without sadnesse without labour without griefe without trouble without corruption without feare without varietie without alteration a life replenished with all bewtie and dignitie where there is neither enemie that can offend nor delight that can annoy where loue is perfect and no feare a◠all where the day is euerlasting and the spirit of al is one where almighty God is seene face to face who is the onely meate whereupon they seed◠without any lothsomnesse 〈◊〉 delighteth me to consider thy brightnesse and thy treasure do delight my longing heart the more I consider thee the more I am striken in loue with thee the great desire I haue o◠thee doth wonderfully deligh◠me no lesse pleasure is it vn◠to me to keepe thee in remembrance O life most happy ◠kingdome truely blessed wherein there is no death no◠end neither yet succession e◠time where the day continuing euermore without night knoweth not any mutation where the victorious conquerour being ioyned with the euerlasting companies of Angels and hauing his head Crowned with a garland of glorie singing vnto almighty God one of the songs of Siō O happie yea and most happie should my soule bee if when the race of this my pilgrimage is ended I might be worthy to see thy glory thy blessednesse thy beauty the walles and gates of thy Citty thy streetes thy lodgings and thy noble Citizens and thine omnipotent king in his most glorious Maiestie the stones of thy walles are precious thy gates are adorned with bright pearles thy streetes are of very fine excellent gold in which there neuer faile perpetuall praises thy houses are paued with rich stones wrought throughout with Saphires and couered aboue with massie gold where none entreth in that is not cleane neither doth doth any abide there that is defiled faire and bewtifull in thy delights art thou ô Ierusalem none of those things are suffered in thee that are suffered here there is great diuersitie betweene thy things and the things we doe continually see in this miserable life in thee is neuer seene neither darkenesse nor night neither yet any change of time the light that shineth in thee commeth neither of lāpes nor of the moone nor yet of the bright glistring starres but God that proceedeth of God and the light that commeth of light is he that giueth clearnesse vnto thee euen the very king of kings himselfe keepeth continual residence in the midst of thee compassed about with his officers and seruants there do Angels in their order sing a most sweete and melodious harmonie there is celebrated a perpetuall solemnity and feast with euery one of them that commeth thither after his departure out of this pilgrima ge there be the orders of Prophets there is the famous company of the Apostles there is the inuincible army of martyrs The bless companie heauen there are the true and perfect religious persons there are the holy virgins which haue ouercome both the pleasure of the world and the frailtie of their owne nature there are the young men and yong women more auncient in vertue then in yeares there are the sheepe and little lambes that haue escaped from the wolfe and from the deceiptfull snares of this life and there doe now keepe a perpetuall feast each one in his place all alike in ioy though differēt in degree there charity raigneth in her full perfection for vnto them God is all in all whom they behold without ende in whose loue they will be al cōtinually enflamed whom they alwayes loue and in louing doe praise and in praysing doe loue and all their exercises consist in praises without wearinesse and without trauell O happie were I yea and very happie indeede if what time I shall be loosed out of the prison of this wretched bodie I might bee thought worthy to heare those songs of that heauenly melody song in the praise of the euer lasting king by all the Citizens of that so noble city happie were I and very happie if I might obtaine a roome among the chaplaines of that chappell and waite for my turne to sing praises to my God if I might be neere to my King my God my Lord and see him in his glory euen as he promised me when he sayd O father this is my last determinate wil that all those that thou hast giuen vnto me may be with me and see the glory which I had with thee before the world was created hitherto are the words of Saint Augustine Now tell me good Christian reader what a day shall that be that shall shine in thy house if thou leade thy life in the feare of God when after the course of this pilgrimage thou shalt passe from death te◠immortalitie in that passage when others shall beginne to feare thou shalt beginne to reioyce and lift vp thy head because the day of thy deliuerance is at hand Come foorth a little sayth Saint Ierome out of the prison of this body and when thou art before the gate of the Tabernacle set before thine eies the reward thou hopest for tel me what a day sha◠that be when the Lord himselfe with all his Saints shall come and meete thee in the way saying vnto thee Arise make hast ô my beloued my delight and my turtle-doue for now the winter is past and the tempestuous waters are ceased and flowers begin to appeare in our land How great ioy shall thy soule then receiue when it shall be at that time presented before the throne of the most blessed Trinity by the hands of the holy Angels how clearely shalt thou vnderstand the value and excellency of vertue there the obedient man shall talke of victories there vertue shall receiue herreward and the good shall be honored according to their desert moreouer what a pleasure will it be vnto thee when thou shalt see thy selfe to be in that sure hauen when thou shalt remember the tempestes wherein thou hast beene tossed the straights through which thou hastpassed and the daungers which thou hast passed and the daungers of theeues and pirates from whō thou hast escaped this is the place where they shall sing the song of the Prophet which sayth Had it not bene that the Lord had bene my helper it could not bee but that my soule had gone to hell And how it hath pleased almightie God that among such a multitude of damned persons thou shouldest be of the number of his elect and one of those to whom hee would graunt such exceeding great felicitie and glorie Besides all this what a goodly sight shall it be to behold the feastes and triumphes which they daily celebrate with their new brethren who hauing conquered the world and finished the course of their pilgrimage do enter in there to be crowned with them O what a ioy will it be to see those seates filled vp and that Citie builded and the walles of that noble Ierusalem repaired again with what cheerefull imbracings shall the whole Court of
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
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
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
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
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
else but only to be bomâ— and die then might I haue haâ— some kind of excuse and might haue said that I knew not wâ—â—â— was forbidden me but for sâ—â— much as I haue liued amoâ— Christians and was my soâ— one of them and held in for â— article of my beleefe that tâ— hower should come when should giue vpon account aâ—ter what order I had spent mâ— life for so much also as it wâ—â— daily cried out vnto me by tâ— continuall preaching and teâ—ching of religious persoÌ„s whoâ— aduertisements many following made preparation in timâ— labored earnestly for the pâ—â—uisioÌ„ of their souls health whoâ— life also and example was a greater proofe of that which they spake for so much I say as I made light of these examples and preachings perswaded my selfe very fondly that heauen was prepared for me though I tooke no paines for â—â— at al what deserue I that haue thus led my life O ye infernall suries come and rent me in beeces and deuour these my bowels for so haue I iustly deserued I haue deserued to be hunger starued for euer seeing I would not prouide for my selfe while I had time 〈◊〉 deserue not to reape because â—â— haue not sowne I am worâ—hy to bee destitute fith I haue not layd vp in store â—â— deserue that now my reâ—â—uest should bee dinied me â—â—th when the poore made request vnto me I refused to â—â— lease them I haue deserued sigh and lament in vaine 〈◊〉 long as God shall bee God haue deserued that this worâ—â— of coÌ„scieÌ„ce shold gnaw my oâ—trals for euer euer by repâ—senting vnto me the little pleâ—sure which I haue enioyed 〈◊〉 the great felicity which I hâ—â— lost and how farre greater thâ—â— was which I might haue gainâ—â— by forgoing that little which would not forgo This is the immortall worme that shal 〈◊〉 uer die but shall lie there eueâ—lastinglie gnawing at the 〈◊〉 trailes of the wicked which one of the most tirrible painâ— that can possiblie bee imâ—gined Section 5. Thou wilt peraduenture bâ—â— a mazed good Christian broâ—ther in reading so many kinâ— of paines in hell as hath bene â—ere described and now thou â—rt perswaded that there can be added vnto this no more then hath bene sayd but surely the mighty of God wanteth not force to chastice his enmies more and more for all the paines that we haue hitherto chearsed as such as do apperâ—aine generallie to all the damned but besides these generall paines there be other particular paines which each one of the damned shall there suffer in diâ—uerse sort according to the qualitie of his sinne and so according to this proportion The proud the â—aughtie and proude shal there be a based and brought low to their confusion the couetous shall bee driuen to miserable necessity The couetous The glutton the glutton shal rage with continuall hunger and thirst The Lecherous the lecherous shall burâ— in the very same flames which they themselues haue enkinâ—led and those that haue al the life time liued dissolutely anâ— hunted after their pleasuâ—â— and pastimes shall liue theâ— in continuall lamentation anâ— sorrow Now then if all this shall 〈◊〉 suredly come to passe what mâ— is he that seeing all this so certainely with the eyes of â—â— faith will not turne ouer thâ— lease and begin to prouide foâ— himself against that time whoâ— is the iudgement of men not become where be their with where is at the least their selâ—â— loue which seeketh euermoâ— for his owne profit is much afraid of any losse what may it be thought that men are be come beastes that prouide onâ—â— for the time present negâ—â—ct time to come or haue â—â—ey peraduenture so dimmed â—â—eir eye-sight that they cannot looke before them Hearâ—en sayth Esay ô yea deaffe â—nd yee blind open your eies â—â—at you may see who is blind but my seruant and who is â—eaffe but ye to whom I haue â—nt my messengers and who 〈◊〉 blind but hee that suffereth â—â—mselfe to be sould for a slaue â—â—hou that seest so many â—hings wilt thou not see this â—â—ou that hast thine eares open â—â—ilt thou not giue eare hereâ—nto if thou beleeue nor â—his how art thou a Chriâ—â—ian and if thou beleeue it â—nd dost not prouide for it â—ow canst thou bee thought â—reasonable man Ariâ—otle faith that this is the difference betweene an opinion and imagination that 〈◊〉 imagination alone is not sufâ—â—cient to cause a feare but an â—pinion is for if I do imagiâ—â— that a house may fall vpon mâ—… it is not enough to make me â—fraid vnlesse I beleeue or haâ—â— an opinion that it will be so â—â—deed for then it is sufficient make me afraid and here commeth the feare that muâ—theres alwayes haue by reasoâ— of the suspition they conceiâ—â— that their enemies doe lie 〈◊〉 waite for them If then the â—pinion and onely suspition 〈◊〉 daunger is able to cause thâ— most valiant and couragious 〈◊〉 feare how is it that the ceâ—taintie and beliefe of so manâ— and so great terrible miseries which is farre more sure then any opinion or knowledge doâ—â— make thee to feare if thou perceiuest that for this many yeres past thou hast led a licentious and sinfull life and that at the last according to present iustice thou art condemned to these terrible torments of hell I may also probablie coniâ—cture that there is no other likelihood of â—ameÌ„dmeÌ„t of thy life to come theÌ„ thou hast shewed hitherto after so many yeares past how hapneth it that running headlong forwards into so manifest a danger thou art nothing at all afraid especially considering the sinfull state wherein thou liuesâ— and the horrible â—aines and torments which do attend for thee and the time that thou hast lost and the endlesse repentance which thou shalt haue therefore in the most horrible torments of hell assuredly it passeth all common sence to consider that there should bee such wilfull grosse blindnesse in men Of the Glorie of the Blessed Saints in Heauen Chap. 2. TO the ende there might want nothing to stirre vp our minds vnto vertue after the paines which almightie God threatneth vnto the wicked he doth also set before vs the reward of the good which is that glorie and that euerlasting life which the blessed Saints doe enioy in the kingdome of heauen whereby he doth very mightily allure vs to the loue of the same but what manner of thing this reward what this life is there is no tongue neither of Angels nor yet of men that is sufficient to expresse it howbeit that weâ— may haue some kind of sauour and knowledge thereof I intend to rehearse here euerie word what Saint Augustine say th in one of his medetations speaking of this life O life sayth hee prepared by almighty God for his friends a blessed life a secure life a quiet life a bewtifull life a cleane life a chast life a holy life a life that knoweth no death a life
to al those that haue â—â—tained her and he that shall haue her in continuall possessioÌ„â—all be blessed Keepe thereâ—â—re O my sonne the lawes of â—â—mightie God and his counâ—â—ls for they shall be as life to â—â—y soule and sweetnesse to â—â—y taste then shalt thou walke â—â—fely in thy wayes thy feet â—all not find any stumbling â—ockes if thou sleepe thou â—alt haue no cause to feare â—thou take thy rest thy sleepe â—all be quiet Now this is good Christian â—other the sweetnesse and â—uietnesse of the way of the Godly but the wayes of the â—icked are farre different as the holie Scriptures do dedâ— vnto vs the paths and 〈◊〉 of the wicked faith Eiâ—â—stieus are full of brambâ—â— and at the end of their iouâ—â— are prepared for theÌ„ hell 〈◊〉 nesie and paine Doest 〈◊〉 thinke it then a good exthâ—â— to forsake the wayes of mightie God for the wâ—â— of the world sith there 〈◊〉 great difference betweene â— one and the ether not 〈◊〉 in the end of the way but â— in all the steppes of the samâ— what madnesse can be gâ—â—â—ter then to chuse rather â—â— one torment to gaine anotâ—â— theeÌ„ with one rest to gaine 〈◊〉 ther rest And that thouâ—â— more clearely perceiue the 〈◊〉 cellencie of this lest and whâ—â— a number of benefits are pâ—sently incident thereunto beseech thee hearken attentiuely what euen Almightic God himselfe hath promised by his Prophet Esay to the obseruers of his Law in a maner in these wordes as diuerse interpreters do expound them when thou shalt do faith he such such things which I haue commanded thee to do then shal forthwith appeare vnto thee the dawning of the cleare day that is the Sunne of iustice which shal driue away all thine errors and miseries then shalt thou beginne to enioy true and perfect saluation and all thy former sinnes shall be blotted out of Gods remembraunce and the glorie of the Lord shall compasse thee round about then shalt thou call vppon the name of the Lord and he will surely heare thee thou shalt call and he will say behold I am here present and readie to graunt thee whatsoeueâ— thou shalt haue neede of the in the midst of the darknes tribulations and vexations of thâ—â— life the light of Gods fauour shal shine vpoÌ„ thee which shalâ— comfort thee and thy darkneâ—â— shall be as the noone day for the Lord wil so ordain that the very calamities withall eueâ— the very falls of thy sinnes past shall be an occasion vnto thee of thy greater felicitie he wâ— giue thee alwayes true peace and quietnesse in thy soule and in the time of famine dearth he will sende thee plentie and aboundance and thy boner shal be deliuered from death and from the euerlasting fires and thou shalt be like a garden of pleasure and like a fountaine of water that neuer ceaseth running of thee will hee make a building which laye for many yeares before desolate in such sort that it shall stande stedfastly and endure with sure foundations from generation to generations And if thou shalt take pains in sanctifying my Saboths not in spending them in leude exercises nor yet in fulfilling thy owne will against mine but shalt obserue withal diligence and care all such things as I haue commaunded thee this day then shalt thou take delight in the Lord whose delights excell all the delights in the world and I will lift thee vp aboue the heights of the earth that is vnto a most happie state of life whereunto all the treasures of fortune or of humaine nature can not reach Finally I will giue thee afterwardes plentie and abundance of that precious inheritance which I haue promised vnto Iacob thy father which is the felicitie of glorie for the mouth of the Lord hath spoken it All these in a manner bee the wordes of Almightie God by the Prophet Esay Nowe these are the benefites which Almightie God hath promised to his seruaunts and albeit some of them be for the time to come yet are some of them to bee presently receiued in this life as that newe light and shining from heauen that sacietie and aboundance of all good things and assured confidence trust in Almightie God that deuine assistance in all our prayers and petition made vnto him that peace and tranquillitie of conscience that protection and prouideÌ„ce of Almightie God that garden of delights which is the verdure and beautie of grace that fountaine which neuer wanteth water which is the prouision sufficiencie of things Thus heauenly delights do excel all the delights of the world and that eleuation of spirite whereunto no strength or power of nature is able to aspire All these are the gracious gifts and fauours which Almightie God hath promised to his seruaunt in this life They all are his workes of his mercie effectes of his grace testimonies of his loue and blessings which hee of his fatherly prouidence sheweth towardes them vppon euery one of which there is so much to be sayd that the breuity of this volume will not suffer me to treate particularly of euery point but to be short all these benefits doe the godly enioy both in this present life and in the life to come of all these are the vngodly depriued both in the one life and in the other Whereby thou maist easily perceiue what difference there is betweene the one son and the other seeing the one is so rich and the other so poore and needy for if thou ponder well all these words before declared and do likewise consider the state and conditious both of the good and the wicked thou shalt find that the one sort are in the fauour of Almighty God and the other in his displeasure the one be his friends The difference betweene the state of thâ— good thâ— wiâ—ked and the other his enemies the one be in light and the other be in darknesse the one do enioy the company of Angels the other the filthy pleasures and delights of finne the one are truely free and Lords ouer themselues and the other are become bond-slaues vnto Sathan and vnto their lustes and appetites the one are ioyfull with the witnesse of a good conscience and the other except they bee vtterly blinded are continually bitten with the worme of conscience euermore gnawing one them the one in tribulations stand stedfastly in their proper place and the other like light chaffe are carried vp downe with euery blast of wind the one stand secure firme with the anker of hope and the other are vnstable and euermore yeelding vnto the assaults of fortune the prayers of the one are acceptable and liking vnto God and the prayers of the other are abhorred and accursed the death of the one is quiet peaceable precious in the sight of God the death of the other is vnquiet painefull and troubled with a thousand frights and terrours To conclude the one liue like childreÌ„ vnder the
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