in a little ring set forth the great vanity of this world in a little Map Let vs now learne the lesson of Saint Iohn the beloued Disciple of Christ who wrote so much of loue doth yet dehort vs from louing the world 1 Ioh. 2. 15. Loue not the world neither the things that are in the world Why not the world for three reasons 1. If any man loue the world the loue of the father is not in him 2. All that is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the father but is of the world 3. The world passeth away and the lust thereof that is it is vaine and vanishing yea in the abstract Vanity For these reasons we must not suffer our hearts to cleaue to the best things in the world as if hâ—ppinesse were to be sound in them Follow the counsell of the holy Ghost 1 Cor. 7. 31. Vse this world as though thou vsed it not fâ—â— the fashion of this world goâ—th away Vse the things of this world as helpes to thee in thy trauell to heauen-ward but let them not steale away thy heart from better things from God and Christ and heauen and peace of conscience and ioy in the holy Ghost these must de light the heart of a Christian who was redeemed not with corruptible 1 Pet. 1. 19. things as siluer and gold but with the precious bloud of Iesus Christ in comparison of whom all the things of the world must seeme losse and drosse and dung and whatsoeuer is most despitable in the eyes of mâ—n If riches increase set not thy heart vpon them no treasure no pleasure no honor nor gold nor plate nor iewels Ps. 62. 10 nor house nor land nor apparell nor friends must steale away thy heart We must be affected to these things as Theodoricke In bonis 〈…〉 us tacet in maâ—is â—idet in vtrisque Philosophâ—◠〈…〉 the good King of Aquitaine was with his play * In good casts he was silent in ill merry in neither angry in both a Philosopher or a wise man We must not make these a riuall vnto God we must not leane vpon these by our confidence for they are a reed that shall quickly breake and the shiuers will run into our hand Death is the most terrible of all things that are terrible said the Philosopher Aristotle it is terrible both to man and beast but most terrible to a wicked man that is worse then a beast when he remembers his sinfull life past the complexion of his flesh the palenesse of his face the dissolution of his members the rottennesse of his bones the obscurenesse of his graue the solitarinesse of his sepulcher the gnawing of wormes and the like But alas albeit these are terrible yet these are nothing without the consideration of sin which is the sting of death the strength and victory of the graue Thinke vpon thy sinnes whereof thou art guilty and for which thou must dye as the condemned malefactor that after sentence pronounced is hurried to the fatall place of execution to suffer deserued punishment Remember yea againe and againe I say remember how miserably how violently how sodainly others haue suffered death that were guilty of those sins which are more predominant in thee then they were in them Art thou a thiefe which thou maist be though thou weâ—t neuer attached for theft by the lawes of mâ—n for couetousnesse is a Pick purse before God read and remember how Achan dyed Iosh. 7. Art thou a whoremaster which thou maist be as well in thy minde as in thy body then 1 Sam. â— read and remember how Hophni and Phineas dyed how Zimri Num. 25 8. and Cosbi were slain in the very act of their vncleannesse And Iezabel an impudent strumpet dyed a sodaine and shamefull death Art thou a blasphemous swearer that dost rend grinde the sacred name of God betweene thy teeth Remember him vnder the Law that was stoned to death for his blasphemy Art thou an Idolatrous impe of the Popish Church that dost leaue our Lord to worship our Lady and giue that honour to Sâ—ints nay to stockes and stones which is proper to God alone call to minde how Sennacharih was slaine in the midst Is 37. vlt of his Idolatry Art thou an intempeâ—ate drunkard that dost sâ—crifice thy time and state nay â—oule and body vnto Bacchus rising eaâ—ly to drinke strong drinke and sitting vp lâ—te till Wâ—ne inflâ—â—ne thee thinke Dan. 5. vlt. vpon Belshazzar that was slaine in the midst of his cups whilst he was drinking in that Wine which the swords of his insâ—lting enemies drew out of him together with his lâ—test blood Art thou a couetous Vâ—â—rer that dost let out thy mony to men thy time to Mamon and thy soule to Satan that like a common Hackney jade wilt not beare thy debtors one houre past thy day or art thou a griping oppressor that dost racke thy poore tenants and exact vpon thy neighbour to gaine a little transitory trash Remember Nabal and remember that Miser in the Gospell who being Luk. 12. asleep in security and dreaming of enlarged barns and plentifull haruests was sodainly â—erest of all and being awaked vpon the hearing of his Soule-knell perceiued himself to be for euer wretched Consider whether these and the like sinners that haue made their souls the slaues of vanity haue not in the end made themselues the slaues of misery Haue they prospered or haue they perished if they haue prospered then follow them if perished as indeede they haue then in the feare of God retire out of their paths lest thou be speedily cut off hauing no information of the danger till thy owne eyes amazed with the sodainnes behold it in the shape of ineuitable damnation Be thou warned by their examples for God hath punished sinne in them to preuent sinne in thee Vt exempla Cyprian ser. â— dâ— Laps sint omnium tormenta paucorum that the torments of some few may be terrours vnto all like as thunderbolts fall Paucorum periculo sed omnium metu to the hurt but of few though not without the horror of all That ship which sees another ship sinke before her lookes about her puls doâ—ne her saile turneth heâ— câ—â—â—se and escapes the sanâ—s which else would swallow her vp as they done the other When the earth swallowed vp Corah and his confederates all Israel that were round about them fled at the cry of them for they said Lest the earth swallow vs vp also Num. 16. 34. The Bird will not light on the lime bush nor into the net if she see another insnared before her the Hoâ—se will not follow another whom he sees to sticke fast in the mire oh be not lesse wise then bird or beast nor more brâ—tish then Horle and Mule that hath no vnderstanding If thou â—â—â—st another fall into the fire thou wilt not willingly follow him
neuer well till they be most ill neuer 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 Euery man is an eye-witnesse of this vanity the more is the pittie that it should be so common your Lady the Merchants wife the trades mans wife nay all of all sorts are a degree aboue their estate Your Gallant is no man vnlesse his haire be of the womans fashion dangling and wauing ouer 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 she rides shee sweares she games shee smoakes shee drinkes and what not that is euill She is in the vniuersall portraiture of her behauiour as well as in her accoutrements more then halfe a man the man on the other side no lesse womanish Wee 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 ouerspread the age we liue in Were our forefathers now aliue 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 Calieuer with the warlike Horse were the obiect of exercise and recreation Now the Pot the Pipe Dice and Cards and such like vanities indeede worse then the quintescence 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 be quite drunke away nay wee must kneele to our drinke when we will not kneele to him that gaue vs our drinke we doe homage to that which takes away the vse of our legges nay of our braines our hearts wits sence â—eason when we refuse homage to him that gaue vs 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 vp in the gulfe of vanity which hath no bottome but misery Why sufferest thou the Diuell 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 haue an end a sudden end a wretched end Thy hony will proue Gall in the end and thy Wine Vinegar In these faire roses of vanity the Diuell hides his pins that shall pricke thee when thou lookest to be refreshed with their sweet smels These vanities wee purchase at no easie rate it is with the procurement of punishment anrd losse of happinesse As the biâ—d 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 Diuell it is with the losse of better things in price aboue the whole world In these contracts with Satan we make Esau's peâ—niworth sell heauen for a messe of pottage Claucus 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 euery one poysoned darest thou touch or taste any one of them by sin thou poysonest all those outward blessings of God which in themselues 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 neuer 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 irrecouerable calamity then vanity shâ—wes it selfe in the proper colours then death and knell and hell doe all conspire to aggrauate 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 self to be haunted with sprights ghosts and hellish furies stinging thee with Adders pursuing thee with Torches and firebrand That saying of the Heathen man is then if noâ— before verified Suae quemque exagitant suriae euery man is tormented with his owne fury which is his conscience Besides thy wife children or other friends â—o 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 deuoure 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 vnto thee with an indissolueable knot besides conscience followes thee and cries out against thee and will not leaue thee continually it presents thee with the dreadfull spectacle of thy doleful and wofull sinnes If this were now seriously considered how would it make thy heart to ake with grieuing thy eyes to swell with weeping thy hands to be alwayes lifted vp thy knees euer bended How wouldest thou striue to subdue thy flesh to the spirit sensuality to reason reason to faith and faith to the seruice 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 will accuse conuict condemn 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 iudged thou euill seruant thy owne mouth shall confesse that thou hast followed nothing but vanity What a vanity was it for me to make earth my heauen and so to admire euen adore this earth that it is a hell to forsake it What a wofull bargain haue I made to sell my soule for vanity I was borne in vanity I haue liued 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 â—oes will deride me my earthly ioyes and comforts I should call them vanities haue betraid me Indeede my friends may goe with me to the graue but there they must leaue me my riches pleasures and such like vanities vanish before but my sinnes and conscience will neuer leaue me the diuell will still pursue me hee that tempts me now to
then follow not sinners to the fire of hâ—ll lest thou be constrainâ—d at last when it shall be too late to bewaile thy folly to câ—y out with those that haue mispent their time in vanity Oh that now I might dye the death of the righteous oh Thus â—ran cis Spiâ—ra crieâ— out after he had renouÌ„ ced the profession of true pietie for the possession of earths vanity that I might not dâ—e at all oh that I might fâ—ele in my conscience the least hope of pardon which is as vnpossible as to vnlade all the water in the vast Ocean with a spoone Oh that God would giue mee the least dram of grace which is as impossible as for the least graine of Mustardseed to fill the whole earth preuent this betimes which thou maist doe by abandoning the vanity of the world and so liue that wheresoeuer or howsoeuer thou dyest whether abroad or at home by day or by night slâ—eping or waking whether asâ—d in death or a deliberate death thou maist willingly commend thy spirit vnto the hands of God â—s vnto the hands of a faithfull creator and maist say with the Bride Come Lord Iesu euen so come Lord Iesu come Reu 22. quickly my heart is prepared to enter into thy rest receiue me into the armes of thy mercy entertaine mee into thy owne kingdome that leauing the vanity of this world I may with thy glorified Angels and blessed Saints enioy that euerlasting felicity of a better world which neuer shall haue an end Adew therefore vain world with all worldly delights whatsoeuer and now solitary soule begin to take thy solaâ—â— in better things And to proue the world vaine and consequently thy selfe vaine behold these shapes read thâ—se Verses and in order open the leaues that are folded vp Herein as in a mirrour behold thy owne estate read 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 vnto dust thou shalt returne dust in thy creation dust in thy constitution dust in thy dissolution 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 backe the leaues and then you may My picture there behold II. To thinke vpon 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 vpon my shape Whose nakednesse you see By flattering and deceitfull words The Diuell deceiued me Let me example be to all That once from God doe range Turne backe the leaues and then behold Another sight as strange IV. Had Adam and Eue neuer beene As there you saw their shape I neuer had deceiued them Nor they ere made debate But turne behold where both doe stand And lay the fault on me Turne backe the vpper and nether erests There each of them you see I. III. Here we doe stand in 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 liue 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 threat neth vnto such as liue a sinfull life ONe of the principall meanes that our Lord hath vsed oftentimes to bridle the hearts of men and to draw them vnto the obedience of his commandements hath beene to sâ—t before their eyes the horrible plagues and punishments that are prepared for such persons as be rebels and transgressours of his Law For although the hope of the rewards that are promised vnto the good in the life to come may moue vs very much hereunto yet are we commonly more moued with things that beirkesome vnto vs than with such as be pleasant euen as we see by daily experience that we are vexed more with an iniury done vnto vs than delighted with any honour and we are more troubled with sicknesse than comforted with health and so by the discommodity of sicknesse we come to vnderstand the commodity of health as by a thing so much the better perceiued by how much more it is sensibly felt Now for this cause did our Lord in times past vse this meane more than any other as it appeareth most clearely by the writings of the Prophets which are euery 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 vnder the obedience of his Law And for this end he commanded the Prophet Ieremie That he should take a white booke and write in the same all the threatnings and calamities which hee had reuealed vnto him euen from the first day he began to talke with him vntill that present houre and that he should read the same in the presence of all the people to see if peraduenture they would be moued therewith vnto repentance and to change their former life to the end that he might also change the determination of his wrath which he had purposed to execute vpon them And the holy Scripture saith That when the Prophet had done according as he was commanded by almighty God and had read all those 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 conceiued of those words This was one of the principall means which almighty God vsed with men in the time of the Law written and so he did also in the time of the Law of grace in which the holy Apostle saith That as there is reuealed a iustice whereby God maketh men iust so is there also reuealed an indignation and wrath whereby he punisheth the vniust for which cause S. Iohn Baptist the glorious forerunner of our Sauiour Christ was sent with this commission and embassage to preach vnto the world That the axe was now put to the root of the tree and that euery tree that brought noâ— forth good fruit should be cut downe and cast into the fire Hee said moreouer 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 vp the corne into
present or of the time to come or of any other meanes The damned soules thinke that all men are shooting darts at them and that all creatures haue conspired against them that euen they themselues are cruell against themselues This is that distresse whereof the sinners doe lament by the Prophet saying The sorrowes of hell haue compassed me round about and the snares of death haue besieged me For on which side so â—uâ—r they looke or turne their eyes they doe continually behold occasions of sorrow and griefe and none at all of any ease or comfort The wise Virgins saith the Euange list that stood ready prepared at the gate of the Bridegrome entred in and the gate was forthwith locked fast O locking euerlasting O enclosure immortal O gate of all goodnesse which shal neuer anâ— more be opened againe As if he had said more plainly the gate of pardon of mercy of comfort of grace oâ— intercession of hope and of all other goodnesse is shut vp for euer and euer Six dayes and no more was Manna to be gathered but the seuenth day which was the Saâ—â—bath day was there none to be found and therefore shall he fast for euer that hath not in due â—â—me made his prouision aforehand The sluggâ—rd saith he wise man will not till his ground for feare of cold and therefore shall he beg his bread in summer and no man shall giue him to eat And in another place he saith He that gathereth in summer is a wise sonne but he that giueth himselfe to sleeping at that season is the sonne of confusion For what confusion can be greater then that which that miserable couetous rich man suffereth who with a few crâ—ms of bread that fell from his table might haue purchased to himselfe abundance of euerlasting felicitie and glory in the kingdome of heauen But because he would not giue so small a thing he came to such an extreame necessity that he begged yea and shall for euer beg in vaine onely one drop of water and shall neuer obtaine it Who is not moued with that request of that vnfortunate damned person who cried O father Abraham haue compassion on me and send downe Lazarus vnto me that he may dip the tip of his finger in water and touch my tongue for these horrible flames doe torment me exceedingly What smaller request could there be desired than this He durst not request so much as one cup of water neither that Lazarus should put his whole hand into the water nor yet which is more to be wondered at did he request so much as the whole finger but onely the tip of it that it might but touch his tongue and yet euen this alone would not be granted vnto him Whereby thou maiest perceiue how fast the gate of all consolation is shut vp and how vniuersall that interdict â—d excommunication is that iâ— there laid vpon the damned siâ—h this rich Glutton could not obtaine so much as this small request So that wheresoeuer the damned persons doe turne their eyes and on which sid soeuer they stretch their hands they shall nor finde any manner of comfort â—e it neuer so small And as he that is in the Sâ—a choaked and almost drowned vnder the water not finding any stâ—y whereupon to â—â—t his foâ—t stretcheth forth his hands oftentimes on euery side in vain because all that he graspeth after is thin and liquid water which deceiues him euen so shall it fare with the damned persons when they shall be drowned in that deepe Sea of so many miseries where they shall striue and struggle alwaies with death without finding any succour or place 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 thâ—se torments should haue their continuance limited but for a certaine time though it were for a thousand yea a hundred thousand millions of yeares yet euen this would be some little comfort vnto them for nothing is perfectly great in case it haue an end But alas they haue not so much as this poore and miserable comfort but contrariwise their paines are equall in continuance with the eternity of almighty God and the lâ—sting of their misery with the eternity of Gods glory As long as almighty God shall liue so long shall they dye and when almighty God shall cease to be God then shall they also cease to be as they are O deadly life O immortall death I know not whether I may truely tearme thee either life or death for if thou be life why dost thou kil And if thou be death why doest thou endure Wherefore I will call thee neither the one nor the other for so much as in both of them there is contained something that is good as in life there is rest and in death there is an end which is a great comfort to the afflicted but thou hast neither rest nor end What art thou then Marry thou art the worst of life and the worst of death for of death thou hast the torment without any end and of life thou hast the continuance without any rest O bitter composition O vnsauory purgation of our Lords cup of the which all the sinners of the earth shall drinke their part Now in this continuance in this eternity I would wish that thou my deare Christian brother wouldst fixe the eyes of thy consideration a little while and that as the cleane beast cheweth the cud euen so thou wouldest weigh this point within thy selfe with great deliberation And to the intent thou maiest doe it the better consider a little the paines that a sicke man abideth in one euill night especially if he be vexed with any vehement griefe or sharpe disease Marke how oft he tumbleth and tossâ—th in his bed what disquietnesse he hath how long tedious one night seemeth vnto him how duâ—ly he counteth all the houres of the clocke and how long he deemeth each houre of them to be how he passeth the time in wishing for the dawning of the day which notwithstanding is like to helpe him little towards the curing of his disease If this then be accounted so great a torment what torment shall that be thinke you in that euerlasting night in hell which hath no morning nor so much as any hope of any dawning of the day O darknesse most obscure O night euerlasting O night accuâ—sed euen by the mouth of almighty God and all his Saints That one shall wish for light and shall neuer see it neither shall the brightnesse of the morning arise any more Consider then what a kinde of torment shall that be to liue euerlastingly in such a night as this is lying not in a soft bed as the sicke man doth but in a hot burning furnace feming out such terrible raging flames What shoulders shall be able to abide those horrible heats If it seeme to vs as a thing intollerable to haue onely some part of our feet
that running headlong into so manifest a danger thou art not at all afraid Especially considering the sinfull state wherein thou liuest and the horrible paines and torments which doe attend for thee and the time which thou hast lost and the endlesse repentance which thou shalt haue therefore in the most horrible torments of hell Assuredly it goes beyond the compasse of all common sence conceit of humane reason to consider That there should be such negligent wilfull grosse carelesse blindnesse able to enter and take such deepe rooting in the soule of man The Conclusion of all the Premises IF now all this be so I beseech thee euen for the bitter passion of our sweet Sauiour Iesus Christ to remember thy selfe and consider that thou art a Christian and that thou beleeuest assuredly for a most vndoubted truth whatsoeuer the true faith instructeth thee This faith telleth thee that thou hast a iudge aboue that seeth all the steps and motions of thy life and that certainly there shall a day come when he will require an account of thee euen for euery idle word This faith teacheth thee That a man is not altogether at an end when he dieth but that after this temporall life there remaineth another euerlasting life and that the soules dye not with the bodies but that whiles the body remaineth in the graue vntill the generall day of iudgement the soule shall enter into another new country and into a new world where it shall haue such habitation and company as the faith and workes were which it had in this life This faith telleth thee also that both the reward of vertue and the punishment of vice is a thing so wonderfull that although the whole 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 to almighty 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 al employed in his seruice And this faith likewise telleth thee that vertue is such an excellent treasure that all the treasures of the world and all that mans heart can desire are in no sort comparable vnto it Wherefore if there be so many and so great respects that doe 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 commodity what greater coÌ„modity can there be than to attain life euerlasting If they be moued with feare of punishment what greater punishment can be found than the most horrible euerlasting dreadfull torments in the lake of fire and brimstone to continue euer world without end If that bonds of debts and benefits what debts are greater than these which we owe vnto almighty God as well for that he is which he is as also for that which we haue receiued of him If the feare of perils doe moue vs what greater perill can there be than death the houre thereof being so vncertaine and the account so strait If thou be moued with peace liberty quietnesse of minde and with a pleasant life which are things that all the world desires it is certaine that all these are found much better in the life that is gouerned by vertue and reason than in that life which is ruled by the affections and passions of the minde forsomuch as man is a reasonable creature and no beast Howbeit in case thou account all this as not sufficient to moue thee thereunto yet let it sussice thee to consider further that euen almighty God so abased himselfe for thy sake that he descended from heauen vnto the earth and became man and whereas hee created the whole world in sixe dayes he bestowed three and thirty yeares about thy redemption yea and was also contented for the same to loose his life Almighty God dyed that sinne should dye and yet for all this doe we endeauour that sinne might liue in our hearts notwithstanding that our Lord purposed to take away the life of sinne with his owne death If this matter were to be discussed with reason surely this already spoken might suffice to preuaile with any reasonable creature for not onely in beholding almighty God vpon the crosse but whethersoeuer we doe turne our eyes we shall finde that euery thing crieth out to vs and calleth vpon vs to receiue this so excellent a benefit for there is not a thing created in the world if wee duely consider it but doth inuite vs to the loue and seruice of our Sauiour Iesus Christ insomuch that looke how many creatures there be in the world so many preachers there are so many bookes so many voices and so many reasons which doe all call vs vnto almighty God And how is it possible then that so many callings as these are so many promises so many threatnings and so many prouocations should not suffice to bring vs vnto him What might almighty God haue done more than he hath done or promised more greater blessings than hee hath promised or threatned more grieuous and horrible torments than he hath threatned to draw vs vnto him and to plucke vs away from sinne And yet all this notwithstanding how commeth it to passe that there is so great I will not say arrogancy but bewitching of men that doe beleeue these things to be certainly true and yet be not afraid to continue all the dayes of their life in the committing of deadly sinnes yea to goe to bed in deadly sinne and to rise vp againe in deadly sinne and to embrue themselues in euery kinde of loathsome detestable and odious sin euen as though all their whole endeauours intended by the practise of sinne to resist all grace and fauour in the sight of God And this is done in such sort so without feare so without scruple of minde so without breaking of one hoâ—â—â—s sleepe and without the refraining of any one delicate morsell of meat for the same as if all that they beleeued were dreames and old wiues tales and as if all that the holy Euangelists haue written were meere fiction and fables But tell me thou that art such a desperate wilfull rebell against thy Creator and Redeemer which by thy detestable life and dissolute conuersation doest euidence thy selfe to be a firebrand prepared to burne in those euerlasting and reuenging horrible fires of hell What wouldest thou haue done more than thou hast done in case thou haddest beene perswaded that all were meere lyes which thou hast beleeued For although that for feare of incurring the danger of the princes lawes and the execution of their force vpon thee thou hast somewhat brideled thine appetites yet doth it not appeare that for any feare of Almighty God thou hast refrained thy
secure in so great danger but may quake and tremble to see thy hand of vengeance before vs. And howsoeuer by our sinnes we are set in the middest of this danger yet let the hand of thy mercy which is as omnipotent as that of thy iustice rescue vs let thy out-stretched arme deliuer vs. Put vp thy sword into the scabbard oh bid it rest and be still Be fauourable and gracious vnto this thy Syon crowne her with plenty prosperity and victory Let not her enemies reioyce in her subuersion nor triumph in her destruction Hide not thy face from her in the day of trouble stoppe not thine eares at our prayers Be vnto vs all a horne of saluation a rocke of safetie a wall of brasse a strong tower and fortresse against the face and force of our enemies diuert their designes frustrate their enuie abate their fury asswage their pride restraine their power and in thy name let vs tread them vnder that maliciously and mischieuously rise vp against vs. Suffer not the light of thy Gospel to be eclipsed nor the splender of thy glory to be obscured let not thy name be dishonoured nor thy Sanctuary defiled nor thy truth slandered but now and euer defend and deliuer as thou hast formerly done this Church and State from plagne Pestilence and aboue all that most terrible vengeance the deuouring sword and that for his sake who hath led captiuity captiue and like a victorious Conqueror hath triumphed ouer all his enemies euen Iesus Christ to whom with the Father and holy Ghost be all honour and glory Amen A Prayer for them that are about the Sicke HEare vs Almighty and most mercifull God and Sauiour extend thine accustomed goodnesse to this thy seruant which is grieued with sicknesse visite him O Lord as thou didst Peters wiues mother and the Captains seruant restore vnto this sicke body his former health if it be thy will or else giue him grace to take this thy visitation patiently that after this painfull life ended he may dwell with thee in euerlasting life O Lord behold we bend our knees yea the knees of our hearts with vnfained prayers lift vp our eyes to the throne of thy mercies seat to hearken to these our petitions according to thy promises therefore O Lord grant our requests we are gathered here together in thy name in the behalfe of this thy seruant deliuer him we humbly beseech thee from these his languishing paines and miseries of sicknesse and as it hath pleased thee to lay thine hand vpon him so O Lord restore him to his former health keepe him O Lord from fearefull and terrible assaults and despightful temptations of the diuell sinne and hell deliuer him O Lord as thou deliueredst Noah from the raging waues of the flouds Lot from the destruction of Sadome Abraham from the feare of the â—aldeans the children of Israel from the tyranny of Pharaoh Dauid from the hands of Goliah the three men from the violence of the fiery furnace in Babylon Daniel from the mouth of the Lyons Ionas from the belly of the Whale and Peter from the prison of Herod Euen so O gracious Lord deliuer the soule of this person both now and whensoeuer he shall depâ—rt hence from all perill and danger open vnto him at the houre of death the doore of Paradice the gates of heauen and the entry of euerlasting life O Lord Iesus Christ forgiue him all his sinnes and lead him with ioy into the kingdome of thy heauenly Father euen vnto the bosome of Abraham and appoint him his euerl sting rest that he may reioyce with thee and all the elect children of God to whom be all honour glory power and dominion Amen The sicke persons Prayer LOrd hearken to my prayer and giue eare to my humble request Lord be mercifull vnto me and giue me grace patiently to beare the crosse and in the midst of this my sicknesse alwayes to say thy will O heauenly Father be done and not mine forgiue and forget most gracious Father all mine iniquities blot them out of thy remembrance and cast them from thy sight O Lord as farre as the East is from the West the North from the South they are many and innumerable let them not rise vp in iudgement against me neither enter thou into thy narrow iudgement with thy seruant O Lord for no flesh is righteous before thee handle me not according to my deserts deale not with me after my wickednesse neither reward me aftermine iniquities O Lord my God looke not into my â—normious nor incestious life I am ashamed of my sinnes and aske pardon for my faults euen with a repenting heart and sorrowfull minde a bleeding soule with hidden teares of a true and vnfained repentance for my misdeeds yea my wounded breast surcharged with oppressing griefes doth sigh groane and lament vnder the burthen of my heinous crimes wherefore O Lord wash them away with thy bloud which thou hast shed for my sinnes and I shall be clean and pure without spot purge me O Lord with those precious drops that distilled from thy tormented heart and I shall be whiter then the snow burie mine offences in the sepulcher of thy death and cloath me with the garment of righteousnesse O Lord for thine infinite goodnesse and mercy sâ—ke â—eceiue me into thy tuition and fauour pardon O Lord and remit my sins as thou forgauest Dauid his murther and adultery with Bersheba Saul his persecutions of thy people Peter his deniall Mary Magdalen her lasciuious life and the Publican in the Temple with striking his breast craued thy gracious pardon saying Lord haue mercy vpon me a sinner and although my sinnes and offences are farre greater and more grieuous then these yet O Lord thy mercies exceede and are far more compassionate then our sinnes manifold I iustifie not my selfe O my God by the offences of these but declare thy righteousnesse and mercifull clemencies in forgetting and forgiuing our abhominable trespasses and transgressions of thy wil which though wee are froward yet thou art gentle though we are stubborne yet thou art meeke and though we run headlong to the pits brinke and to the gates of hell yet thou of thy goodnesse callest vs backe and remittest all that wee haue done amisse O Lord I haue acknowledged my faults that they are best knowne vnto thee wherefore O Lord I aske forgiuenes for the same send me the comfort of thy holy spirit that if thou giue me my former health and strength of body I may amend my life according to thy sacred will and walke worthily in thy Lawes and Commandements if it be thy pleasure to take mee hence out of this transitory life O Lord grant that I may rest and liue with thee for euer world without end O Lord heaken vnto these my petitions for Iesus Christ his sake I aske them and all other things which thou shalt thinke meet both for our soules and bodies in the same forme of prayer as
deere Son that my desire may manifestly appeare to be set for the encrease of thy Kingdome Vouchsafe so to order my affections to bring them in obedience vnto thee that if it shold be thy pleasure either now or hereafter to take this Infant froÌ„ me I may as willingly part with it as thou freely gane it me And now O God perfect in mee that strength which thou hast begun make me to grow in care to serue thee faithfully both in the duties of pietie and in other businesse of my place and calling that I may be a comfort to my husband and example to my neighbours a grace to my profession and a meanes of glorie to thy Name through Iesus Christ my Lord and Sauiour Amen FINIS THE Common Cals Cryes and Sounds of the Bell-man OR Diuers Verses to put vs in minde of our mortalitie Which may serue as warnings to be prepared at all times for the day of our death Printed at London for M. S. 1628. For Christmas day REmember all that on this morne Our blessed Sauior Christ was borne Who issued from a Virgin pure Our soules from Sathan to secure And patronise our feeble spirit That we through him may heauen inherit For Saint Stephens night THis blessed time beare in your minde How that blest Martyr Stephen dyed In whom was all that good confinde That might with flesh and bloud abide In doctrine and example he Taught what to doe and what to flee Full of the spirit he would preach Against opinions false and naught Confute them too and boldly teach What Christ himselfe to him had taught For which at last he lost his breath Ston'd by the stony hearts to death Let vs then learn by this blest Martyrs end To see our â—oliies and our liues amend For Saint Johns day THis man the word did boldly teach Saw Christ transformed and did preach The glory in that Mount he saw And by that glory stroue to draw The soule of man to sinne a thrall To heauen to which God send vs all For Innocents day THe swords of Herods seruants tooke Such sweet yong things as with a look Might make a heart of Marble melt But they nor grace nor pittie felt Some from the cradle some awake Some sweetly sleeping some they take Dandled vpon their mothers lap Some from their armes some from the pap For New-yeares day ALL you that doe the Bell-man heare The first day of this hopefull yeare I doe in loue admonish you To bid your old sins all adue And walke as Gods iust Law requires In holy deeds and good desires Which if to doe you le doe your best God will in Christ forgiue the rest For Saint Dauids day I Am no Welchman but yet to show The loue I to the Countrey owe I call this morning and be seeke Each man prepare him for his Leeke For as I heare some men say The first of March is Saint Dauids day That worthy Britaine valiant wise Withstood his Countries enemies And caused his Souldiers there to choose Leekes for to know them from his foes Wâ—o brauely fought and conquest won And so the custome first begun Then weare your Leeks and doe not shame To memorize your worthies name So noble Britaines all adew Loue still King Charles for he loues you For the 5. of Nouemb. Awake Britaines subiects with one accord Extoll and praise and magnifie the Lord Humble your hearts and with deuotion sing Praises of thanks to God for our most gracious King This was the night when in a dark some Cell Treason was found in earth it hatcht in hell And had it tooke effect what would auail'd our sorrow The traine being laid to haue blowne vs vp o th' morrow Yet God our guide reueal'd the damned plot And they themselues destroy'd and we were not Then let vs not forget him thankes to render That hath preseru'd and kept our saiths desender For Good Fryday ALL you that now in bed doe lye Know Iesus Christ this night did dye Our soules most sinfull for to saue That we eternall life might haue His whips his grones his crown of thornes Would make vs weepe lament and mourn For Sunday LEt labour passe let prayer be This day the chiefest worke for thee Thy selfe and seruants more and lesse This day must let all labour passe All hale to you that sleepe and rest Repent awake your sinnes detest Call to your minde the day of doome For then our Sauiour Christ will come Accompt to haue be hath decreed Of euery thought word worke and deede And as we haue our times here past So shall our Iudgements be at last AS darke some night vnto thy thoughts present What 't is to want the dayes bright Element So let thy soule descend through contemplation Where vtter darknesse keepes her habitation Where endlesse easelesse pines remedilesse Attend to torture sinnes curst wilfulnesse O then remember whilst thou yet hast time To call for mercy for each forepast crime And with good Dauid wash thy bed with teares That so repentance may subdue hels feares Then shall thy soule more purer then the Sunne Ioy as a Gyant her best race to runne And in vnspotted robes her selfe addresse To meet her Lord that Sonne of righteousnesse To whom with God the Father and the Spirit Be all due praise where all true ioyes inherit THe Belman like the wakefull morning Cocke Doth warne you to be vigilant and wise Looke to your fire your candle and your locke Preuent what may through negligence arise So may you sleepe with peace and wake with ioy And no mischances shall your state annoy YOur beds compare vnto the graue Then thinke what sepulcher you haue For though you lay you downe to sleepe The Belman wakes your peace to keepe And nightly walkes the round about To see if fire and light be out But when the morne dayes light appeares Be you as ready for your prayers So shall your labours thriue each day That you the Belman well may pay Like to the Seaman is our life Tost by the waues of sinfull strife Finding no ground whereon to stand Vncertaine death is still at hand If that our liues so vainlesse be Then all the world is vanitie THose that liue in wrath and ire And goe to rest in any sinne They are worse vnto their house the fire Or violent theeues that would breake in Then seeke to shun with all your might That Hidr as head that monstrous sin That God may blesse your goods abroad And eke also your selues within SLeepe on in peace yet waking be And dread his powerfull Maiestie Who can translate the irkesome night From darknesse to that glorious light Whose radient beames when once they rise With winged speed the darknesse flyes THou God that art our helpe at hand Preserue and keepe our King land Frem forraigne and domesticke foes Such as the word and truth depose And euer prosper those of pittie That loue the peace of this our Citie
AWake from sleepe awake from sin With voyce and heart to call on him Who from aboue pleas'd to dâ—scend From Sathans malice to desend Our forfeit soules to that â—ich grace Where we may still behold his face LEt vs repare and God implore That henceforth we transgres no more And that our ioy be at this tide That we in him be satisfide Then shall we all for his deare sake Be blest asleepe be blest awake SIth neither men nor Angels know When as the dreadful trump shal blow Nor when our Sauiour Christ shall come To giue the world a wofull doome Thinke then but what a case you 're in That sleepe in vnrepented sinne O wake O wake O watch and pray And thinke vpon this dreadfull day SLeepe not so sound rest not secure Marke well my words of this be sure The waking Virgins past the gate When those that slept came all too late Wherefore be watchfull in your center That you may with the Bridegrome enter IF wicked impes make day and night And keepe their candle alwayes light And all their skill and practise bend To bring their damned plots to end Let vs not sleepe but laud his skill That frustrates all their proiects still THe night well spent the day drawes nigh Awake from sleepe and sinne deâ—ie All sluggish sloath expell away Haue still in minde the iudgement day When dead shall rise at trumpets call The graues shall open wide with all ARise from sinne awake from sleepe The earth doth mourne The heauens weepe The winds and Seas distempered bin And all by reason of mans sin Wherefore arise â—ay sleepe aside And call on God to be your guide From raging sword and arrowes flight And from the terrours of the night From fires flame from sin and sorrow God blesse you all and so good morrow ALL you which in your beds doe lye Vnto the Lord ye ought to cry That he would pardon all your sinnes And thus the Belmans prayer begins Lord giue vs grace our sinful life to mend And at the last to send a ioyfull end Hauing put out your fire and your light For to conclude I bid you all good night MAns life is like a warfare on the earth Whose time is spent with troubles toyles and cares Subiect to all temptations from his birth In woe he liues and dyes at vnawares The surest signe true fortitude to show Is in his life all vice to ouerthrow O Harke O harke my Masters all To your poore seruants cry and call And know all you that lye at ease That our great God may if he please Depriue you of your vitall breath Then sleeping thinke your sleep is death LEt true repentance cleanse your sin And then your soules coÌ„mend to him That by his death hath rais'd and cur'd The dead the blinde and them assured To giue to them eternall rest To liue in heauen among the blest Confesse thy sinnes to God on hie Who pardons sinners when they cry Bewray thy faults to him in time Who will in Christ forgiue thy crime HE that on the crosse hath dyed And for our sinnes was crucisied Be you euer blest in him And cleane reâ—itted from your sinne Be it granted as I haue praid And so the Belman resteth paid ALL you that in bed doe lye Harken well to what I cry Leaue of your sinnes repentance craue It is the onely way your soules to saue REpent in time while ye haue breath RepentaÌ„ce commeth not after death He therefore that will liue for aye Must leaue his sinnes and to God pray O Gracious God and blessed Preserue all ye that be in bed So that your quiet rest may take Vntill the morning that yee wake Then may ye all with praises sing To thee O God our heauenly King REmember man thou art but dust There is none aliue but dye he must To day a man to morrow none So soone our life is past and gone Mans life is like a withered flower Aliue and dead all in an houre Leaue of thy sins therefore in time And Christ will rid thee from thy crime O Mortall man that is made of dust In worldly riches put not thy trust Remember how thy time doth passe Euen like the sand that from the Glasse Hath spent the time and there remaines Neuer canst thou call that time againe SIcke men complaine they cannot sleepe The Bel-man such a noise doth keepe Others that doe win at play Saies he too soone proclaimes the day Yet to the sicke that drawes short breath It puts them in the minde of death And saies the gamster makes good stake If he for heauen so long would wake And all this while like silly worme He doth his office but performe Then if his duety breed disease Hee le go to bed and none displease FINIS