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
sorowes vnloked for which happen vnto men Chap. 20. SOdayne heauinesse doeth alwayes accompany worldly myrth and that which beginneth with ioye doeth alwayes â—nd with some sorowe for worldly pleasure is mixte with manye bitter corsies This knewe he right well which sayd Laughter is mixt with griefe and the end of mirth is finished with wayling The children of Iob did proue this true by experience the whiche whiles that they were making mery in their eldest brothers house a sodayne myghtie wynde riâ—ing out of the deserte ouerthrewe the house destroyed them all And therefore their father might wel sayâ— My â—arp is changed into mourning my citherne is turned into the vâ—yce of those that weepe It is better saith the wise man to go into the house of moâ—rning than of banketting Harken therfore vnto his good counsayle In the day of thy mirth prosperitie forget not sorow and aduersitie and remember thy laste and ending day and thou shalt not sin damnably Of â—he neâ—renesse of death Chap. 21. THe last day of our lyfe is vnto vs alwayes the first day to lyfe and yet wee doe neuer accompt the first day to be the last Wherâ—as in deede we should still so line as though we shuld alwaies die For it is writen Remember that death doeth not â—arry long and is not slow in comming Tyme passeth away and death approcheth nighe A thousand yeeres are before the eyes of hym that dyeth as it were but yesterday which is already past For the things which God will haue come to passe are alwayes springing and things present doe dayly decaye and perish and those things which are past are cleane dead and consumed We then are dying whiles we liue and then doe we cease from dying when we cease to liue Therefore it is better to dyeâ— alwayes to liue than to liue to dye euer For the mortall lyfe of man is but a liuing death Whereuppon sayth Salomon I commend more the estate of those that be dead than of those that liue and I iudge him that is not yet borne happier than them both The lyfe of man passeth swiftly away and can not be stayed and death commeth vppon him instantlye and can not bee hindered Man therefore is that wonderfull thing which doth decrease and encrease and al in a moment For howe much the more mans life encreaseth so much the neerer he approcheth to his ende Of the terror of dreames Chap. 22. THe verye tyme whyche is graunted man in this lyfe for his rest is not permitted to be quiet vnto hym for in dreames dreadfull things often times appeare which cause a manne to feare and visions in hys sleepes doe molest him And although in very deede those things which men dreame of be not sorowfull terrible or payneful yet for certaynetie those whyche are molested with such dreames are caused to be pensiue sorowfull and fearefull In so muche that sometymes in their sleepes they feruently weepe and when they are waked out thereof are often troubled in their minds Marke well what Elephas Thematices sayeth of this matter In the terror of a vision sayeth hee in the night time when men are wonte to sleepe a greate feare and trembling came vppon mee and all my bones did shake for feare and when the spirit passed in my presence the heare of my head stood vp Consider the saying of Iob also in these wordes If I say vnto my selfe my bedde shall comfort me and I shall bee eased talking with my selfe vpon my couch thou wilte terrifie me with dreames and wilte make me shake for feare through visyons Nabuchodonozer sawe in a dreame that thing whiche made him throughly afrayde and the vision being firmely imprest in his mynde dyd much vexe trouble him Many thoughtes and cares do folowe dreames and where there is many dreames there is exceedyng many vaniâ—ies Dreames haue caused many to erre and do amisse and the hope that men haue had in them hathe byn made frustrate In sleepes also happen often tymes vncleane imaginations whereby not onely the flesh is polluted by illusions in the night but the soule is also defyled wheâ—â—vpon the Lord in the Leuiticall lawe sayeth thus if there bee any man amongst you which by illusion is abused in his sleepe by night let him goe out of the tents and let him not returne before that in the euening he bee washed cleane with water and after the going downe of the Sunne let him come agayne into the tentes Of Compassion Chap. 23. O With what griefe be wee vexed with what trembling feare bee wee shaken when wee vnderstande the losses or hinderaunce of our friendes and howe muche doe wee stand in feare of the dangers and losse of our parents yea sometymes he that is whole add sounde of bodye is more troubled and vexed in his feare than the sick and feeble is in his sicknesse For the voluntary sicke man is more afflicted with the affection of his griefe than the sicke patient man languishing in his feebleâ—esse Herevpon breaketh out the Poet in these wordes Loue is a lothsome thing God wote and passing full of griefe Whose breast is so hardened whose harte is so stonye that hee can not bee sorye and lament that he can not weepe and wayle when â—e doeth beholde the sickenesse or death of his friend or neighbour that hee can not suffer with him that suffereth and sorow with him that mourneth Our sauiour Christ him selfe when hee sawe Marye Magdalen the Iewes which came with hir to Lazarus monument all weeping hee was afflicted in spirit and troubled in him selfe and wepte Not peraduenture bicause Lazarus the brother of Mary was deade but rather for that he should rayse him vp or cal him being now deade vnto the myseries of this lyfe againe For let him perswade him selfe to be guiltie of great hardnesse of hart and to bee accompted as one faulte worthy who soroweth more at the corporall departure of his friend than the spirituall death of his soule Of sundry misfortunes that happen vnto men Chap. 24. SUch is our casual coÌ„dition that when we seeme to staÌ„d in great securitie we dwell in deepeste daunger and when wee least feare we sonest fall Calamitie falleth vppon vs not loked for sickenesse sodaynlye inuadeth vs and death without ransome requireth his duetie Doe not therefore boaste vppon the nexte day being ignorant what the day folowing will bring forth Man knoweth not his end but as the fishes be taken with the booke and the byrdes bee sodaynly entrapped with the snare so men bee preuented in their dayes and sometymes taken in an euill houre when death shall speedily arrest them Of the innumerable kindes of sicknesses that man is subiect vnto Chap. 25. THe knowledge that man hath hadde to searche oute the causes and natures of things these many hundreth yeeres could as yet neuer finde out so many
hir furie more increaseth the great desire of pleasure is satiate by the which concupiscence is ingendered This is the Tyran of the fleshe the lawe of the members the nourishment and inflamation of sinne the languishing and feblenesse of nature and the foode of deathe No man is borne without it which if at any tyme wee happilye passe ouer not yelding thereunto yet doeth hir force alwayes remayne actually graffed in our flesh for if we shall say we haue no sinne wee deceiue our selues and the trueth is not in vs O greeuous necessitie and vnfortunate estate of man before we can sinne we are fastened and straight linked to sinne And before wee can offend wee are bounde with offence By one man sinne entered into the world saith saint Paul and through sinne death hâ—th gone ouer all men Dyd not our fathers eate the bitter grape saye the Prophets and are not the teeth of their children set on edge therewith Of the feeblenesse and weaknesse of the yong infant Chap. 4. WHy then is lighte giuen to this poore wretche and lyfe to them which lyue in bitternesse of the soule happye are they which dyed before they were borne feelyng death before they knewe what lyfe is For some come into this world so deformed and monstrous that they seeme rather to be abominations than men for whom peraduenture it had bin better prouyded if they had neuer come in sight bicause they are set forth to be beholden as monsters For manye of them are borne dismembred and corrupt in their senses to the heauinesse and sorowe of their frendes to the ignominie of their parentes and to the rebuke of their kinsfolks To what end should I speake this particularly of some seeing that generally wee bee all borne impotent without knowledge without speech and without strength Wee come into this worlde lamenting feebly faint differing very little from brute beasts yea in worse case than they bee in many respectes For they as soone as they come forth doe by and by march and go forwardes and we can not only go vpright vpon our feete but being croked are not able to creepe with our handes Of the payne of the childes byrth and of his pitifull crying out Chap. 5. WEe be all borne yelling and crying to the end we may expresse our miserie For the man childe newly borne cryeth A the female E so that all crye A or E which commeth from Eua. And what is Eua but as much to say as Heu Ha which importeth alas or fye vppon me For these wordes beâ— both Interiections of him that soroweth or lamenteth expressing the greatnesse of his grief Hereuppon our first mother before hir sin committed in Paradise was called Virago but after she had sinned she well deserued to bee named Eua at the which tyme shee hearde God say vnto hir Thou shalte bring forth thy chylde in payne and sorow For there is no payne lyke to the grief of a woman labouring with childe Wherefore Rachel through the exceeding great payne of trauail with hir childe departing out of this life on hir death bed named hir son Benoni which is as much to say as the child of sorow and pain The wife of Phinees through sodayn pangs coÌ„ming vppon hir was deliuered of a childe both of theÌ„ died as it were at an instant yet in the very point of hir death she called hir chyld Icabod â— which is to say the child of no glory But as he which escaped after shipwrack is glad so the womaÌ„ when she is in trauel is sad but after shee is deliuered remeÌ„breth no more hir painâ— for ioy that there is brought forth a râ—â—sonable creature into the world Then to conclude she conceiueth hir childe in vncleannesse shee bringeth it fâ—orth with heauinesse and sorrowe she nourisheth it with anguishe and payne shee keepeth it with continuall care and feare Of the nakednesse of man Chap. 6. NAked commeth hee out of his mothers wombe into this worlde and naked shall he returne againe from hence he commeth poore and shall returne agayne poore For I came naked out of my mothers wombe sayth Iob and out of this world I shall returne naked agayne we brought nothing doubtlesse inâ—o this worlde bycause wee can take nothing with vs out of it If anye man goe out of the worlde clothed let him consider what kynde of appaâ—ell hee brought into it which willingly I will passe ouer as a thing vndecent to bee spoken and vnseemely to bee heard What â—ruiâ—e man bringeth forth Chap. 7. O Most vile vnworthye and miserable condition of man O vnseemelye and wretched estate Search out diligently and make sâ—rious inquisition of the hearbes and trees they doe of themselues bring forth â—lowersâ— boughes and fruites and thâ—n miserable wretche bringest forth nittes lyse and wormes They doe of their owne nature yelde oyle wyne and balme but thou vtterest things displeasant and odious they doe send forth from them sweete and pleasant odours thou lothsome and vnsauery smels such as the tree is such is the fruite for an euill tree can not bring forth good fruit And what is man according to his forme but a certayne tree turned vâ—side downe whose rootes be the heares whose trunke is the head with the necke whose sâ—ock is the brest with the belly the braunches bee the armes with the legges the leaues be the fingers with the ioyntes This is the leafe which is â—oste with euery wynde this is the tree that is ouerthrowne with euery blast and this is the stubble which is dryed vp with the sunne Of the incommodities of â—lde age and shortnesse of lyfe Chap. 8. IN the first beginning of mans estate we reade that men liued nine hundreth yeares and more but the lyfe of man declining by little and little God sayde vnto Noe my spirit or breath shal not remain alwayes in man for y he is fleshe his dayes shal be an hundreth twentie yeares which may bee vnderstoode as well of the terme of mans life as of the space of his repeÌ„tance For since that time forwards we seldom reade that man liued longer but when mans life was cut shorter the Psalmist sayd The dayes and tyme of our lyfe yeeres doe consist in the very number of seueÌ„tie years but if through the powers and forces of nature they be coÌ„tinued to the number of foure score yeres yet that tyme is but of more labour and sorow Shal not the smal number of my dayes saith Iob be ended in a short time our dayes passe ouer more swift than the webbe which is cut off by the weauer A man borne of a woman liueth but a shorte tyme and is replenished with many myseries which florisheth for a tyme and vanisheth away agayne euen as a flower hee also flyeth away lyke a shadowe and doeth neuer continew in one estate Fewe men now
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
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
teares consider and declare whereof man is made what his doings are and what perhappes shall become of him after this lyfe Truelye man is made of earthe conceyued in sinne and borne to payne Hee doeth commit in this lyfe wicked and shrewde turnes which bee not lawfull foule and vncleane actes which bee not decent and vayne things which are not expedient Through his wickednesse hee shall become food to the fire meat for worms and a lumpe of putrifaction lothsome to behold I will expound it more plainly Man is made of dust of clay of ashes he is coÌ„ceiued in the wanton desire of fleshly luste in the heate of carnall appetyte in the foule delight of leacherye and which is worse in the spotte of sinne Hee is borne a serâ—ant to labour feare and sorowe and which is more myserable a subiecte to deathe His doyngs are â—or the most part daungerous whereby bee eyther offendeth God hurteth his neighbours or impayreth him selfe Hee practiseth vnseemely and vnhonest things whereby hee procureth infamye defileth his conscience and dishonesteth him selfe Hee occupyeth him selfe in vayne thynges whereby hee doth neglecte matters of importaunce hee doeth despyse things which bee for his profitte and nothyng regardeth things which beâ— necessarye Hee shall become chaffe to the fyre which alwayes doeth burne vnquenchably Hee shall bee meate for the worme which alwayes doeth gnawe and deuour and in fyne he shall be an immortall masse of putrifaction heaped full of horror and lothsomenesse Of the vile and base matter whereof man is made Chap. 2. GOD hath made man of the slyme of the earth which is more base than bee the other Elements as it doth appeare by the second Chapter of Genesis For he made the Planettes and starres of the fiâ—e the blastes and wyndes he creâ—ted of the ayrâ— the fishes and birdes of the water but man and beasts he did forme of the earth Therefore if man doe consider those thinges which bee made of water hee shall finde his substance vyle and base if hee haue respecte to those liuing thinges which are created of the ayre hee shall acknowledge him selfe to be much inferior and if hee looke vppon those creatures which bee made of fyre hee shall iusâ—ly take him selfe moste abiecte of all Hee shall not compare him selfe with heauenly things neyther shall â—e presume to preferre him selfe before earthly creatures for that hee findeth his owne substance not farre differing from the sauage or brute beastes shall acknowledge him selfe lyke vnto them For wee euidently see the death of men and beastes is all one the condition of them both is equal and man can doe no more than the beaste in this respecte they be made of earth and they doe both returne agayne into earth These be the wordes of the wyse King Salomon Wherefore to conclude what other thing is man but clay and ashes Hereâ—ppon doth man saye vnto God Remember I beseech thee O Lord that thou hast made mee lyke claye and wilt reduce mee into dust And heereuppon doth God say again vnto man thou arte dust and shalt returne again into dust I am compared saieth holy Iob to clay and likened to embers and ashes Clay is made of water and dust both of them remayning but ashes are made of wood and fyre both of them consuming or decaying The mystery is manifest but to be declared more playner in another place Wâ—erefore then doest thou wexe proude or insolent O thou claye or why doest thou extoll magnifie thy selfe O thou dust and whervppon mayest thou boast beyng nothing but ashes The corruption of mans Conception Chap. 3. THou mayest perhappes refute these former reasons after this superficiall sort saying that Adam was made of the slime of the eaâ—th and that thy being is from the seede of man True it is thou sayest but yet was Adam made of a pure and maydenlye earth and thou art created of an vncleane and corrtupte seede And who can make him cleane which is conceyued of an adâ—ltred and defiled seede or what is man that hee should seeme pure and vndefiled and that beyng borne of a woman he shuld appeare iuste For beholde sayeth the Prophet Dauid I am conceyued in wickednesse and my mother hath brought me forth in sinne Not in one sinne onely nor in one kynde of offence but in a multitude of iniquities That is to saye in the iniquityes and sinnes of others For Conception is of two sortes The one is of â—eedes and the other of natures The former conception is to bee vnderstanded in offences personally committed the seconde is in offences contracted or taken by others The parentes doe commit offence in the former conception and the children doe incurre offence in the seconde For who knoweth not y carnal knowledge although it be in mariage caÌ„ not he had with out the motion of the flesh without the heat of carnall desire and without the foule delight of wanton lust Whereby the seedes conceiued are adulterate defiled corrupte Of the which the soule or lyfe at the length poured into the body doth gather the spot of sin the blemish of offenceâ— and the corruption of iniquitie lyke as an euill seasoned vessell poysoneth good liquor or as that which is vncleane defileth the contrary For the soule of man hath three naturall operations or vertues The first is the vse of reason to the ende it may disceyrne good from euill The seconde is an aptenesse or inclynation to diâ—lyke that thereby it may shunne or declyne from that which is euill The thyrde is a disposition or pronenesse to affecte that thereby it may desire and lyke that which is good These three effectes or vertues are in man from his byrthe greatly altered and obscured by three contrary vices For the vse of reasoÌ„ is miscaried by ignoraÌ„ce that it caÌ„not discerne the good from the euill The inclination to dislike or to be offended with that which is euil is headlong hurled downe by the fury of anger which causeth the refusalâ— oftentymes of that which is good And the affection to couet or desire that which is good is wholy ouerthrowne through the desire of euil The first of these vertues or operations bringeth foorth offence which consisteth in omittyng in Latyne is called Delictum The last bringeth foorth sinne or trespasse which doth consist in committing and in Latine is called PeccatuÌ„ The third meane betwixte them both bringeth forth bothe Delictum and Peccatum For this worde Delictum signifieth nothing els but to omit that which ought to be done and this word Peccatum doeth importe the doing of that which ought not to be done These three vices doe spring through the corruption of our fleshe For in the carnall acquaintance betwixt man and woman the deepe consideration and force of reason is couered and â—upprest and in steed therof ignorance taketh place the flame of fleshly delight is kindled whereby
it agayne Your cheftes are full of riches your conscience fraâ—ght with sinfulnesse your chiâ—fâ—st care is for worldly coÌ„modities making youre â—oules capâ—iuâ—s to sin iniquitie But what doth it profit or aâ—aile man to gaine al the world sustaine that losse of his soule or what thing may man change for the safetie of his soule The brother shal not redeeme the death of â—is brother And man shal not paâ—ifie the wrath of God nor is able to giue a sufficieÌ„t price for the redeÌ„ption of his soule He shal alwayes liue in labour vntil his end HearkeÌ„ you rich meÌ„ what the apostle saith Go ye now â—aith he you rich men weepe lamâ—â— the miseries which shall come vpoÌ„ you your riches are corrupt your garmentes are motheaten your golde siluer is cancred and the rust of theÌ„ shall be a witnesse against you shal eate your fleshe as it were fire you haue gathered for â—oure treasure wrath in the last dayes Behold the â—ireof the labourers which haue reapt down your fields and is kept backe from them by fraude cryeth out agaynste you the criâ— of theÌ„ is entred into the eares of the Lorde of Sabaoth And therfore truth it selfe coÌ„mandeth you saying Hoord not vp for your selfâ— treasures vpon earth where the moth rust doth corrupt theâ—â—es brâ—ake in steale â—t Of the vnsatiable desire of the couetous man Chap. 6. O Fire vnquenchable O desire insatiable What conetous man was euer satisfyed with the performance of that whiche he first desired to obtayne for such is his insatiable appetite that after he hath obtayned that which he wished for he bendeth his mind to procure greater things and the end of hys desire is alwayes in getting that which he hath not and is neuer coÌ„tent with that which he hath already gotten The eye of the couetous man is neuer satisfyed and will not bee filled for a portion of iniquitie The couetous manne hathe neuer his fill of money and hee that loueth Riches taketh little frute thereof Euen as Hell and perdition are neuer filled so likewise the vnsatiable eyes of couetous men are neuer satisfyed These are the two bloudsuckers which alwayes say bring vnto vs for The loue of money doeth as muche encrease as money it selfe Wherefore the couetous man can not be satisfyed Chap. 7. WIlt thou know O couetous man why â—hy mind is neuer satisfied and thy desire is neuer filled Marke what I shall say Thy measure from wheÌ„ce thy couetous desire doth sâ—ring is neuer so full but it is able to comprehend more For the mind of man whiche is the measure whereby â—ee measureth all worldly desires is able also to receyue God bycause he whiche cleaueth vnto God is one spirit with God. Therfore how much soeuer the minde doth contayne it is neuer satisfied vntill it dothe comprehende God of whome it is alwayes capable If thou wilt then be filled and contented leaue off thy couetous appetite for so long as thou shalt haue that greedy desire thou shalte neuer be satiate for there is no accord betwene light and darkenesse nor no agreement betwixte Christe and Belial bycause no man can serue God and Mammonâ— Of the falsâ— and deceytfull name of Riches Chap. 8. O Thou false and deceytfull felicitie that man hath in riches which in very deede makest the riche man an vnfortunate and miserable childe For what maketh a man more vnhappie or wretched than wealth or worldly substance which are called riches A man to be needy and to be riche are two contrarees and yet the riches of the worldly do not take away pouertie but causeth pouertieâ— For as the wise man saith A little doth better coÌ„tent and satisfie the poore maÌ„ than abundance doth suffice or please the rich man For where there is great Riches there bâ— many to consume it for we see great nobiliâ—ie ouercharged with greater necessitie Therefore wealth and abundance doth not enrich a man but maketh him poore needy Exâ—mplse against Couetousnesse Chap. 19. HOw many hathe couetousnesse seduced and decayed how many more hath 〈◊〉 loue of money vtterly destroyed The Asse rebuked Balaam for that he beeing seduced with the desire of those things whicâ—e were promised him determined to curse Israel The people did stone Achas to deathe bycause he tooke away golde and siluer which were cursed and fâ—rbidden Naboth was slayne that Achab mighte possesse his vineyarde Giezi was striken with a Leprosie bycause he demaunded and receyued golde siluer and garments vnder the name of Heliseus Iudas hanged him selfe bycause he had solde and betrayed Christ. Suddayne death made anâ—â—nde of Anania and Saphyra hys wife bycause they defraâ—ded and deceyued the Apostles of the prâ—ce of their grounde Tyrus built vp a strong forâ—resse and heaped vp siluer as â—arthe and golde as the clay of the streâ—tes but behold sayth the Prophâ—t the Lorde sâ—all spoylâ— hir of it he shall smite downe hir powâ—r in the sea and she shall be consumed with fire Of the great â—are that couetous men haue Chap. 10. WHy doth man so earnâ—stly set his mind and so straightly presse himselfe to gather goodes seeing that he cannot always continue and enioy them for euer for man coÌ„meth forth like a â—â—oure doth wast and vanish away againe like as the shadowe and neuer coÌ„tinueth in one estate Why doth he theÌ„ desire to be mastâ—r of many things wheÌ„ fewer things would serue him For hauing sustenance clothing saith the Apostle leâ— vs be coÌ„tent therwithâ— Why doth he seeke after things necessary with much care A anguish of mind seing that they offer theÌ„selues vnto vs without great diffâ—cultie Hâ—arkâ—n what y truth itselfe saythâ— Be not carefull saying vnto your selues what shal we eate or what shaâ—l wee drinke or wherewith shall wee be clothed for your heauenly father knoweth right well that you haue neede of all these things Seeke first therefore the kingdome of heauen and all these things shall be cast into your hands And herevpon sayth Dauid I did neuer see the iust man forsaken of God nor yet his seede begging bread Of the inordinate desire that the couetous man hath to keepe Riches Chap. 11. TAntalus as the Poet sayeth thirsteth amiddes the waters euen so the couetous man standeth at neede amiddesâ— hys greatest wealth To whome that which hee hath doth as much good as that whiche hee hath not For bycause hee neuer vseth those things whiche hee hath already in possession but alwayes seeketh after things not as yet obtayned Hee is sayth the wyse man as though he were rich when he hath nothyng and is as though he were poore when he â—loweth in wealth The couetous man and the pitte of hell doe both of them deâ—oure but they doe not digest they receyue bothe but they do not render agayne The niggarde doth neyther pitie