thou hast lost and the endlesse repentance which thou shall have therefore in the most horrible