seemeth to me good and reasonable sayd Aâ—sâ—lon againe howbeit there is no iudge appoynted by the King to giue you audience but who will make mee a Iudge vppon the earthe sayeth hee that all those whiche haue businesse myghte come vnto mee as vnto an vpright Iudge And as there came a certayne man to salute hym hee stretched foorth his hande and taking hym thereby embraced kyssed hym and the lyke hee did vnto all the people of Israâ—ll which came to iudgemâ—ntâ— â—nd to haue audience of the Kyng his father and heereby hee withdrewâ— the heartes of the Israelytes from his father And when â—ee wente to Ebron he sente out priuy â—coutes amongst the Tribes of Israel saying thus vnto them as soone as you shal heare the sounde of the trumpet say vnto the Israelites Absolon reigneth in Ebron And there was a strong conspiracie and their company greatly increased Of the shorte and miâ—erable life of noble men Chap. 27. BUt admit that the ambitious man bee exalted alofte and promoted to the highest place his charges doe increase hys cares are multiplyed his times of abstinence are prolonged and his quyet nightes from reste are turned to watching whereby the bodye is distempered nature is weakened and the vitall spirites made feeble And through suche distemperatures the sleepes are broken the appetyte is loste the strength decayeth and the bodye consumeth And languishing in him selfe perhappes he liâ—â—th not halfe his dayes but quickely shorteneth his misâ—rable life with a more miserable â—nde The saying of the Poete in him is verifyed Thynges that are great in them selues doe soone fall and greate men haâ—â—â—t permitted to continue long in their estates and they bâ—â— exalted that they may come down with a greater fall This saying of the Prophete also by them proueth true I did see sayeth hee the wicked man highly aduanced and set alofte yea euen as high as the Cedar trees of Libanus but I passed by and beholde there was none that woulde know himâ— I sought him and in the place of his dwelling hee coulde not bee founde His dayes shall bee abridged and shortened hee shall bee stryken as the vine in the fyrste floure of hys Grape and as the Olyue when it bryngeth foorth flowers according to the saying of the wise man The lyfe of euery potentate is but shorte The properties of a proude man Chap. 28. AS soone as the ambitious man hath aspired to honour â—ee is straight wayes puffed vp with pride and without all measure bee breaketh into bragges and boastes sounding to his owne prayse and credite Hee bendeth not hys minde to doe good vnto others but gloriouslye to blasâ— oute hys power and prerogatiue Hee presumeth hys person to bee made muche better bycause hee hathe gotten superioritie But alas highe degree maketh not a good manne nor honour nor dignitie maketh a manne better but the honestie and vertue wherewith hee is endued Furthermore the ambitious man exalted on high contemneth the companye of his olde friendes and disdayneth the sight of his former famyliars and turneth hys face from his wonted acquayntaunce hys countenaunce is proude his gaâ—e is glorious hys mouthe is filled wyth haughtie termes hys mynde is fixte vppon waightye matters Hee is impatient of subiection and desirous to beare rule hee is a clogge vnto the cleargye a greate burthen vnto hys subiectes and a heauye yoke vnto hys neyghbour Hee can not patiently beare any greeuous thing that shall touche hym selfe nor delaye that whiche hee hath conceiued in his minde but he is rashe bolde boasting arrogant soone moued and verye importunate Of the fal of Lucyfer the father of pryde Chap. 29. O Pryde whiche no man can beare thou arteâ— intollerable and odious vnto all men and amongest all vices thou always arte the firste and laste where thou â—ommest euerye other sinne doeth folowe and when thou takeste thy leaue the other are forsaken For it is written Pryde is the beginning of all sinne and the firste begotten and eldest daughter of deathe For this wicked daughter Pryde in the very beginning of things did sâ—irre vp the creature agaynst the creatour that formed and made hym the Angell against God but God threw hym down from the heauen bicause hee dyd not continue in the trueth hee threwe hym downe from the state of innocencye into sinne from sinne into myseries from the brightnesse of heauen into the darke and mystiâ— ayre Hearken what the prophet saith of this fall How arte thou fallen down from heauen O Lucifer which didest rise in y morning thou which diddest wound all nations are now fallen vnto the earthe thou I say whiche saydeste in thy hearte I will ascende inâ—o the heauen and will exalte my selfe aboue the starres I will sit in the mountayne of witnesse in the sides of the North and I will ascende aboue the heigth of the cloudes and will bee like vnto the moâ—te highest Thou waste the Image of hys lykenesse beyng full of wisdomeâ— and perâ—ite in comelynesse thou waste the dearling of Gods Paradise Euery precious stone was in thy garmente the Zaâ—donicke the Topase the Iasper the Crysolyâ—e the Onixe the Beryll the Carbuncle the Saphyre and the Emrode yea the verye Golde it selfe to bee shorte all these thinges O Lucyfer were prepared in that day that thou waste created for the setting forthe and trimming of thee Thou wast that Châ—rubine whose wings were stretched foorthe And I placed thee vppon the holye Mountaine of god Thou diddest walke in the middest of the stones set on fire thou wast pâ—rfâ—t in thy procedings from the day of thy creation vntill sinne and iniquitie was founde in thee but when thou diddest transgresse I did cast thee out of the holy mountaine Thy harte was exalted puffed vp through thy beautie and brightnesse and nowe I haue caste thee downe vppon the grounde The Cedar trees were not higher than hee was in paradise the fyrre trees did not match his heigth and the Palme trees were not equall wyth his boughes there was no tree of Paradise comparable vnto his bewtie bycause God made him comely and goodly to beholde amongst many And he is now become king of the children of Pride He is that greate redde Dragon whiche hathe seuen heades whose tayle drewe after it the thirde parte of the Starres of the firmamente and set them vpon the earth And hee is that greate Dragon and olde Serpente whiche was throwen downe and is called the Diuel or Satan who seduced the whole worlde and is caste vppon the grounde and his Angells also with him Of whome our Sauiour saith I did see Sathan like vnto the lightning falling downe from heauen For euery one that exalteth him selfe shall bee made lowe and heâ— that humbleth him selâ—e shal be exalted Of the Arrogancie of men Chap 30â— O Proude presumpâ—ion O presumptuous pride whiche diddest not only attempt to make the Angell equall with God but hast presumed also to make men
THE MIRROR of Mans lyfe Plainely describing What weake moulde we are made of what miseries we are subiect vnto howe vncertaine this life is and what shal be our ende Englished by H. Kirton WORMES MEATE O FROATH O VANITIE WHY ART THOV SO INSOLENT IMPRINTED AT LONdon by Henry Bynneman 1576. TO THE RIGHT Honorable and his singular good Lady the Lady Anne Countesse of Penbroke mother vnto the Honorable Lord Compton H.K. vvisheth all honor and long lyfe TO auoyde the faulte of Ingratitude amoÌ„gst the olde Philosophers beeyng accompted one of the gretest I thoght it good ryght Honourable to dedicate this Boke vnto you as a token or argument of my good will rather remembring thaÌ„ requiting your bouÌ„tifull curtesie The which Boke was written aboue three huÌ„dred and threscore yeeres past entituled The miserie of man. The contentes whereof if with deep and due iudgement we doe consider we shall easily finde greate cause to make a rechlesse accouÌ„t of al worldly pomp vanitie that for great cause For our life in hir firste entrie into this world is encouÌ„tred with thre capital enimies paine care and sorow Payne bids the body battayle care continueth the skirmish and sorowe giueth the victorie It is a greeuous thing to behold our â—irst entertainement so displeasantly entreated wee lamente in the firste minute and rewe to the laste moment No sooner born but straight bounde hande and foote and cast into the cradle as into a prison wher we lie long time fast fettered in the feeblenesse of our owne flesh Then enter we into the warres that holy Iob speaketh of where he sayth The life of man is but warfare For there is no part of mans age that he passeth ouer in the whiche he hath not some combate to fight The firste conflict which we are to endure is infancy in the which time wee labour with the lacke of reason and fighte with our own folly not knowing where we are ne what wee are ne whence nor for what we come TheÌ„ after a time we haue to striue with our hands and feete vsing them to learne their duties And in this conflicte wee doe continue vntil the age of seuen yeres al the whiche time we are feble weak without iudgemeÌ„t or reason not able to help ourselues These yeeres ouerpassed we warre vnder the fear of the rod in spending time to learne some liberall science or else some other machanical arte wherby we may either aspire to some high estate or else procure our necessary sustenaÌ„ce In the third part of our age we enter into a most perilous skirmishe fighting againste the desires of the fleshe againste fonde affections and vaine imaginations whiche causeth the minde to be vnconstaÌ„t and to be caryed away with sundry fancies Fourthly we haue to encouÌ„ter with manhoode In this warfare we beare some couÌ„tenance in the coÌ„mon welth ambitiouslye seeking after honor and estimation and couetously affecting wealthe and riches To this age is incideÌ„t the charge of wife and children the maintenaunce of our family care of posteritie After all these foloweth the mayne battayle which neuer taketh peace with vs vntil our dying day In this field we receiue many wounds which neuer can bee cured as bleared eyes treÌ„bling hands gowty feete deaf eares wrinkled brows leane cheeks lothsom breth baldnesse corruption of stomacke with many moe miseries infinite whiche neuer rest to vaÌ„quish the body with furious assalts ne to disquiet the minde with troublesome thoughts to wound the conscience with the remembrance of things past And furthermore suche is the vnhappy lot of life that all those things whiche wee most greedily desire as honor richesâ— plesures wee leaue them again speedily and in our greatest dangers they do vs no good Therfore the wise Philosopher being demaÌ„ded what was the gretest thing in the world aunswered it was the valiaunte heart of a man that coulde coÌ„temne and lightly esteme the high mighty things of the world For honor and dignitie hath no assurance and in Fortunes fauoure is no stabilitie Philip king of Macedone obteined in one day three notable victories After the which he is sayd to haue kneeled downe vpon the grounde holding vp his handes vnto the Heauens crying out in this wise O Lady Fortune most vncertayne O my happie destenies I humbly beseech you that after this greate honor and glory whiche you nowe haue giuen mee you woulde moderate and temper the troubles afflictioÌ„s which in time to come you will lay vpon mee For commonly gret prosperitie is a messenger to greeuous calamitie nothing in this life is certayn or sure As Socrates affirmed when he sayd that the certaynest thing in this worlde was that all things were vncertaine It is written that diuers Captaynes came vnto Agesilaus and requested hym to walke vp vnto the hill called Olympus where saide they you shal see great wealthy merchantes vttering a world of riches and pretious Iewels His aunswere was this if I coulde buy or sell yea or exchaÌ„ge their sorow for mirth sicknesse for helthe deathe for life I would theÌ„ goe thither and spende all that I haue but I see quoth he that the biers sellers yea and the very things themselues are condemned to die and to perishe Wherefore neither the sight of any thiÌ„g nor the obtayning of anye thing there can better mine estate or help me at the hour of death wheÌ„ I must creepe into my graue For although honor wealthe and riches beare great rule amoÌ„gst meÌ„ yet they preuaile not against death To verefie the same I could wishe right Honorable other testimonie thaÌ„ the lamentable funerals of your louing daughter lately deceassed of whome I wil forbeare to speake much least the greene memory may rufully renew your forepassed sorowes In whome whiles she was what might be wished that she wanted Shee was indued with all excelleÌ„t gifts as beautie vertue and fortune Hir vertues were passing and made hir comparable with any of hir equals Hir beautie was singular and made hir most amiable What greater fortune than to be nobly borne and to liue in honor Shee feared God shee loued hir Prince she hâ—ted vice and followed vertue shâ—e pitied the miserie of the afflicted she releeued the necessitie of those that wanted she was the daughter of true nobilitie the mirror â—f al curtesie the mistresse of al modestie To be short she did well and dyed well Yet neyther noblenesse of birth nor yet the gifts of nature or Fortune could keepe hir with vs wheÌ„ death would haue hir Thus you may see howe lothsome our life is and howe vncertayne the transitorie things of this world are I hold him therefore most wisest that so liueth as though he shoulde always die There came one vnto Diogenes sayd O what a miserable thing it is to liue in this worlde vnto whom he answered my freÌ„d you are deceiued for it is no misery for a man to liue but it is a
adayes doe come to the terme of fortye yeeres but more fewer doe attaine vnto the age of three score yeeresâ— If one proceed forward come to olde age his hart is by and by afflicted and tormeÌ„ted his head is shaken and toâ—t his spirites wax fainte and weake his breathe yeldeth a lothsome ayre his face becommeth wrinkled his stature beginneth to be crooked his sight fayleth him his ioyntes weaken his nose runneth his heares fall of his handes tremble and shake his teeth waxe rotten his eares become deafe his vertue and strength doth vanishe and decaye The olde man is soone prouoked and styrred to wrath and hardly and with much a doe hee is reconciled agayne to reason Hee is quicke of beleefe and slowly brought from it he is ful of suspition coÌ„plaints he is for the most part sad seldom mery he is neare couetous he is swift to speake but stow to heare he praiseth his old acquaintance despiseth his newe friends He doth reprehend that which is present and commendeth that which is past he sigheth and is carefull hee is dull and impotent Heare what the Poete sayeth Manye incommodities beeâ—â—tte an â—lde man on euery syde But let neither old â—en boaste of them selues agaynst young â—en nor yet let not young men become inâ—olent agaynst olde men for what wee bee the olde man in times paste was and what â—e now is the very same in tyme to come if lyfe long last shall we bee Of the labour of mortall men Chap. 9. THe byrd is created to flye and man is borne to labour all his dayes bee full of paynes care and mysâ—rie neyther doâ—th his myndâ— rest in the night And what is this els but vanitie there is no man vnder the sun without labour or trouble no man vnder the moone without some want or defecte no none at any tyme without vanitie Time through delay is the worker of all changeable things Uanitie of vanities and all is but vanitie sayeth the wyse man. O how dyâ—â—rs be the studies and affections of men how disagreeing or vnlike be thâ—ir exercisâ—s And yet one ende is dew vnto them all and the selfe same effecte labour and affliction of the spirite is incident vnto them all There is great labour and exercise saith the wyse man ordayned for all men and a heauy yoke is layde vppon the children of Adam from the day that they come forth of their mothers wombe vntil the day of their buriall in the mother of all men Of the studies of wise men Chap. 10. LEt the wise men searche and curiously enquire the altitude or heigth of the heaâ—ens the bredth of the earth the depth of the Sea let them seâ—erally dispute of euery one of these a part let them diligently consider of them al let theÌ„ alwayes learne or teach and what shall they finde or reape of thys their exercise but labor sorow and disquiet of the mind He knewe this by experience which sayd I gaue and applyed my mynd that I mighte knowe wisdome and learning errors and foolishnesse and I founde it was nothing else but labor and affliction of the minde for where much wisedom is ther is also great traâ—ell and warres of the wits and the man that seeketh to attayne knowledge procureth to him selfe greefâ— and care For although hee whiche seeketh out tâ—ose things must of necessitie giue himselfe to much watching great diligence and continuall paynes yet is there scarcely any one thing so base or vile or any thing so easâ—e to be knowen whiche man may fully vnderstande and assuredly coâ—ceiue vnlesse peâ—happes this one thing he may perfitly learne and knowe that there is nothing absolutely knowne vnto man notwithstandyng his greate and forcible argumentes grounded vppon probable reasons Yea farthermore the corrupte bodye afflicteth the mynde and this earthlye habitation or mansion house keepeth downe the diuine sense or vnderstanding which pondreth and museth vppon many things Heare Solomon vppon this matter All thinges sayth hee be harde man can not declare and expresse them in wordes And in an othere place There is a man saith hee which taketh no rest day nor night and yet can hee fynde out no reason of the workes of God yea howe muche more hee shall labour to seeke the knowledge of thâ—m so muche the lesse shall hee fynde They therefore doe soone faynteâ— which endeuour to aspire to the greate sâ—creciâ—s which are onely reserued to the secret scrutinie of the diuine maiâ—stie Bicause man thereby should become proude aâ—d loftie and by the hidden mystery of his workes God shall bâ—e glorified For hee which doeth carefullye seeke to atâ—hieâ—e to the mightines of gods maieâ—tie shall be oâ—erthrown through the mightie power of his glory bicause the more man vnderstandeth the more he doubteth he which thinketh him selfe wisest is most fooleâ— and most deceyued Therefore it is a parte of wisdom or knowledge for a man to vnderstand that he is ignorant for God hath made man vpright and man hath incombred and wrapped him self in many and infinite questions Of the dyuers studies of men Chap. 11. MOrtall men make their wayes through hedges and by-pathes they clime high mountaynes and sâ—rmounte the greate hils they trauaile ouer rockes they march ouer the steepe Alpes they enter into Caues they sounde the deapthe of the Sea they searche the bowells of the earth and sifte the very Centre thereof they wander in the wildernesse and solitarye places of the woodes they hazarde them selues in desertes and vnknowne corners they caste them selues into the daunger of wyndes â—allings of houses Castles Towers and of slipping downe headlong from vpright and steepe place they make them selues subiect to stormes and greaâ—e â—empeâ—â—e to shoures thunders lightning floâ—ds and earthquakes They trie oâ—â— metalâ—es and coyne them they graue stones and polishe them they cutte and hewe downe wooddes they weaue wind webbes to make cloth they measure out garments and sowe thâ—m togither they buyld houses make gardens tiâ—l and manure the fields plant vineyards heate ouens set vppe milles they fish they foule they hunt and hauke they study and inuente newe deuises they consult and ordayne they complayne striue they robbe and steale they make marchandise and deceyue one another they braule contend and fight and an infinite number of suche lyke things they practise to the ende they maye scrape wealth togither and heape vp riches that they may multiply their gaynes encrease their profites obtayne honors aduance their dignities enlarge their possessions and authoritie And all these are but troubles trauels vexations and afflictions of the minde If they hardly beleeue me let them giue credite to the wise king I haue saith he extolled magnified my workes I haue builded housesâ— and planted vineyardes I haue made gardens and orchards I haue sowen and planted 〈◊〉 them all kind of trees I haue made pondes and ditches
for water to comfort my liuely yong trees when they budde and spring out I haue possessed bondmen and handmaydes and haue hadde a greate famâ—lie I haue hadde greate heardes of beastes and greate flockes of â—â—eepe yea more than all the other Kings whiche raigned before mee in Ierusalem I gathered and heaped vâ—pe golde and siluer and the riches of Kings and prouinces I ordeyned for my pleasure singing men and singing women and the delicate recreations that might be had for the children of menâ— I made cuppes and flagons of siluer and golde to put winâ— intoâ— and I did exceede iâ— riches all the kings that were before me in Ierusalem But when I turned my selfe backe and beheld those things which my hands had made and considred my paynes in the which vaynly I had trauelled and sweat I did see in tâ—â—m all nothing else but vanitie and affliction of the minde and that there was nothing permanent vnder the sunne Of diuers griefes and sorowes of mankinde Chap. 12 O What sorowe and anguishe of minde doeth vexe mortall men Thought consumeth them pensiuenesse doth possesse them heaâ—inesse harmeth them feare putteth them out of comforte tremblyng moueth all the partes of them horror dâ—pryueth them of their perfite senses terror doeth afflict them sadnesse doeth trouble them and trouble doâ—th make them sadde and hâ—auye The poore and the riche the seruante and the master the maried and the single man to conclude the good and bad be all tormented with worldly vexations and are all toste with worldly tempestes Beleue in this a master that hath tryed it If I shall bee wicked sayth Iob then woe vnto mee if I shall bee iuste and vpright I shall not lifte vp my heade beyng burdened and ouercharged with affliction and misery The miserie of the poore and riche Chap. 13. THe poore are prest with famine supprest with sorow opprest with thirst colde and needinesse They be nothing esteemed they consume and pine away they be despised and discomforted O howe miserable is the condytion of him that beggeth For to aske â—or Gods sake hee is abashâ—d througâ— sâ—ame and if he doeth not aske he is pained and pyneth away through neede And therefore is he constrayned by meere necessitie to begge He doth accuse and fynde fault with God as that he were vnrightuous and partiall for so much as he did not deuyde these worldly thinges equally Hee blameth hys neighbour as wicked and vnmercyfull for that hee doth not fully and sufficiently succour his neede He doth fret and fume murmureth and curseth Marke what the wyse man sayth vppon this It is better saith he for a man to dye than to stand in need The poore man shall be odioâ—s euen to his neighbour All the dayes of the poore be euill and miserable yea verilye his owne bretherne oftentymes doe shunne him hys friendes loathe hym hys ennimyes laughe at hym And therefore vppon greate cause the Poâ—t sayeth Whylest fortune doeth fauour thee thou shalte fynde manye friendes but if woe doe bewytche thee thou shalte be lefte alone Out vpon this shamefull worldly consideration that the person of a man shoulde bee esteemed according to his fortune whereas in deede the giftes of fortune ought rather to be esteemed according to the goodnesse of the person that doethe possesse them But suche is the iniquitie of tyme that a man is taken to be so good as hee is riche and so euill as hee is poore whereas indeedeâ— eache man oughte rather to bee thought so riche as he is good and so poore as he is euill The riche man is ouerthrowen through his abundance hee is caried away by vayne glory and through the confidence that he hath in his welthe he braggeth and boasteth being puâ—t vp with pride hee runneth at his pleasure and falleth into that whiche is vnlawfull But those thyngs truely which were his delightes and causes of offences shall bee eftsoones made the instrumentes of his tormâ—ntes The laboure in getting the feare in possessing and the sorow in losing doth alwayes trouble and disquiet his mind For where thy treasure is sayth Christ there is thy hart The miseries of Seruantes and Mastâ—rs Chap. 14. THe seruante or bond man is vexed and weried about the prouision of his maisters necessaries with watching and carying of things from place to place he is beaten with stripes and spoyled of his wealth If he haue no riches his labour must make a painful purchase if he haâ—e ought he is coÌ„pelled to spende it at his masters pleasure The offence of the master is the peyne of the seruant the offence of the seruant turneth to the pray of hys master For as the Poete saith Wherein soeuer the rulers do amisse the poore subiects feele the smart The wilde asse in the wildernesse is the game or pray for the Lion euen so is the poore man the pray for the riche O extreame condition of bondage Nature hathe brought foorth all men free but fortune hath made slauâ—s and bond men The bondman is forced to suffer and no man is permitted to take compassion vppon â—ym hee is compelled to weepe wayle and to be sorowfull and no man is suffered to be sory with him so is â—e not his owne man and in his miseries soroweth comfortlesse The martiall mindes liue in miserable moodes for besydes the great paynes they endure and the continual daungers they â—tande in they make theyr onely felicitie of other mens miserie and it is an odious thing to liue vppon the spoyle of an other The cruell master lyueth alwayes in feare least the treason of hys seruantes shorten hys dayes If he be gentle then hys familiaritie breedeth contempte feare then dothe vexe him if hee be seuere and contempte setteth him at nought if hee be curteous For crueltie getteth hatred and contempt foloweth familiaritie Furthermore familiar care causeth weerineâ—se and priuate regarde bringeth griefe Wherefore it behoueth a man to be readie and well fenced on euery syde that hee may beware and take heede before hand of the ambushes and the craftie fetches or deceytes of the malitious and enuious men whereby hee may repell and put away the iniuries of those whyche assaulte hym to the ouerthrowe of hys enimies and to be able to defende hys neyghbors and protect hys countrey men For one daye is not satisfyed in hir malice â—owardes man in thys lyfe but she bringeth foorth laboures and sorowes for an other and one nyghte doeth shewe and declare knowledge to another Wee therefore do leade our dayes in trauell and passe ouer many nightes without sleepe The miserie of the maried and vnmaried man Chap. 15. SO deepely rooted is lecherous lust in the fleshe of man that if it be possible for fire not to burne it is possible for man not to lust For howsoeuer the fleshe shall bee kepte vnder yet shall not that vnquiet Iebusite bee dryuen out or conquered For although thou
kindes of diseases or such diuers sortes of passioÌ„s as the frailtie or weakenesse of man could endure and suffer Shoulde I call it tollerable impatience to suâ—tayne suche infirmities or intollerable sufferance It is better I ioyne them both togither For it is intollerable for the bitternesse of the passion and tollerable for the necessitie of suffering Mans nature froÌ„ day to day is more and more corrupt Insomuch that many holsome experimeÌ„ts which in tymes past were of great force are nowe through the defect or weakenesse of mans nature become hurtfull and dangerous For now both the worlds that is to say y great world that contayneth all and man whyche is the little world contayned therein waxe both olde and drawe towardes an ende And howe muche the more the age of them both is prolonged or encreased so much the worse the nature of them both is vexed and troubled Of diuers kindes of torments which men sustayne Chap. 26â— WHat â—houlde I speake of the poore and miserable wretches of thys worlde which by innumerable kynds of tormentes sustayne punishmente Some of them are beaten to deathe with cudgels some cut off by the sword some burnt with fire some are stoned â—o deathe some are torne in pâ—eces with Horses and with the talents of beasts some are hanged on gibbets some are rackte and strangled to deathe some are tormented with engins made of mettalles and they are crucifyed with a million more of miseries Some are straitely prest with fetters and bonds and yoked with sundry engins Some are cast into prison and there pine away for neede Some are throwen downe headlong from high places some are drowned flayed quicke dismembred cut in peeces and perced through theyr bodyâ—s Upon them falleth those punishments of the which the Prophete speaketh saying some perishe vnder the sworde some by famine and some in durance or captiuitye It is a heauie and pitifull syghte that some are giuen to feede the â—oules of the ayre some the fishes of the Sea and some the beastes of the earth Alas woe vnto you most wretched and miserable mothers which bring forth such vnfortunate children Of a certayn horrible fact committed by a woman compelled thereunto by extreame misery Chap. 27. TO leaue out nothing wherby the miseries of this worlde may bee manifest I wil make rehersall of an horrible and dreadfull fact committed in the Iewes warres A certayne woman of noble parentage and great wealth did endure the common fortune in the siedge of Ierusalem amongst the rest of the multitude which came thitâ—er from diuers places The goods which shee brought into the citie were for the most part taken and spoyled by the Tyrantes And that little which was lefte to sustayne hir weary life the robbers and spoylers of the Citie dayly entring into hir house berâ—eued hir thereof Whereby great trouble griefe dyd so much moue hir that often times with opprobrious wordes she did attempte to stir vp their choler by their bloudy hands to end hir wretched life But when by no meanâ—s shee could prouoke their anger to fulfill hir euil intent nor yet could mouâ— them to take compassion vppon â—ir miserable estate all hope of foode forsaking hir and payne of penury pinching hir vsing the worst counsail did arme hir selfe against the lawes of nature For hauing a yong babe sucking at hir breast she cryed out and sayde O vnhappye chylde of an vnfortunate mother â—eauye is thy chaunce but heauier is my choise for I am forced to make foode of my owne fleshe I will make my myserie knowne to all posteritie and the crueltie of the Romaynes the cause of my calamitie Come now therfore my little babe whom I haue borne full often in myne armes whom I haue nourished with my tender pappes whom I haue kissed full sweetly with my â—ippes let â—hy flesh bee foode vnto thy woâ—ull mother and let the womb which brought thee into light be thy rufull graue And when she had thus spokeÌ„ she murdered hir child part of whom through famyne shee presentlye deuoured the rest shee did reserue to feede hir furious appetite And beholde the hungry souldyers passing by receyâ—ed the broyling sauour of hir vnnaturall dyet Wherefore with force they came into the house to spoile hir of hir foode whose desire to satisfie shâ—â— playd hir parte most kyndly saying behold I haue reseâ—ued the best portion for you and by by vncouâ—râ—d the remnant of hir child which vnkynde and cruell spectacle dyd so dismay them and moue their senses that trembling feare betooke them all and the horror of the sight did bereaue them of theiâ— speeche But shee with a Tygres countenaunce and moste cruell harte sayde vnto them â—ate friendes it is parte of my chylde of my deaâ—â— sonne whome I haue brought into this worlde and through penurie it is my deed what wil you be more scrupulous than the mother shall bloudy Souldiers haue more tender harts than a silly woman if pittie or naturall affâ—â—ction doe ouercome you and cause you to abhâ—r my dyet I my selfe will feed therâ—on agayne And after she had thus sayd the souldiâ—rs departed as men all astonied at the sight the which spoyling â—ir of all hir wealth and riches left hir none other â—oode to feede vppon Of the punishing of the Innocent and dismissyng of the guiltie Chap. 28. LEt no man assure him selfe to bee free or â—xempt from pâ—yne although he knowe him selfe to bee without offence Hee that standeth let hiâ— take heede that hee doe not fall For the innocent is often tymes condemned and the offendour deliuered the godly is punished and the wicked is honored Iesus is crucified and Barrabas is dismist In these our dayes a quyet man is esteemed vnprofitable and he that is addicted vnto deuotion or to the seruice of god is reputed for an â—ypocrite and the simple man that is without decâ—ite is accompted for a foole For the simplicitie of the rightuous man is laughed at and hee whose vertue sâ—ineth before men as a lampe in the imaginations of the riche is contemned ¶ The second Booke of the Mirror of mans lyfe Of the culpable and synfull beginning of mâ—ns â—onuersation Chapter 1. THere bee three things which men are wont chiâ—flye to affect Riches Plesures Honours Riches are the nourses of sinne and iniquitie Pleasure is the daughter of dishonestie and the guyde that leadeth to calamitie Honour is the mother of worldly pompe and vanitie Whereuppon the Apostle saynt Iohn sayth Doe not loue the worlde nor those things which be in the world for whatsoeuer is in the worlde it is eyther the concupiscence of the fleshe or the delight of the eyes or els the pryde of mynde For the flesh foloweth pleasures the eye regardeth riches and the mynd respecteth honours From the roote of riches spring wanton desires and auarice pleasures are the braunches of glutonye and leachery the â—ruites of honours are pryde and insolencie Of the feruent
vade away and â—hall soone decay as the pothearbes And to omitte the speaking any more of this matter least I shoulde seeme malitiousâ— what is more vaine than to adorne the table with fine and imbrodered clothes with Iuorie trenchers with long carpettes wyth flagons of siluer and golde and a number of pretious and gorgeous ornamentes or what â—uayleth iâ— a man to paynte his chamber to gilt the postes of his â—edde to prouide a faiâ—e or sumptâ—ous portall to enter thereinâ— to make the pauement shine to fyll hys bedde full of feathers to couer it wyth silke or else to decke it wyth curtaynes or canapye for it is written wheÌ„ he dyâ—th of al these things nothing shall â—e receyuâ— ne yet his glorye or pompe â—hal folowe him Of the vncleannâ—sse of mans hart Chap. 39. THere is no man that can boaste of the cleanenesse and puritie of his heart for as muche as euery one of vs hath offended God in many things And if wee shall saye wee haue no sinne wee deceiue oure selues and the trueth resteâ—h not in vs What manne is hee that can saye with the Apostle I do not knowe my selfe guiltie in any thing and yet for all that I am not iustifyed who is he that can say thus if there bee any suche wee may well prayse hym Beholde euen amongst the Saintes of God there haue bâ—ne â—ounde some chaungeable and the very heauens are not cleane in hys syghte no not his Angels for in them hee hathe founde wickednesse Howe muche more then is man abâ—ominable and vnprofitable in the sighte of God whyche hath drunke as it were the water of iniquitiâ— sinne Therefore dyd it repente GOD that hee hadde made man bycause hys malice and frowardnesse was greate vppon the earthe and his thoughts were alwayes enclined vnto euillâ— for thys cause beeyng inwardly moued with sorow hee destroyed man whome hee hadde made in the fyrst age But yet for all thys the iniquitie of manne dyd abounde and the charitie of many waâ—ed colde All men wente astraye and were become vnprofytable and there was not one that dyd goodâ— no not one For the whole lyfe almost of mortall men is full of sinne and iniquitie in so muche that scantely one can bee founde whiche doeth not declyne on â—he left hande whych doeth not returne to hys former wickednesse agaynâ— and pyne away in vncleane corruption but rather to increaâ—e their offâ—nces they doe bragge and boaste when tâ—ey haue done amisse and reioyce iâ— their wicked doings they are replenished with 〈◊〉 pride of abomination as with malyceâ—â—orâ—icationâ— couetousnesse and pryde â—â—ey â—e also fraught wyth eâ—â—y manslaughterâ— contention deâ—â—â—â—e â—â—ill will and â—atredâ— they may be whisperers â—ale bearers â— seditious pâ—rsons â—atefull to God contumeliousâ— proâ—deâ—â—igh mynded inâ—entors of mischiâ—â—â— probediâ—â—â— to tâ—â—ir parents wiâ—â—out diâ—cretionâ— without order without loueâ— without keeping of league or promise and with 〈◊〉 With 〈…〉 and with worâ—â— the 〈…〉 abounde as with men of sundry sectes with tyrants disloyall sâ—biectesâ— committers of Symonye 〈…〉 deceytfull menne wyth sowers of debate and subtyle persons with gluâ—tons and dronkardes with adulterersâ— and incestuous persons with effeminate and leude men wyth incâ—e as bee slowe and negligent to doe good wyth suche as bee vayne and prodigall fâ—râ—ous and angrye impatiente and vnconstante wyth sorâ—erers and southsayers wyth periuâ—ed â—nd cursed menne wyth presumptuous and arrogante with those that â—ee â—arde of beeliefe and desperate and to conclude with all kynde of ambitiâ—us menne But as the smoke vanysheth awaâ—e euen so shall they decaye and as the waâ—e doeth melt before the fyre euen so shall sinners before the face of God. Of the griâ—â—â—â— and â—orments which euil â—en doe suffâ—r at the houre of death Chap. 40. THe euill liâ—erâ— doe suffer 〈◊〉 paiâ—â—s at their death The â—â—rste is the anguyshe of the bodyeâ— whiche is so greate and so â—â—treame that the lyke nâ—â—â—r was nor is felte in tâ—is lyfe at any timeâ— before the dissolution of the soule from the body For it seemeth in some men through the greate payne they do sustain in their traunce without any motion that tâ—ey do make away them selues for the violeÌ„ce which they suffer is so strong incoÌ„parable bycause those naturall bonds knots betweene the body and the soule are broken in sunder Wherevppon the prophete lamenting saieth thus in hys Psalmes The torments of death haue beset me â—ounde about there is not so much as anâ— member no not one ioynte in the whole body which is not sâ—retched in that intollerable dolâ—r pang The second paine is when the body bring altogither wearied spoyled of â—is streÌ„gth y soul doth see in a momeÌ„t more freely with much more libertie all the good and euill deeds which the man hath done in all his life time which al are presented before the inwarde eyes of the souleâ— And this torment is so greate the calling of things past to reâ—eÌ„brance is so grâ—â—â—â—â— that the soule it sâ—lfe beeing thereby â—ery much 〈◊〉 is forced to declare reherse itâ—â—herupoâ— the Psalmist saith The â—lowing or running sâ—reâ—â—es of inquitie haue troubled â—e for as the ruÌ„ning streaâ—es come with great violence and force and seeme to ouerthrow and cast downe all things they fynde in the way euen so shall the naughtie man at his death sodainely beholde the workes which he hath don be they good or euill The thirde payne is when the soule beginneth to iudge iustly and doeth see all the tormentes of hel which bee dewe vnto him for his sinnes approch neere and as it were ready to â—all vppon him wherevppon the Psalmiâ—t sayeth The dolors of hel haue compassed me aboute The fourthe torment is when the soule yet remayning in the body doth beholde and see wicked spirits readye to receyue it at which instante the griefe and torment is suche and the feare so greate that the silly soule being in great anguish returneth and recoyleth backe agayn so long as it may into the body that thereby â—t may redeeme some parte of the tyme in the which it shall be in captiuitie Of the comming of Christ at the houre of euery mans death Chap. 41. BOth good and euil meÌ„ before the soule depart out of the bodye doe see Christ vppon the crosse The euill and wicked man doth see him to his conâ—usion that he may be ashamed and blush in that he is not saued by the bloud of Christ his offence so requyring and therfore in the Gospel it is â—ayde to wicked and euil men They shal behold and see him whom they haue persed and wounded whiche is vnderstoode at the comming of Christ to iudgemente and also at hys comming at the day of euery mans death But the good man doth beholde Christ vppon the crosse to his greate ioye as we gather by the wordes of his Apostle whiche sayeth vntill the day of
death when Christ vpon the crosse shall appeare vnto the good and euill And Christ himselfe sayth of saint Iohn the Euangelist I will that he remayne so vntill I come that is to witte I will that hee remayne in his virginitie vntill I come to hys death Wee reade of foure commings of Christ two of them be visible and two inuisibleâ— He came visibly in â—umilitie to redeeme the world and hee shall come visibly in his maiestie to iudge the world Of hys iâ—uisible commings the firste is when â—ee commeth into the minde of man by grace according to the saying of our Lord in saint Iohns Gospell wee shall come vnto hym and dwell with hym The seconde is at the death of euery man And therefore â—aith Saint Iohn in his Apocalipse come vnto mee Lorde Iesus At whose comming that we may bee founde watchful and diligent seruantes let vs endeuor our selues to serue and feare him in holinesse and purenesse of life to whom with the father and the holy ghost be all honour maiestie glory power and dominion for euer and euer ¶ The thirde Booke of the Mirror of manâ— lyfe Of the putrifycation of the body when the soule is departed Chap. 1. THe soule of man sayeth the Prophet shâ—ll deparâ—e from himâ— and hee shall returne againâ— into earth â—â—oÌ„ whence â—e â—aâ—e In that day al hys thoughts worldly inuentions shal perish O how many how woÌ„derful greate are the Imaginations of mortal men aboute worldely prouision but when death shall preuent them al theyr deuises and inuentions shal soone vanish away and they shall quite decay euen as the shadowe when it declyneth or as the Grashoppers whyche soone are shaken from the graine Furthermore when the body and soule are separate asunderâ— theÌ„ shal they forsake with great griefe sorow such things as they loued in this life most derely For there is a terme appointed theÌ„ which can not be escaped at what time earth â—hal returne into earth as it is writen Thou arte earthe and shalt reâ—urn into â—arâ—â— agayne Bycause it is agreable to the course of nature that euery mortall thing shoulde be resolued againe into the selfe same substance whereof it was earst made Therfore sayth Dauid the spirites of men shall bee taken away from them and they shall returne inâ—o dust But when man shall dye his inheritaunce shall bee with brute beâ—stes and serpents for all men shall sleepe in the dust and the wormes shall eate their fleshe euen as the moâ—h the garment as hee doeth deuoure the woolle I shall be consumed sayth Iob as corruption and as the garment which is eaten of the moâ—he I sayde vnto rottennesse thou art my father and I called the wormes my mother sister Man is but a masse of putrifaction and the sonne of man is but corruption O what a lothsome parentage is that where rottennesse is the father and what an vncleane stocke is that whiche is vnited with worms For man is conceiued in corruption and in the burning heate of foule luste vppon whose dead carkasse the wormes doe waite as mourners In his lifâ— time he bringeth forth troublesome and tedious vâ—rmynâ— after death his fleshe engendreth wormes whilest hee liueth his body yeldeth noysome odious things and when hee dyeth hee becommeth a lumpe of foule and vncleane corruption During this lyfe his only care is to nourish and maintaine one but when he is dead he shall feede sustayne a number of wormes For what is more vgly and filthy to behold than is the vyle corpse of a dead man And what is more horrible vnto the sight than is the body wheÌ„ the soule is parted Hee whose embracings to vs were plesaunte whilest lyfe endured the verye sight of hym after death shall bee moste noysome What profitte then may wee reape of our ryches what good shall wee fynde of our delycate bankettes or what then shall auayle vs our dayntie dyet They shall not delyuer vs from the daunger of death they shâ—l not defende vs from the hungry wormes they shall not preserue vs from loaâ—hsome sauours Wee haue seene hym despysed and cast into graue whiche of late sate most gloriouslye in his princely throne The courteer that walked in sumptuous attyre lyeth nowe in the earth vnseemely to beholde and hee that was fedde with delicate fare is nowe to bee deuoured of wormes in the grounde Of the heauy remembrance of the damned soules Chap. 2. THe torments of wicked men shall bee the worme and fire And both of these haue sundry operations For the one worketh inwardly the other tormeÌ„teth outwardly The worme which worketh inwardly doth alwayes eat deuour the hart the fyre whicâ— tormenteth outwardly doth alwayes burnâ— consumeth the body The worme of theÌ„ saitâ— the Prophet shall neuer dye and theyr fyrâ—â— shal not be quenched Our Lord wyll sendâ— fyre and wormes for theyr fleshe that theâ— may burne and feele the smarte for euerâ— The worme of conscience shall vexe them repentaunce shall trouble them and perâ—plexitie of minde shall torment them Fâ—â— they beeing fearefull and tymorous shaâ—â— call to remembraunce theyr sinnes aâ—â— theyr owne wickednesse shall bewrâ—y then and thus they shall saye within theâ— selues What goodnesse haue wee prâ—â—cured by our pryde or what profite hâ—â— wee obtayned by worldly pompe and â—â—niâ—ie and what can our riches nowe auaile vs All these things are gone paste euen as the shadowe or as the shippe which passeth ouer the raging waues whose track is neuer seene agayne So wee mortall men whiche are borne into this world doe quickely perishe and decay and swiftly approche vnto our ende Of â—ertue wee are scarcely able to shewe any signe at all but wee are consumed in our owne malyce and wickednesse Therefore with greate vexation of mynde shall the damned soules often remeÌ„ber those things whych with great mirth and ioylitie they did commit in thys liâ—e that the remembrance at all maâ— augment thâ—yr payne whome the styng of sinne prouoked to wickednesse Of the vnâ—roâ—itable repentance of the damned Câ—ap 3 THey shal say vnto them selues repeÌ„ting we haue gone astray from the waye of truth and the lighte of righteousnesse hathe not shynâ—d vppon vs. Tâ—en shall they crye vnto the mountayns and say O you mountaynes fall vppon vs and you hilles couâ—r vs They shall repent to their pâ—in but theiâ— coÌ„uersion shall not obtaiâ— pardon For it is according vnto iustice that those which would not repent when they might shal not when they desire obtaine mercie God gaue them oportunitie and space to repent and they abused his time of long sufferance And therfore sayde the riche man which was tormented in hell O father Abraham I beseeche thee that thou wouldest sende Lazarus vnto my fathers house that he may signifie vnto them what is become of mee leaste thaâ— they also fall
made answere that there was nothing in hell but paine and tormente Solomon also speaking of the worldling sayeth thus In Hell whether thou makest hast to go is neyther worke nor reckening knowledge nor yet wisedome for there shall be so great forgetfulnesse in the reprooued of God wyth suche blindnesse of hart and so maruellous a confusion of reason that neuer or seldome they shal haue any good thought of God nor scarcely shall take their breath to confesse his â—oly name For from the dead man all acknowledging of God doth vanish away euen as from one that is not at all For it is written the dead shall not prayse thee O Lorde neyther shal they whiche goe downe into Hell exalte thy name Hell shal not conâ—esse thee O Lord and death shall not set foorth thy prayse Of the confusion of paynes Chap 8 GIue me leaue saiâ—th Iob that I maye bewayle a wâ—ile my greef before I goe into the land of darkenesse a lande couered with the dimnesse of death a land I say full of misery and darknesse wheâ—e is the shadowe of death and where is no order but euâ—â—lasâ—ing tâ—rror and quaking for euer There shal bee an order in the quantitie of those hellish paynes bycause in what so euer mesure you haue mesured to others in this life in the same measure shall it be measured you againe to the end they which haue most greuously offeÌ„ded may be the sorer punished For they whyche are mightye shall suffer mighty and great torments But there shall be no order in the qualitie of thyngs bycause suche miserable sinners shall goe from the extreame colde water of snowe vnto exceeding greate heate of burning fire that the sâ—ddaine mutation of those contraries may make their torment the more vehemente For I haue seene it tryed by experience that if any colde thing be presently added to the place whiche is buâ—nte it shall cause the party foorthwith to sustayn a more ardâ—nt and greeuous payne Of the continuance of the paynes in Hel. Chap. 9. THe wicked saith the Prophet are thruste into Hell like sheepe and deathe shall deuoure them This is spoken after the similitude of brute beastes whiche do not pull the grasse vp by the rootes but feede onely vpon the toppes thereof that the grasse may growe againe for their pasture Euen so the vngodly beeing as it were foode vnto death shall alwayes reuiue againe to death that they maâ— be euer dying Like as the Poet sayth of Titius whiche alwayes consumeth in Hell and yet reuiueth againe so that still in suche sorte he is languishing that he may euer perisheâ— Then shal death be immortall and the deade shal liue whiche arâ— deade to life they shall seeke after death and shall neuer finde it bycause they had life and lewdely they lost it Hearken vnto Sainte Iohn who sayth in those dayes men shall seeke for deathe and shall not fynde it they shall desire to die and deathe shall flie from them O deathe howe sweete and pleasaunte shouldest thou be to them vnto whom thou â—ast bene bitter they shall moste desire thee which did most abhorre thee Of the euerlasting paynes of the damned soules Chap. 10. LEt no manne flatter him selfe and saye that God will not alwayes be angry and that hee will not be offended with sinners for euer but that hys mercies are aboue all his workes bycause that God when hee is offended with sinners will not forget to haue mercie vpon them neyther doth he hate any thing that he hath made Let no man I say reason in this sort making that an argument of his errorâ— which our Lorde sayth by the mouth of his Prophete They shal bee gathered togither euen as a bundel into the lake and there shall they be shut in prison after many dayes they shal bee visited for ma did sinne but for a time and therefore God will not punish him for euer O vaine hopeâ— O false presumption of the damned soule Let him not be deceiued through this vayne error that hee can bee redeemed for anye pryce bycause that in Hell there is no redemptioÌ„ Sinners shal be gathered togither in the lake shall be shut vp in pryson that is to say in Hel where they shal be toâ—mented without their bodies vntil the day of IudgemeÌ„t after many dayes that is to say afâ—er they haue appered with their bodies in iudgement they shall be visited not to their saluation but to their greater punishment for after that daye they shall be more greeuously tormented And in an other place it is thus sayde I wyll visite their iniquities with the rod their sinnes with stripes God therefore is angrie with his predestinate for a tyme bycause he doth chastise euery childe that he loueth of whome that place is vnderstoode where it is saydâ— He will not be angry with them for euer But God is angry with the reprobate for euer bycause it is moste agreable to iustice that the vngodly whyche doth offend God for euer shold suffer his reuenge eternally For although power to sinne doth fayle the sinner yet doth he neuer shake off the wicked wil to sin for iâ— is writteÌ„â— The pride of them which haâ—e thee O Lorde dothe always encrease asceÌ„â— The reprobate being become desperate without hope of obtayning pardone at Gods handes shall not be made humble and meeâ—e but the hatred and malice of theÌ„ shal so encrease that they shal wish he wer not by whose means they haâ—e such an vnhappie being They shal curse the most highest shall blaspheme the great and mightie God complayning against him in that he hath created them to sustayn punishment and doth neuer encline himself to take mercy on them or else to graunt them pardon Heaâ—e what S. Iohn sayth There did a greate hayle saith hee fall downe from Heauen vppon menne and they did blaspheme God for the stroke of thys hayle bycause it was maruellous sore The damned Soule therefore althoughe hee haue loste the power and force of synning yet alwayes shall hee haâ—e the affection of wickednesse and the sling of malice still remayning in hym and that which was sinne to him in this world shal be his punishmente and tormente in Hell And perhappes it may bee reputed there also as synne but not the â—eserte of sinne And therefore shall the wicked man through the gâ—ilte of conscience procured by synne feele alwayes besides his payne an inward greefe and torment againste hym selfe For that whyche in his life time hee did not wipe away by repentance God doeth not forgiue it afterwardes by pardon or indulgence It then appertayneth vnto the greate iustice of hym that iudgeth that they neuer wante the payne of hell wâ—o in their life were neuer withoute synne Tâ—â—ely they wâ—â—lde if they coulde haue liued for euer that they miâ—â—t haue sinned without ende or ceasing For â—e
that forsaketh not sinne in thys life seemeth alwayes deâ—irous for sinnes sake to liue Testimonies of the eternal punishements and tormâ—nts of hell Chap. 11. WHich of you sayth the Prophet is able â—o dwell wyth perpetuall deuouring and euerlasting fire or which of you will â—oiouâ—â—e with heates whiche neuer shall cease They shall be sayth he smoke in my furie and as a burning fire all the day long whyche shall not be put out in the nighte but the smoke thereof shall rise and encrease for euer I will giue you to bee a perpetuall reproche sayth our Lorde by Hiâ—remie his Prophet and an euerlasting ignomie whyche sâ—all neuer be blotted out through obliuion And they whiche haue slept vpon the dust or the earth shal watch sayth Daniel some to obtayn life euerlastâ—ng othersome to become a reproche that they may always see it And the wise man â—aith that after the wicked and vngodly man is departed out of thys life there shal be no more â—ope of him but his perdition shal fâ—l vpon him out of hande and he shall be suddenly torne in pieces and neuer shal finde any medicine or remedie therof agayne If any shal adore the beast and â—ir Image he shall sayth S. Iohn drinke of the vine of Gods wrath and shall be tormented with fire and brimstone and the smoke of his tormentes shal rise and encrease for euer neyther shall bee rest day nor night whyche shall worship the beast and hir Image The truth it selfe shall confirme this saying wheÌ„ he shall come to iudgement and reprooue the reprobate in these wordes Goe you accursed into euerlasting fire whiche is prepared for the Deuil and his angels If therefore according to Gods iudgement all credit doth consist in the persons of two or three howe much more then shall that appeere euidente and cleere which is witnessed by the mouth of so many concerning this truth proponed Of the day of iudgement Chap. 12. BEhold therefore sayth the Prophet the day of our Lorde shall come cruelly full of wrath ful of anger and fury to bring the earth into a desert and to destroy the sinners thereof Bycause the Stares of Heauen and the brightnesse of them shall not appeare or be seene and the Sunne shall be darkned in his rising and the Moone shall not giue foorth hir light And I will visite the wickednesse of all the world and the iniquitie of the vngodly I will also cause the Pride of the vnfaithful to ceasse and wil plucke downe the arrogancy of the mighty For al powershall be dissolued and the hart of euery man shall consâ—me wast away Torments and greefes shall possesse them they shall mourne as women do in childe-bed euery one of them shall bee astonyed at his neighboure and their countenances shall be defaced with fire That day shall be a day of anger a day of tribulation and anguishe a day of calamitie and miserie a daye of darknesse and obscuritie yea it shall bee the day of trumpets and of noyse bycause oure Lord wil with hast make an end of al those that do inhabite the earth And that day shal suddenly come vpon all such as dwel vpon the face of the earth euen as a snare For as lightning coÌ„meth out of the East goeth into the West euen so shall the comming of the sonne of man be And as the Thefe commeth vnloked for euen so shal the son of man come in the night and when they shal say amongst them selues peace securitie then shal a suddaine death come vpon them as dothe the payne of a woman with childe and they shall not escape Of the tribulation that shal goe before the day of iudgement Chap. 13. THere shall great tribulation goe before the day of IudgemeÌ„t such as neuer was froÌ„ beginning of the world vnto this time neyther shall be And vnlesse those dayes were shortned there shoulde be none saued For nation shall rise aganst nation and kingdome against kingdome there shal be great earth quakes euery where there shal be pestilence hunger terror and diuers signes shall appeare in the heauens as in the Sunne the Moone and the Starres ther shal be oppressings of people vpon the earth and through the noise of the raging seas flouds and thorough the expectation of such horrible thinges as shall come vpon the world men for feare shall wâ—ther away Ther shall arise vp false Prophets and they shall giue great signes wonders so that the very elect of God if it were possâ—ble should be brought into error Then shall the man of sinne the sonne of perdition be reuealed which â—etteth him selfe against God extolleth himselfe aboue that which is called or worshipped as God insomâ—ch that he shal sit in the temple of God shewing him selfe as though hee were God whome our Lord Iesus shall destroy with the breath of his mouth But before the great and horrible day in the which our Lord shal come Ely the Prophet shall be sente and he shal coÌ„uert the harts of the fathers towards their children and the harts of the childreÌ„ towards their pareÌ„ts with whom also Enoch shall come and they shall prophecy a thousand two hundreth threesâ—ore dayes clothed with sackcloth when they shal finishe their testimonies the beast which shall rise vp from the botomlesse pit shall war against theÌ„ â—hall ouercome and destroy them and their bodies shal lie in the streetâ—s of the great citie which is spiritually called Sodome or Egipt wher our Lord was crucifyed And after three dayes and a halfe the spirite of lyfe â—hall enter into them agayne Of the signes going before the latter day Chap. 14. IMmediatly after the tribulation of the dayes which we haue mentioned the Sunne shall bee darkned and the moone shal not giue hir light the Starres shall fall from the heauen and the powers of the heaâ—ens shal moue and then shall the signâ— of the sonne of man appeare in the heauen Then â—hall all the tribes of the earthe bewayle them selues The Kings and Princes of the earthe saith Saint Iohn the tribunes and riche men the mightie and the strong to be short euery man be â—e bonde or free shal seke to hide themselues in dennes amongst the mountaynes or rockes and they shal say vnto the mountaynes fall vppon vs and hide vs from the face of hym which sitteth vpon the throne and from the wrath of the Lambe bycause the day of hys wrath is come And who shall be able to endure it He shal send his Angels with a trumpet or loude voyce and they shall call together his elect and gather them from the foure winds and vppermost parts of the heauens euen vnto the ends of the earthe Then shall our Lord him selfe saith the Apostle at the voyce of an Archangel and at the sound of the trumpet of
you haue recourse Euery man shall beare his owne burthen The soule that â—inneth shall dye O straight iudgemente wherein men muste make an accompte not of theyr deedes only but of euery idle worde whichâ— they haue spoken This must they doe in the day of iudgement on the which day the debt with the interest shall bee demaunded of them euen vnto the last farthing Who can therefore flye away from the wrath of hym which shall come The sonne of man shall sende his Angels and they shall weed from his kingdome all scandalles and offences and those also which haue committed wickednesse and they shall also bynde bundels or faggots to burne and shall putte them into the chimney of the hote burning firâ— where there shall be weeping and wayling with gnashing of teeth mourning and crying with terrible payne noyse and clamor feare and trembling griefe and sorowe darkenesse and anguish bitternesse and misery penurye and torment with griefe of mynde sadnesse and forgetfulnesse confusion wrestings pinchings â—harpenesse and terror hunger thirst colde and heat brimstone and burning fyre which shall endure for euer and euer FINIS Speculum humanum Made by Stephen Gosson O What is man or whereof might he vaunt From earth and ayre and ashes first he came His tickle state his courage ought to daunt His life shâ—l â—lit when most â—e trustes thesame Then keepe in minde thy mould and fickle frame Thy selfe a naked Adam shalt thou fynde A babe by byrth both borne and brought forth blynde A drie and withered reed that wanteth sap Whose rotten roote is reâ—t euen at a clap A signe a sheweâ— of greene and pleasant grasse Whose gliding glorie sodenly doth pasâ—e A lame and lothsome lymping legged wight That dayly doth Gods froune and furie feelâ—â— A crooked cripple voyde of all delight That haleth after him an haulting heele And from Hierusalem on stilts doth reele A wrâ—tch of wrath a sop in sorow sowst A bruised barke with billoes all bedowst A filthie cloth a stinking clod of clay A sacke of sinne that shall be swallowde aye Of thousand hels except the Lord doe lende His helping hand and lowring browes vnbende The prime of youth whose greene vnmellowde yeares With hoysed head doth checke the loftie skies And settes vp sayle and sternelesse ship ysteares With winde and waue at pleasure sure it flies On euery syde then glaunce his rolling eyes Yet hoarie hâ—ares doe cause him downe to drowpe And stealing steppes of age shall make him stowpe Our health that doth the web of woe begin And pricketh forth our pampred flesh to sin By sicknesse soakt in many maladies Shall turne our mirth to mone and howling cries The wreathed haire of perfect golden wire The cristal eyes the shining Angels face That kindles coales to set the heart on fire When we doe thinke to runne a royal race Shal sodeynly be gauled with disgrace Our goodes our beautie and our braue araye That seeme to set our heartes on â—oygh for aâ—e Much like the tender floure in fragraunt feeldes Whose sugred sap sweete smelling sauours yeeldes Though we therein do dayly lay our lust By dint of death shall vanish vnto dust Why seeke we then this lingring life to saue A hugie heape of bale and miserie Why loue we longâ—r dayes on earth to craue Where cark and care and all calamitie Where nought we finde but bitter ioylitie The longer that we liue the more we fall The more we fall the greater is our thrall The shorter life doth make the lesse account To lesse account the reckning soone doth mounte And then the reckning brought to quiet ende A ioyful state of better life doth lende Thou God therfore that rules the rolling skie Thou Lorde that lendes the props wheron we stay And turnes the spheares and tempers all on hie Come come in haste to take vs hence away Thy goodnesse shal we then engraue for aye And sing a song of endlesse thankes to thee That deignest so from death to set vs free Redeeming vs from depth of darke decay With foure and twentie elders shal we say To him be glorie powerâ— and praise alone That with the Lambe doth sit in loftie throne FINIS The Ladie Compton Hiere 20. Iob. 3. The doinges of man. What shal become of man. Gen. 2. Eccle. 3. The booke of the preacher Man is claye and ashes Iob. 10. Gene. 3. Iob. 3. Man is made of vncleane seede Iob. 14. Psal. 50. Cenception of two sortes The vertues of the soule Delictum Peccatum The nourishment of sinne 1. Ioh. 1. Rom 5. Hiâ—re 31. Ezechi 18. MoÌ„strous children The imbecillitie of all infantes and â—ong â—hildren What this word Eua doth signifye Gen 3. Gen. 35. 1. Reg. 4. Iohn 16. The misâ—ry of tâ—e womâ—n thâ—t bringâ—th forth chyldâ— Preâ—her 5. Iob. 1. 2. Tim. 6. The fruits of hâ—rbes and trees Mat 3. Mark. 8. A man is a tree turned vpside downe Iob. 13. Gen. 6. Psal. 89. Iob. 10. Ibiâ—em 9. â—â— Esa. 38. Ibidem 14. The infirmities of the olde â—an Iob. 5. Eccle. 1. The booke of the precher Eccle. 4. The booke of Iesus sonne of Siracke Ecclesiast 1. Booke of thâ— Preachâ—r Nothing â—o man is perâ—â—â—â—y â—nowâ—e Sapient 9. Eccle. 1. Booke of the Preaâ—her Preacher 8. Psal. 63. Prou. 25. Precher 7â— What paiÌ„nes dangâ—rs men sustaine to becomme riche Pâ—â—cher 2. Iob. â—0 Booke of Iesus 4. Ouyd The misery of the riche man. Preacher 5. Math. 6. The miserie of seruantes Horace Booke of Iesus 13. Men of war. The misery of the master The concâ—piscence of the flesh that troubleth vnmaried men Math. 19. Exod. 21. 1. Corin. 7. The suggestion of the Diuell â— Reg. 11. 1. Corin. The miseri of the maried men Proue 2â— Mat. 5. 1. Coriâ— Prou. 18. Math. 19. Esay 48. 57. â—he misery 〈◊〉 euil men Rom. 1. Ibidem Ibidem 2. Tim. 3. The miserie of good men Hebr. 11. 2 Cor. 11. Ibidem Luke 9. Gal. 6. Hier. 13. Psal. 118. Psal. 119. Ibidem 2. Cor 11. Iob. 1. Four enimies oâ— man the deuiâ— the world the 〈◊〉 and mâ—â—kinde it 〈◊〉 Gal. 5. Ephes. 6. 1. Pet. 5. â— Gen. 5. Psal. 79. Hier. 5. Hurtfull beastes enimies to mankinde Gen. 3. Deut. 22. bidem 30 Rom. 7. Psal. 141. Man hath not one whole day of ioy and pleasure in this life Booke of Iesus 18â— Chap. Iob. 21. Sorow iâ— the compâ—nioÌ„ of maÌ„â— mirth Prou. 14. Iob. 1. Iob. 30. Booke of the Preacher 7. The preacâ—eâ—â— 11â— Booke of Iesus 7. The mortall man is but a liuing death Booke of Iesus 14. Booke of Iesus 11. Psal. 89. Boke of the preacher 4. Iob. 4. Iob. 7. Daniel 2. Preacher 5. IllusioÌ„s in the night timeâ— Leuit. 15 The grieâ—e and sorow man hath for his frionâ—eâ— The paÌ„gs of loue Ouyd Iohâ— 11. The death of tâ—e soule is more to be lamented than the death of the bodi Prou. 27. Booke of the Preâ—cher Ioseph de bello Iuda 10