childhood and all our youth euen vnto yesterday is lost all our time passed is perished euen this very day we dined with death And as olde age commeth after youth so death followeth old age Yet would I not wish thee to liue in hope of long life Seneca 1. Epi. for thou knowest not in what corner death doth lie in waite for thee and seeing thou knowest not where he lurketh it were good for thee to expect him euery hower and suspect him euery where And if death be to be feared Seneca Epi. â—0 he is alwayes to be feared for what hower is secure from death yet to the end thou maist not feare death be thou alwayes mindfull of him Thus farre Seneca who though he were a heathen may set vs all to schoole O key-cold Catholike ô negligent Christian how canst thou heare this without blushing how art thou not confounded to thinke hereupon Shall Infidels that know nor God teach thee to liue like a Christian shall heathe as that neither hoped for heauen or feared hell teach vs how to liue die well what can we say to this surely I feare me much that as they are our schoolemaisters now in this point so shall they be our accusers and iudges at the latter day they expected no reward after this life yet dayly indeuored to liue and die well and we that beleeue that there is a most iust and vpright Iudge that shall reward the good with euerlasting glorie and the bad with perpetuall paines neuer or very seldome thinke on death but liue as if there were no such â—matter Heu viâ—â—â—t homines tanquans mors nullu sequatur Et velut Infernum fabula vana forâ—â— Men liue and yet beleeue not that death shall ouer take them The paines of hell they feare not But fables they do make them What great commoditie commeth vnto man by continuall meditation and memorie of death MEmento homo quia puluis es in puluerem reuerteris Gen. 3. Remember ô man that thou art but dust and into dust shalt thou returne againe nothing so much daunteth the pride of man as the remembraunce of his base beginning and miserable ending If we remember what we were in our mothers wombe we cannot but blush for shame If we consider what we are now we shall find many causes to weepe lament and if we die way well what we shall shortly be we should both tremble and quake for feare Our beginning was such as with honestie it cannot be named our present state so full of miseries as no man can number them and our passage out of this life so painefull and perillous as no tongue can tell or pen expresse the same men would thinke hereupon Deut. 3 â—â— O that and prudently foresee prouide for this dreadfull hower Ah God how many thousand soules lie now broiling and burning in hell cursing banning that euer they were borne and all for want of these considerations which had they remembred they might perhaps haue bin happie â—oules and glorious Saints in heauen The memory of death is a most precious preseruatiue against all pestilent deseases of the soule and a present remedy for all sicknesse of sin whatsoeuer The memory of death is the mother of humilitie the nurse of all vertues the bane of pride and step dame of al vices The memory of death purgeth all misdemeanour dissolute and light behauiour and preserueth vs from all hainous crimes and enormities whatsoeuer Memor are nouissima tua faith Salomon in aeternum non peccabis Eccle. 7. Remember thy last things and thou shalt neuer sinne As for example who could take pride to behold him selfe in a Glasse or to looke vppon his straite and well set legges or to heare himselfe commended for his comlinesse of person if hee remembred that Psalme Adhuc pusillum non erit peccatum sed in modica fossa computresoenti ossa After a little while sinfull man must die and then he shall be put into a little hole of the ground where both flesh and bones shall rot and consume to nothing Or who would be delighted to heare himselfe prattle or glorie in his ready and pregnant wit if he did bethinke him that Post hominem vermes post vermem foetor sic in non hominem vertitur omnis homo Shortly perhaps to morrow perhaps to day his tongue shall falter his voyce decay his memory faile him his wits forsake him and he of a man become wormes meate and that which the Magottes shall refuse shall rot stinke most horribly Who could glory of his noble parentage or bragge of worshipful predecessors if he did remember that Post miserum funus vmbra sumus Surely if we did with the eyes of our consideration looke well into their graues we should find greater matter of confusion then of glory And if we did enter some what deeper into the matter way in what estate their poore soules be in hell we should I doubt not haue greater cause to quake and tremble then to bragge and boast of such auncestors Where are now Alexander the great Antiochus Herod and other such whose pridâ— surpassed so farre as they weâ—â— not ashamed to take on them the title of gods yea where are those gods themselues Saturne Iupiter Mars Mertury Bacchus Venus luno and the rest where are they their diuine flesh and bones are turned into dirt and dust Baruch 3. and their sacred soules broyling in euerlasting fire Where are now all those Caesars and Senatours of Rome who so many yeares together commaunded all the world and ruled all the rost where are now all those heathen kings that in auncient times commaunded men and beasts which recreated themselues with the birds and foules of the aire which put their trust and confidence in gold siluer and neuer were satisfied in hoording vp of riches Exterminati sunt ad inferos descendunt alif loco eorum surrex eâ—unt They are extermined perished and descended into hell and others are risen iâ— their roome Iob. They passed theâ—â— dayes in all kind of dalliance delights in a trise descendeâ— into the gulfe of euerlasting griefe where perpetuall torments and eternall horror doth inhabite and remaine And who would set by worldly mucke and pelfe if hâ— remembred these words of ouâ— Sauiour Luke 12. Thou foole this nighâ— shall they take thy soule froâ—â— thee and the goods that thoâ—â— hast gathered together whoâ—â— shall they be Or who would noâ—â— feare to be clothed in Purple 〈◊〉 Veluet and fare deliciously euery day if he remembred thaâ— poore Lazarus which died 〈◊〉 famine Luke 16. was by the Angels caâ—â—ried to heauen and the rich glutton died and was buried in â—ell or thought vppon these words of Dauid Psal 49. The rich men leaue their goods to aliens and strangers their graue must be their house for euer Et vsque in eternum non videbunt
A â—OOKING GLASSE of Mortalitie Not verie pleasant at the first view to many men but yet most necessarie profitable and commodious for all sorts of people of what estate dignity or calling soeuer they be With an Exhortation to good life annexed Wherein are treated all such things at appertaine vnto a Christian to do from the beginning of his conuersion vntill the end of his perfection Made by I. B. Printed at London by R. F. for Iohn Oxenbridge dwelling at the signe of the Parrat in Paules churchyard 1599. DEATH TO THE carelesse youth YOu carelesse youth looke well on me For as I am so shall you be I am the wight at length that must Lay all your glorie in the dust T is I t is I that giues the fall To eueâ—ie one though neere so tall No wealth no strength nor pollicie Can make resistance vnto me Wherefore let this be still your song Dead shall I be ere it be long Death to the gallant daintie Dames YE gallant Dames behold your doome To this at length you all must come Though neere so fine you are but dust Though neere so loath away you must I daunt your pride I pull your plumes To stench I turne your sweet perfumes Your Rings your Chaines your rich aray Yea life and all â— take away Let this therefore â—â—â—cke your song Dead shall I be ere it be long THE AVTHOR TO the Reader Let euerie man if he be wife Though he be not exprest by name With indgement deep and good aduise Mark wel this Glasse for in the same A perfect picture painted is Of euerlasting bale or blis Most sure we are that we must die But when or how God only knowes O ten times happie then say I Is he that well his time best owes But wo to him ten thousand fold WhoÌ„ death as prisoner fast doth hold A LOOKING GLASSE OF MORTALITIE That of necessitie all men must die THat we must all once die there is no Athiest so incredulous nor no foole so seÌ„celesse Eccle. 9.5 but doth know and confesse the same being compelled thereunto not only by the authority of the holy Scriptures and learned Fathers but also by dayly and howerly experience The sentence is giuen which cannot be recalled â—â—â—n 3.19 dust we are into dust we must needs returne againe we all must die and sinke into the ground like waters which returneth not againe Reg. 〈◊〉 145. Man that is borne of a woman faith Iob hath but a short time to line and that litle time also that he hath is replenished with manifold miseries his daies be short â—â—el 17.3 the hower of death is vncertaine the nuÌ„ber of his moneths are set downe which hee cannot passe but when they are complete there is no remedy but die he must Quis est homo qui viuit non videbit mortem What man is he that liueth and shall not die surely not one for al flesh is but Grasse Psa 88.49 Esa 40. and all our glory but as the Flowers of the field which to day flourish and to morrow wither and are cast into the furnace Mat. â— â— when Death commeth with his Siclein hand to haue in his haruest he looketh not on the greene and flourishing yeares of young Ganimedes he regardeth not the Purple robes of Senatours nor passeth not a straw for Cresus yellow crownes Eccl. 88. he feareth not the force of Mars nor subtility of Mercurie neither Caesar nor Alexander could resist him neither Salomon nor V lisses beguile him Neque salunbâ—â— impium neither shall the wickednesse of the wicked helpe him but downe he must amongst the rest Grasse we are Rom. 5 2â— and as Grasse will he mow vs all haue sinned and for sin we all must die It is decreed that all must once die but woe to him that dieth twise the first death parteth soule and body Iob. 9. â—ors 2. the second death seperateth both body soule from God the first depriueth vs of temporall pleasures â—poc 2. the secoÌ„d bereaueth vs of euerlasting ioyes Well may we all stand in feare of death for in what state he findeth vs â—ug in Epist 〈◊〉 in that estate shall we be presented before the tribunall seate of God neither shall we when we depart cary any thing with vs but our good deeds and our bad naked came we into the world 〈◊〉 naked must we depart again when we are dead there is no difference at all betweene one Carkasse and another Amb. inexunerâ— vnlesse perchaunce the rich mans Corse stinke more vilely then the poore mans doth neither doth it make much to the matter whether we haue liued teÌ„ or ten hundred yeares for when our glasse is run out and ineuitable death is come all is one in effect Hiero. ad Heliodor but that he that hath liued longest shall haue the greater burthen of sin to beare and the more to account for much better is it to liué a little while and vertuously Sene. 79. Epist then a thousand yeres wickedly better is one day to a wise and learned man then a very long life to him that liueth lewdly and followeth his sensualities But what make I so much a do to proue so plaine a matter by so many authorities of sacred Scriptures and holy Fathers the very heathens themselues that knew not God do in their writings confesse the same Plato aske Plato what he thinketh of this life and he will answere you Sapientum vita meditatio est mortis that is the life of wise men ought to be a perpetuall meditation of death which will come nothing more sure but when and how no man cant tell Seneca Ep. 72. aske Seneca his iudgement herein and he will not only confirme that I haue sayd but proue it by experience Certum est faith he vitam mortémque per vices ire composit a dissolui dissolut a componi omne humanum genus quodcunque est quodcunque erit morte damnatum est c. Arist Corruption 〈◊〉 est generatio alteâ—â—â—ius It is certaine that life and death come and go by turnes things made and compounded are to be dissolued and being dissolued are to be made againe All generations of men whatsoeuer are or shall be condemned to die and the Cities that now are builded shall one day decay and men shall aske where stood such a towne And againe Seneca 25. Morior nec primus nec vltimus omnes me antecesserunt omnes sequente hac conditione intraui vt exirem All those that liued before me are dead gone before me and all that are to come shall follow me I came into the world vpon that condition Seneca 24. Ep. that I should depart againe And as long as I liue I dayly die for some part of my time doth daly shorten and as my yeares increase so doth my life decrease our Infancie our
lumen Lo here the last wil testameÌ„t of worldly wise men they giue their goods to strangers Psal 48. which spend them faster then they gathered them many times go together by the cares for the same the diuel hath their soules and the wormes their bodies ô miserable end ô detestable testament what wise men liuing would not wish rather to liue die with Lazarus then with the rich glutton What gaineth the Queenes moyles by their great burdeÌ„s of siluer plate other treasures wherewith they are lodenâ— Surely nothing but a galleâ— backe for when they come â—â— the Inne their treasure is take from them and they naked tâ— red and galled as they be aâ— turned into the stable So rich men gaine nothinâ— by their coffers crammed wiâ— Crownes and sackes full of sâ—â—uer but a conscience pittifuâ— galled with many a grieuoâ— crime when life is at an enâ— they are by their friends stripâ— ped to their skinne and nakeâ— tyred and galled as they bâ— thrust into the stinking stabâ— of hell where they shall beâ— sed worse then Moyles â—â— Moyles in the stable shall â—â— well dressed and curried wâ— sed with prouender and haâ— as much water as they wâ— drinke but the worldly râ—â— â—en in hell shall find none to â—ttie them but millions of diâ—ls to torment them they â—all eate and gnaw their owne â—esh for hunger and if they would giue tenne thousand â—orlds for one little drop of â—ld water Luke 16. they shall not haue 〈◊〉 Wel liue a worlding he that will Moriatur anima mea â—orte Iustorum God graunt â—e to die the death of Iust men and during life to thinke continually thereupon The memory of death maketh vs humble meeke lowly obedient charitable louing courteous and benigne obedient to our superiours humble to our betters lowly to our equals meeke and benigne to our inferiours subiects and seruants charitable to the poore louing to our neighbours â—â— courteous to all sorts of peopâ—â— as well straungers as acquaâ—â—tance poore as rich foesâ—â— friends The memory of death 〈◊〉 keth vs chast and continent â—â—tient and peaceable watch 〈◊〉 wise and warie compunct aâ— contrite it mitigateth all â—â— moderate affections and qâ—â— lifieth all inordinate passions â— helpeth all diseases of the minâ—â— and healeth all sicknesse of tâ—â— soule it turneth imperfectioâ— into perfections and of grâ—uous sinners maketh glorious Saints And to conclude thâ— that attire themselues by thâ— Glasse and spend their dayâ— in meditating hereupon 〈◊〉 generations shall call theâ— blessed in die malae liber abâ—â—um Domâ—nus a sagitta volanâ— indie à negotio perambulantè in tenebrâ—s ab incursu daemonio meridiano Luke 1. Psal 40. In the euill day God shall deliuer them from the arrow that flveth by day froÌ„the busie diuell that walketh by night from in cursion and from the diuell that walketh euen at noone day he that continually expecteth death cannot but liue well and hee that liueth well must needs die well hee therefore that desireth to liue and die well let him beare well in mind that he is dust and into dust he must returne again Although that which is already sayd concerning this matter might suffice any wise man or woman in the world and cause them to looke to themselues prepare for their dying day yet for that I know many to be of such grosse and dull capacity as they cannot perceiue or coÌ„ceiue any thing vnlesse it be iâ— such order set downe as they may in a maner grope feelâ—â— the fame I wil for their sakes set before their eyes the lameÌ„table complaint of one attached by death long before hee looked for him or imagined him to by so neere wishing all men that reade the same grace and wisdom by his exaÌ„ple to beware least the like also happen vnto them which God defend This man in the flower oâ— his time fell so sicke as both Phisitions and all other his friends thought him but a dead man willed him to prepare himselfe for God the which when he heard it did so amaâ—â— him as for a long time hee could not vtter one word his griefe was so great and his feare so farre surpassed al measure at the last with great abundance of teares which like to litle streames trickled down his cheekes he burst foorth into these or the like words following Ah cruell death how hast thou intrapped me how am I entangled in thy snares that thought my selfe farre out of thy reach I imagined that I had yet many yeares to liue a long race to runne but alas my Glasse is runne out and my dayes are vanished like a shadow Psal 5.4 Psal 101. Timor tremor venerunt super me contexerunt me tenebrae The feare of death hath oppressed me in the gulfe of endlesse griefe am I dreÌ„ched and the sorrowes of hell haue coÌ„passed me about and hemd me in on euery side Psal 17. there is no hope of recouery no helpe no refuge Psalmâ— no way to escape but needs must I end my dayes in deepe dispaire and most extreame miserie Psal 101. my youthfull dayes are vanished like smoke my bones are drie as stickes my flesh withered like haye my hart parched vp for that I haue forgotten to cate my meate thus am I suddenly brought to naught that thought my selfe no small man in the view of the world Ah cursed world wo be to me that euer I followed thy vanities Iob. 3. wo wo ten thousand times that euer I knew theeâ— Ah God how happie had I biâ—â— if I had neuer bene borneâ—â— How happy if I had dyed iâ— my mothers wombe and berâ— carried from her bellie to my graue 〈◊〉 41. O death how grieuoâ—â— is the remembrance of thee vnto a man whose pleasure and onely felicity is set on worldly vanities as mine was I could neuer abide to thinke on thee but now I am inforced to feele thee to mine inexplicable paine and remedilesse griefe I would not hearken to those that gaue me good counsell but counted them fooles that liued continually looking for death perswading my selfe that I should liue Methusalems yeares But now alas though it be late I find no foole in the world comparable to me For Death at vnawares is rushed vppon me he hath arested me â—ound me with insolluble â—ands and draweth me to hell euen as a hang-man draweÌ„th a condemned man to the gallowes Helpe helpe helpe Father Mother Brethren Sisters Wife Children Friends Kinsfolkes helpe helpe me if euer you doe lone me now helpe me Misereminimei miseremâ—ni mes saltâ—m vos amicâ— mes Take pitty vpon me take pittie vpon me Iob. 19. at least you my especial good friends take pitty vppon me keepe me from thiâ—â—ruell murderer defend mâ— from this terrible Tyger preserue me from this ramping and roaring Lyon which batâ— me in his pawes and is reaâ— die to teare me in peeâ—â—â— Alas alas
I wouâ—â— liue euen like an Angell vpâ—â— earth but alas I would nâ—â— when I might and now I caâ— not though I would Let euâ—â— rie one therefore if he be wiâ—â— beware by my harmes aâ—â— while yeares strength aâ—â— time do serue to merite eâ—â— deuour to preuent the miserable cares and most perilloâ—â— perplexities that you see 〈◊〉 lapped in Behold I stand noâ—â— in such extremitie as I maâ—â— greater account and wouâ—â— more reioyce of one Pater â—â—ster or other litle prayer dâ—uoutly said for me then 〈◊〉 innumerable millions of gold and precious stones I haue with the prodigall child spent my golden time and wasted all lasciuiously not thinking what would follow and now I go a begging from dore to dore crauing some spirituall â—â—mes and euerie one thruâ—â—eth me from him saying Mat. 25. Ne forte nobis tibi non fufficiat Math. 15. I would gladly catch some of the crummes that fall from their table but no maÌ„ will giue â—â—e anie no man hath pitie of â—â—e and rightly for why should any man pitie him that would not pitie himselfe I cared not for my selfe why then should others care for me O all you that stand here about me and are eye-witnesses of my present miseries beware â—e ware by me and while you are in health hoord not â— your treasurers in earth but heauen let poore mens bâ— somes be your store-house Redeeme your sinnes wâ— Almes-deedes and your iâ— quities with pitie of the pooâ— endeuor by the means of wâ— ked MaÌ„moÌ„ to make you mâ— frieÌ„ds that in the houre of deâ— they may bring you richly â— den with merites and gâ— workes into the eternall tabâ— nacle and be not excluded shut out for want of gâ— without hope of mercie â— fauour as ye see me Oh oh cruell death Iâ— hath pierced my hart the hoâ— of my dissolution is come Iâ— liue no longer my sightâ— xeth dimme my senses â—â— my tong beginneth to clâ—â— to the roofe of my mouth voyce waxeth feeble and in â—eed of speaking I begin to â—attle in the throate Ah tole go tole my dolefull passing â—ell Ring out my mournfull â—nell Alas alas I must be gone I must die I must die farewell my faithfull friends all the things that in this world â— tooke delight in I must now depart and leaue you all behind Adue Adue for euer and euer I shall neuer see you againe Behold my legs waxe cold as yce my hands withered and drie my nayles blacke my face wanne pale earthly my sight dimme and â—arke mine eyes waxe hollow begin to roll in my head and more and more I waxe lothsome to looke on my heart panteth and gaspeth for breath but being oppressed by deaâ—â— it can indure no longer noâ— all my carnall friends begin â—â— put me in mind of God anâ— will me to call vpon Iesus anâ— to runne to him for mercie Aâ— las how can I with confidenâ— now cal vpon him whom I nâ— uer serued how can I hope â—â— mercie at his hands whom â— haue so infinitly offended â—â— ring life I abused his mercy aâ—â— therefore must I now feele hâ— iustice O Arsenius Arâ—â—nius how happie and blesseâ— wert thou that haddest thâ— houre of death alwayes beforâ— thine eyes But wo and tennâ— thousand times wo to me thâ—â— neuer thought on deathâ— vntill I was wounded at thâ— heart Alas whither shall my poorâ— ghost go now what harbour â—â—all my sinfull soule find â—â—ho will receiue her who â—â—all be her companion who â—â—al be her guide in this strange â—â—gion by the which she is to â—asse who will or can helpe â—â—r or what is he that dareth 〈◊〉 speake for her departing as â—â—e doth O lord God of â—ostes thou art our guide thou â—â—t the way by which I should walke thou art the doore by which I must enter be thou â—y refuge my comfort and â—efence in this most dreadfull â—â—oure thou art the Father of mercie and God of all consoâ—ation and comfort it is more proper to thee to haue mercie â—â—en for me to sinne I cannot â—inne so much but thou canst â—orgiue much more and this I also beleeue that I shoâ— more offend thy Maiesticâ— dispairing of thy mercie â—â— in all the other sinnes that â—â— I committed and thereâ—â— will I put my trust in theeâ—â— though thou shouldest kill â—â— Miserere mei Deus miseâ—â— met quta in te confidit anâ— mea Into thy hands ô Loâ— do I commend my soule tâ—â— haâ—â—redeemed me ô Lord â—â— of truth Ah farewell farewell â— friends God graunt my mâ—rable and vnprouided deâ— may make you to liue and â— better then I haue done I â— manie legions of wicked â— rits which enuiron me roâ—â— about triumphing the petition of my soule hoping â—â— haue me their perpetuall sâ—◠〈◊〉 hel All good Christians pray or me that God of his infinite goodnesse deliuer me not ouer to the willes of those most horrible and vgly monsters Amen A SONG IN THE praise of heauenly Ierusalem HIerusalem my happie home When shall I come to thee When shall my sorowes haue an end Thy ioyes when shall I see O happie harbour of the Saints O sweet and pleasant soile In thee no sorrow may be found No griefe no care no toile In thee no sicknesse may be seene No hurt no â—ch no sore There is no death not vgly diuell There 's life for euermore No dampish mist is seene in thee No cold nor darkesome night There euerie soule shines like the Sun There God himselfe giues light There lust and luker cannot dwel There enuie beares no sway There is no hunger hear nor cold But pleasure euerie way Ther 's Nectar and Ambrosia made Ther 's muske and Ciuet sweet There many a fine and daintie drugge Are troden vnder feete There Cinamon there Sugar growes There Nard and Balme abound What toung can tell or heart conceiue The ioyes that there are found Quite through the streets with siluer sound The floud of life doth flow Vpon whose bankes on euery side The wood of life doth grow There trees do euermore beare fruite And euermore do spring There euermore the Angels sit And euermore do sing There Dauid stands with harpe inhand As maister of the quire Ten thousand times that man were blest That might his mufike heare Gods praises there are alwayes song With harmonie most sweete Old Sâ—meon and Zacharie Haue not their songs to seeke There Magdalene hath left her mone And cheerefully doth sing With blessed Saints whose harmonie In euery streete doth ring Hierusalem my happie home Would God I were in thee Would God my woes were at an end Thy ioyes that I may see I. B. AN EXHORTAtion to good life Of the punishmentes which the Lord threatneth vnto such as liue a sinfull life Chap. I. ONe of the principal means which the Lord hath vsed often times to bridle the hearts of men and to draw them vnto the obedience of his commandements hath bene
of stay whereupon they may rest themselues Now this is one of the greatest paines wherewith they be tormented in that cursed place For if these tormeÌ„ts should haue their continuance limited but for a certaine time though it were for a thousand yea a hundred thousand millions of yeres yet euen this would bee some litle comfort vnto them for nothing perfectly great in case it hauâ— an end but alas they haue noâ— so much as this poore and miserable comfort but contraâ—â— wise their paines are equall continuance with the eterniâ—â— of Almightie God In hell shall be no end of torment and the sting of their miserie with tâ— eternitie of Gods glory as lonâ— as Almightie God shall liue 〈◊〉 long shall they die and wheâ— Almightie God shall cease tâ—â— bee God then shall they allâ—â— cease to be as they are O deaâ—ly life O immortall death know not whether I may truely tearme thee either life â—â— death for if thou be life whâ—â— doest thou kill and if thou be death how doest thou endure wherefore I will call thee neyther the one nor the other foâ— so much as in both of them there is contained some that is good as in life there is rest and in death there is an end which â—s a great comfort to the afflicted but thou hast neither rest nor end what art thou theÌ„ Marie thou art the worst of life and the worst of death for of death thou hast the torment without end and of life thou â—ast the continuance without any rest Almightie God hath â—poyled both life and death of that good which they had and hath put in thee that which â—emained to be a punishment or the wicked O bitter comâ—osition ô vnsauerie purgaâ—ion of the Lords cup Psal 74. of the which all the sinners of the â—arth shall drinke their part Now in this continuance in his eternity I would wish that thou my deare Christian brother wouldest fixe the eyes oâ— thy consideration a litle while that as the cleane beast cheweth her cud euen so thoâ— wouldest chew and weigh thâ— point within thy self with greater deliberation and to the intent thou maist do it the better consider a litle the painâ— that a sicke man abideth in oâ—cuill night especially if he 〈◊〉 vexed with anie vchemeÌ„t grieâ—â— or sharpe disease marke hoâ— often he tumbleth and tossâ— in his bed what disquietnesâ— hehath how long and tedioâ—â— one night seemeth vnto hiâ— how duly he counteth all thâ—â— houres of the clocke and hoâ—â— long he thinketh each of the to be how he passeth the timâ— in wishing for the dawning the day which notwithstaâ— ding is like to helpe him verie litle towards the curing of his disease If this then be accounted so great a torment what a torment shall that be trow ye in that euerlasting night in hell which hath no morning nor so much as anie hope of dawning of the day O darknesse most obscure ô night euerlasting ô night accursed euen by the mouth of Almightie God and of all his Saints that one shall wish for light and shall neuer see neither shall the brightnesse of the morning arise â—ie more consider then what a kind of torment that â—hall be to liue euerlastingâ—y in such a night as this is â—ing not in a soft bed as â—e sicke man doth but in a â—â—te burning furnace foming out such terrible raging flames what shoulders shall bee able to abide these horrible heates Oh how it maketh maâ— euen to tremble quake only to thinke of it If it seeme to vs thing intollerable to haue only some part of our feet standing vpon a panne of burning coales for the space of saying one Pater noster what shall be trowe ye to stand body and soule burning in the miâ— dest of those euerlasting hâ—raging fiers in hell in comparison whereof the fiers of thâ— world are but painted fires there any wit or iudgement this world haue men thâ—â— right senses do they vndeâ—stand what these words â—â— import or are they peradueâ—ture perswaded that these â—â— onely fables of Poets or 〈◊〉 they thinke that this appertaineth vnto them or else that it was meant onely for others none of all this can they say for so much as our faith assureth vs certainely herein and our Sauiour Christ himselfe who is the euerlasting truth cryeth out in his Gospell Mat. 24.35 Mar. 13. 31. saying Heauen and earth shall faile but my word shall neuer faile Of this miserie there followeth an other as great as it Section 3. The paines of hell continue euermore in one degree which is that the paynes are alwayes continuing in one like being and in one same degree without anie manner of intermission or decreasing All maner of things that are vnder the cope of heauen do moue and turne round about with the same heauen and do neuer stand still at one state or being but are continually either ascending or desceÌ„ding The sea and the riuers haue their ebbing and flowing the times the ages and the mutable fortune of men of kingdomes are euermore in continuall motion there is no seue so feruent that doth not decline neither griefe so sharpe but that after it is much augmented it doth forthwith decrease To be short all the tribulations and miseries are by litle and litle worne away with time and as the common saying is nothing is sooner drie vp then teares only that pain in hell is alwayes greene only that feuer neuer decreaseth onely that extremitie of heaâ— knoweth not what is either euening or morning In the time of Noes floud Almightâ— God rained fortie dayes and fortie nights continually without ceasing vpon the earth and this sufficed to drowne the whole world but in that place of torment in hell there shall raine euerlasting speares and darts of furie vpon that cursed land without euer ceasing so much as one onely moment and this is so true that as faith a Schoole-man euen the paines which shall be there giuen for the smallest sinnes shall be likewise euerlasting aswell as those paines which be there prescribed for the greatest and most hainous sins for infinite punishment is due vnto all sinnes because in the estate of damnanation there is no absolution or discharge of anie debt for that the time of paying and satisfying is then past therfore shall the paine due vnto veniall sinne continue euermore in one same estate and shall neuer cease Now what torment can be greater and more to be abhorred then coÌ„â—tinually to suffer after one like maner without any kind of alteration or change though â— meate be neuer so delicate yet in case we feed continually thereupon it will in verie short time be verie lothsome vnto vs for no meate can be more precious and delicate then that Manna was which almightie God sent to the children of Israell in the desert and yet because they did eate continually thereof it made them to lothe it yea and prouoked them to
vice is a thing so wonderfull that although the world were full of bookes and all creatures were writers yet should they all be wearied and the world come to an end before they should end their description and make a perfect declaration what is comprehended in each one of these points This faith informeth thee also that the debts and duties which we owe vnto Almightie God are so great that albeit a man had so many liues as there be sands in the sea yet would they not suffice if they were all emploied in his seruice And this faith like wise telleth thee that vertue is such an excellent treasure that all the treasures of the world and all that mans hart can desire Sap. 7. are not to be compared vnto it Wherefore if there be so many and great respectes that do inuite vs vnto vertue how commeth it to passe that there be so few louers and followers of the same If men be moued with gaine and commoditie what greater commoditie can there be then life euerlasting if with feare of punishment what punishment can be greater then euerlasting horrible tormentes in hell fire world without end if with bondes of debtes and benefites what debtes are greater then thee which we owe vnto Almightie God aswell for that hee is which hee is as also for that which we haue receiued of him If the feare of perils doe moue vs what greater perill can there bee then death the houre thereof being so vncertaine and the account so strait If thou bee moued with peace libertie quietnesse of minde and with a pleasant life which are things that all the world desireth it is certaine that all these are founde much better in the life that is gouerned by vertue and reason then in that life that is tuled by the affections and passions of the minde for so much as man is a reasonable creature and no beast Howbeit in case thou accountest all this as not sufficient to moue thee thereunto yet shall it not suffice thee to consider that Almightie God so abased him selfe for thy sake that he descended from heauen vnto the earth and became man and whereas hee created the world in fix daies he bestowed thirtie and three yeares about thy redemption yea was also content for the same to loose his life Almightie God dyed that sinne should dye yet for all this we doe endeuour that finnes might liue in our harts Notwithstading that Almightie God purposed to take away the life of sinne with his owne death What shall I say more assuredly of reasons we haue shewed enough and enough if this matter were be to discussed by reason for I say this not onely in beholding Almightie God him self but wheresoeuer we turne our eyes we shall finde that euery thing crieth out vnto vs and calleth vpon vs to receiue this so excellent a benefite for there is not a thing created in the world if we doe well consider it but doth inuite to the loue and seruice of our Lord and Sauiour in so much that looke how many creatures there be in the world so many preachers there are so many books so many voyces and so many reasons which doe all call vs vnto Almightie God And how is it possible then that so many callings as these are so many promises and threatnings should not suffice to bring vs vnto him What might Almightie God haue done more then he hath done or promised more then hee hath promifed or threatned more then hee hath threatned to draw vs vnto him and plucke vs from sinne and yet all this notwithstanding how commeth it to passe that there is so great I will not say arrogancie but be witching of men that doe beleeue those things to be certainly true and yet bee not afrayd to continue all the dayes of their life in sinne yea to go to bed in sinne and to rise vp againe in sinne and to embrew them selues in euery kinde of sinne and this is done in such sorte so without feeling so without feare so without scruple of minde and without breaking of one houres sleepe as if al that they belieued weâ— dreames and old wiues tales and as if all that the holy euangelistes haue written were meere vntruthes starke lies Tell me now thou desperare traitor tell me I say thou firebrand prepared to burne in those euerlasting and reuenging horrible fires of hell what wouldst thou haue done more then thou hast done in case thou haddest bene perswaded that all were meere lyes which thou hast belieued for although I see well that for feare of externall punishment imposed by the Princes law thou hast somewhat bridled thine appetites yet can I not perceiue that for any feare of Almighty God thou hast refâ—ained thy will in any one thing neither from carnall pleasures nor from takinge reuenge of thine enemies nor from backbiting and slaundering thy neighbours nor yet from fulfilling thine inordinate and filthie lustes and desires in case thine ability serued ther unto tell me thou blind grosse buzzard and worse then franticke fellow what sayth thy worme of conscience vnto thee whiles thou art in such a fond security and confidence continuing in such a carelesse and dissolue wicked life as thou doest where is now become the vnderstanding iudgement and reason which thou hast of a man why art thou not afraid of so horrible so certaine and so assured perils and dangers if there were a dish of meate set before thee and some man albeit he were a lier should say vnto thee that there were poyson in that dish tell me darest thou once aduenture to stretch foorth thy hand to take a tast thereof though the meate were neuer so sauery and delicate and hee neuer so great a lier that shold beare thee thus in hand If the Prophets if the Apostles if the Euangelistes yea if Almighty God himselfe doe 〈◊〉 one vnto thee and say Take heede miserable man for deal is in that kind of meate and death lyeth lurking in that glintenous morsell which the diuell hath set before thee how darest thou reach for euerâ—â— sting death with thy owne hands drinke thine one damnatioÌ„ to what vse puttest thou in this meane while thy wits thy iudgements and thy discourse 4. Reg. 4. and reason which thou hast of a man where is their light where is their force sith that none of them doe bridle thee any whit from thy common vse of vices O thou wretched and madde carelesse caâ—ise bewitched by the dinell adiudged to euerlasting darhenesse both in ward and outward and so goest on from one darkenesse to the other thou are blind to see thy 〈◊〉 misery insensible â—â— vâ—â—â—ersland thy perdition and harder then any adamant to seâ—le the â—amer of Gods word â—aâ—housand times most miserable thou art worthier to bee 〈◊〉 with none other then with those where with thy daÌ„nation was lamented wheÌ„ it was said O that thou knewest this day the peace quietnesse and
will no man helpe what none O death spare mâ— I pray thee take my lands anâ— let me liue for the loue of thâ— Lord whome I serue lot â—â— alone for a yeare for a mâ—â— neth for a day for an hâ—â— wer giue me a little spaceâ—â— repent I beseech thee Tut tut thou art the child of Death thou art condemned to die thy hower is ended and thou must die no parents no friends no kindred no treasure no honour no wit no pollicie can preuaile or helpe thee a whit If thou wouldest giue me this world full of gold for one howers space I would not take it And if all the Kings Queenes and Emperors that are now or euer were in the world should on their knees intreate for the lengthening of thy life one Miserere while I would not heare them but euen as I now find thee so wil I present thee before the tribunall seate of God wherefore dispatch away O most cursed and cruell death O most bloudy and pitilesse butcher Ah God whose mieserie is comparable to mine Youth quoth Death no words will preuaile thy sobs and sighes thy lamentable outcries and pittifull complaints thy wringing of hands and tearing of thine haire doe not moue me a whit but forth with will I bring thee to a place where thou shalt feele proue such things as neither thine eyes haue seene nor thy eareâ— haue hard nor thy hart can coÌ„ceiue or imagine thou haddest time enough to haue seene this hower haddest thou bin wise but had I wist commeth now too late Ah cruelll death whitheâ— must I go alas whither wilâ— thou leade me to a land vnknowne a laÌ„d of vtter darknes a land of endlesse miserie Iâ— 67. where I shall liue depriued of all my worldly pleasures neither shall any man liuing see me againe But to what ende doe I stand intreating of him that is past all pity Better were it for me to spend the litle space that yet remaineth in bewayling my time which I haue most vnprofitably spent O that I had now a sea of brackish tears to runne downe my cheekes for after this hower my teares will neuer be meritorious any more Ah God how haue I lost how haue I neglected how haue I mispent my golden time in vaine and wanton speeches in banqueting and chambering in dauncing and dallying in dicing and carding in bibbing and bousing in sleeping compasse and a thousand other such villaines in which seeing my solace I haue vtterly lost my selfe and hunting after transitorie pleasures I haue found eternall torments and paines Alas why did I not while I might endeuour so to liue as I might not haue feared to die for sure I am that he that liueth well can not chuse but die well why had I not all my life long made preperation for this iournie in which so many millions of men perish as scarce one among ten thousand passe to the end in safety Oh oh most vnhappie I alas alas in what danger do I stand if my footing faile me now I perish perpetually Ah miserable wretch that I am all this as yet is but the preface or prologue to the play all that as yet I feele is but a shadow or dum shew of that which presently must follow and if the prologue be so dolefull alas how terrible will the Tragedie it selfe be If the very shadow and feare of death be so horrible as it wholly amazeth me to thinke thereupon oh God what will death it selfe be In what sort shall I appeare and stand before the face of that most iust and seuere iudge whom and in whose sight I haue offended more then a hundred thousand thousand times and that most hainously I was sent into this world to serue my Lord God my creatour and redeemer in fasting praying and the like but I alas haue consumed my time in doing the quite contrarie In turning fasting into feasting praying into prating vertues into vices and all misdeedes whatsoeuer of all the dayes of my life God onely knoweth whether I haue speÌ„t either one day or hower in his seruice to his liking or not Alas with what shame and confusion shall I stand before God and his Angels when I shall be driueu to giue an account of euery idle word that I haue spoken in my dayes what a reckening am I like to make Alas I am not able to number the thousandth part of the mortall crimes that I haue committed what then can I say for my idle words and thoughts which in number surmounte the sandes of the Sea Ah miserable foole that I am I should haue thought of these things before but now alas it is too late wo wo to me tenne thousand times that euer I deferred my time of amendment putting off from day to day crying with the Crow Cras Cras so long as now I am like to bee the Diuels owne blacke bird and to be put vp in the Cage of hell for euermore O false fawning and flattering friends ô cousening and craftie Physitions how iust cause haue I to wish that I had neuer knowne nor seene you you told me all was well and that there was no daunger of death at all Feare nothing said you this infirmity is nothing but a litle distemperature of some humors and therefore thou needest not send for the Preacher or to trouble your selfe with thinking on your sinnes at this time but when you are well confesse your sinnes vnto God at leasure at this time sleepe take your rest and set all your cares apart you shall soone be whole oâ— this maladie O false and mosâ— vnfaithfull friends friends faâ— I nay rather most cruell foeâ— enemies of my poore soule and workers of my euerlasting woâ— and miserie for hearkening to your Syren songs I haue rushed on the rockes of euerlasting death I perish whilâ— there is none to helpe but aâ— las I am well enough serued for he that will not preuenâ— death is worthie to be preueted by him All mortall wights of whâ—â— sexe or degree soeuer thou bâ— remember that thou must die and perhaps as soone as my selfe for anie warrant that thou hast to the contrarie do good to all while thou mayest seeke to appease the wrath of God while you haue time in Hymnes Psalmes and Thanksgiuing seeke to praise and please him and while thou liuest in this wretched world liue in such sort as in the houre of death you die not in such confusion and as I do now I wish now that I had spent my youth in the wildernesse with Iohn Baptist liued by â—…rie bread and water with Machâ—rius prayed with â—…mes vntill my knees had â—in as hard as horne bewayled my sins with Mary Magdaâ—â—ne whose coÌ„tinual teares had â—â—et to furrowes or gutters in her face beaten my selfe wiâ—â— an yron chaine thrise a dâ—â— vntill the bloud ranne dowâ— to the ground as Katherâ—â— of Sâ—enna did and done anâ— thing else whatsouer and iâ—â— might liue any longer
sinnes past and the facility thou hast vsed in committing of them do not make thee afraid why dost thou not feare at the least the Maiesty omnipotency of him against whom thouhast sinned Life vp thine eyes and consider the infinite greatnesse and omnipotency of the Lord whom the powers of heauen doe adore before whose Maiestie the whole compasse of the wide world lyeth prostrate in whose presence all things created are no more then chasse carried away with the wind consider also with thy selfe how vnseemely it is that such a vile worme as thou art should haue audacitie so many times to offend prouoke the wrath of so great a Maiestie Consider the wonderfull most terrible seueritie of his iustice The terrible seuere iustice of almightie God against sinners and what horrible punishments hee hath vsed from time to time in the world against sinne and that not onely against particular persons but also vppon Cities Nations Kingdomes and Prouinces yea vpon the vniuersall world and not only in earth but also in heauen not only vpon sâ—…gers and sinners but euen vpoâ— his owne most innoceson our sweete Sauiour Iesâ—â— Christ when he tooke vppoâ— him to satisfie for the deâ—… that they owed And if thâ— seuerity was vsed vppoâ— innocent greene wood anâ— for the sinnes of others whaâ— then will he do vpon drie anâ— withered wood and againsâ— those that are loden with theâ— owne sinnes Now what thinâ— can be thought more vnreasonable then that such a vilâ— wretched weake dwarfe a thou Luke 13. verse 43. shouldest be so sawcie and mallaparte as to mocke with so mighty a Lord whose hand is so heauie that in case hee should stricke but euen one stroke vppon thee hee would at one blow driue thee downe head-long into the deepe and bottomlesse pitte of hell â—here to be tormented for euer by the diuels and his Angles without all hope of remedie Consider likewise the great patience of this our mercifull Lord The great pacience of Almighty God who hath expected thy repentaunce so long euen from the time that thou didst first offend him and thinke that if after so great patience and long tarrying for thee thou shalt still continue thy lewde and sinfull life abusing thus his mercie and not ceassing to prouoke him to further indignation and wrath he will then bend his bow and shake his sworde and raine downe vpon thee euen very sharpâ— arrowes of euerlasting death Consider also the profounâ—nesse of his iudgements The profoundnesse of the deepe iudgements of almightie God wheâ— of we reade and see dayly â— great wonders we see hoâ—â— king Salomon himselfe after be so great wisedome and afteâ— those three thousand parable and most profound misterieâ— vttered by him in his book called Cantica Canticoruâ— was sorsaken of almighty God and fuffered to fall downe 1. Reg. 11. aâ—â— adore Idols wee see dayâ— many starres fall downe from heauen to the earth with â—â— serable falles Ato 2. and to walloâ— themselues in the durt and to cate the meate of swine which sate before at Gods table and were fed with the very breaâ— of Angels If then the iust and righteous for some secrete pride or negligence or else for some ingratitude of theirs be thus iustly forsaken of almighty God after they haue bestowed so many yeares in his seruice what mayst thou looke for that hast done nothing else all thy life time but onely heaped vp sinnes vpon sinnes and hast thereby offended Almighty God most grieuously Now if thou hast liued after â—his sort were it not reason that thou shouldest now at the â—ength giue ouer and cease heaâ—ing sinne vpon sinne and debt vpon debt and begin to pacifie the wrath of almighty god and â—o disburthen thy sinfull soule were it meete that that time which thou hast hitherto giuen to the world to the flesh and to the diuell should suffice and that thou shouldest bestow some litle time of that which remaineth to serue him 〈◊〉 hath giuen vnto thee all 〈◊〉 thou hast were it not a poâ—â— of wisedome after so long time and so many great iniuries 〈◊〉 feare the most terrible iushâ— of Almighty God who thâ— more patiently hee suffereâ— sinners the more doth hee 〈◊〉 terward punish them wiâ— greater seuerity and iustioâ— were it not meete for thee feare thy long continuance many yeares in sinne and in thâ— displeasure of almighty God procuring thereby against the such amighty aduersary asâ—â— is and prouoke him of a mercifull louing father to be comâ— a seuere terrible judge and â— nemy were it not meete to feare least that the force ofâ—uill custome may in continuance of come be turned into nature and that thy long vicious vsuall maner of committing of sinne may make of a vice a necessitie or litle lesse why art thou not afrayd lest by litle â—litle thou maist cast thy felse downe headlong into the deep pit of a reprobate sence Rom. 1. wherinto after that a man is once falle he neuer maketh account of any sinne be it neuer so great The Patriarke Iacob sayd vnto Laban his father in law These fourteene yeares haue I serued thee looked to thine affaires now it is time that I should looke to mine owne begin to attend vnto the affaires of mine owne houshold Wherfore if thou hast likewise bestowed so many yeares in the seruice of this world and of this frayle transitorie 〈◊〉 were it not good reason thâ— thou shouldest now beâ— to make some prouision 〈◊〉 the saluation of thy soule 〈◊〉 son the euerlasting life 〈◊〉 come There is nothing moâ— short nor more transaâ—rie then the life of a mâ—â— and therefore prouiding carefully as thou doest for such things as bee necessâ—â— for this life which is so shaâ—â— why doest thou not likewâ—â— prouide somewhat for theâ— that is to come which sâ—endure for euer and euer The conclusion of all the premises Chap. 5. IF now all this bee so beseech thee ô my deâ— Christian brother euen for the bitter passion of Iesus Christ to remember thy selfe and to consider that thou art a Christian and that thou beleeuest assuredly for a most vndoubted truth what thy faith instructeth this faith telleth thee thou hast a iudge aboue that seeth all the steps and motions of thy life and that certainly there shall a day come when hee will require an account of thee euen of euery idle word this faith teacheth thee that a man is not altogether at an end when hee dieth but that after this temporall life there remaineth another euerlasting life and that the soules dye not with the bodie but that while the bodie remaineth in the graue vntill the generall day of iudgement the soule shall enter into another new countrey and into a new world where it shall haue such habitation and companie as the faith which it had in this life This faith telleth thee also that both the reward of vertue and the punishment of
treasures which Almighty God offereth vnto thee and do now lie hidden from thine eyes O miseraable is the day of thy natiuity much more miserable the day of thy death for so much as that shall be the beginning of thy euerlasting damnation Mar. 14. ô how much better had it bene for thee neuer to haue bin borne The wicked Christians shall be punished in hell more grieuously for their wicked liues more then the infiâ—els if thou shall be damned in the most horvible tormeÌ„â— of he fire for euer euer How much better had it bene for thee neuer to haue beene baptized if throughthe abusing thereof by thy wicked life thy damnation shal be therby the greater for if the light of reason onely sufficeth to make the heathen Philosophers inexcusable because they knowing God in some degree did not glorifie him nor serue him as the Apostle sayth how much lesse shall he be excused that hath receiued the light of faith and the water of Baptisme and doth often receiue the representation of the Lords body and euery day heareth his word preached Rom. â—1 if he doe nothing more then these pagan Philosophers haue done Now what other thing may we inferre of the premises but briefely to conclude that there is none other vnderstanding none other wisedome none other counsell in the worlde but that setting aside al the impedimeÌ„ts combersome dangerous wayes of this life we solow only that true and certaine way whereby true peace and euerlasting life is obtained hereunto we are called by reason by wisedome by lawe by heauen by earth by hell and by the life death iustice and mercie of Almightie God Hereunto we are also inuited very notably by the holy Ghost Eccles 6. speaking by the mouth of Ecclesiasticus in this wise My sonne bearken to instruction euen from the first yeares of thy youth and in thy latter daies thou shalt enjoy the sweete fruite of wisedome approch vnto it as one that ploweth and soweth and with patience expect the fruitfull encrease which it shall yeeld vnto thee The paines that thou shall take shall be but little and the benefits that thou shalt quickly enioy shall be great May sonne hearken to my words and neglect not my counsell which I shall giue put thy feet willinglyinto her fetters and thy necke into her chaines bowe downe thy shoulders and carry her vpon thee and be not displeased with her bonds approch neere vnto her with all thy heart and follow her wayes with all thy strength seeke for her with all diligence and shee will discouer her selfe vnto thee and after that thou hast found her neuer forsake her for by her shalt thou findrest in thy latter daies and that which before seemed painefull will afterwardes become pleasant vnto thee and her fetters shal be a defence of thy strength and foundation of vertue and her chaine shall be arobe of glorie for in her is the very beauty of life her both are the very bonds of health Hitherto are the words of Eâ—clesiasticus wherby thou maist in some degree vnderstaÌ„d how great the beauty the delight the liberty and riches of true wisedome are which is vertue it felse and the knowledge of Almighty God whereof we do intreate But is al this be not sufficient to mollifie thy heart lift vp thine eyes fixe thy mind not vppon the water of the world which vanish away but vppon the Lord who died for our sins there stan deth he with his feet nailed fast looking for thee with his armes spread abroad to receiue thee and with his head bowing downe to giue thee as to another prodigal son new kisses of peace attonement from thence he calleth thee if thou couldest here him with many callings and cries hearken therefore ô my Christian brother and consider this well with thy selfe that if his prayer bee not heard that hearkneth not vnto the cries of the poore how much lesse shall he bee heard that maketh him self deaffe to such cries as these are Wherfore now determine with thy selfe to hearken vnto these cries be fully resolued to change thy sinfull life to liue a new life and so shalt thou at the last possesse the ioyes which neuer shall end FINIS CONSTANTIA ET LABORE