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
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
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
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
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
those that suffer afâ—â—iction nor yet hathe compassion on those that 〈◊〉 in miserie But he forgetteth his dutie to God and the loue to his neighbour seeking his owne harme and disquiet For he holdeth backe from God the honor due to him he denyeth his neighbor things â—hat â—ee necessarie and withdraweth from hym selfe things which are needefull He is vnthankefull to God vnkinde to his neighbour and cruell to him selfe To what vse hathe the couetous and miserable man â—ubstance and to what purpose hath the spitefull or malitious man golde How can he which is euill vnto him selfe bee good to others or he that â—aketh no profit of his owne gotten goodes He that hath the substance of this world and seeth his brother stande in neede and taketh no pitie on him howe doth the loue of God remaine in him For he loueth not his neybour as him selfe whome he suffereth to periâ—he for hunger and coÌ„sume for neede neyther dothe hee loue God abouâ— all things who more than God respecteth Golde and Siluer Why the couetous man is called a worshipper of Idols Chap. 12. THe Apostle doth rightly define Aâ—arice or couetousnesse to be the worshipping of Idols for as the Idolater committeth Idolatrie by adoring the Idoll euen so doth the couetous man in making gold his god The Idolater most feruently dothe reuerence the Idoll the couetous man most carefully keepeth his treasure The Idolatâ—r putteth his hope in his false God and thys man putteth his trust in his fickle wealthe The one is afrayde to violate any parte of his Idoll and the other is afraid to decrease any portion of his treasure The properties of a Couetous man Chap. 13. THe couetous man is always readie to aske but slow to giue and bolde to denie All that hee spendeth he thinketh it lost and after expence hee is full of sorowe full of complaints frowarde and hard to please He is prest with care and sigheth through the remembrance of that which is spent Hâ— is troubled in mind tormented in body and if aught goe from him it is much againste his will god wot He maketh his owne giftes glorious and embaceth that which he receyueth of othersâ— He giueth in hope to receyue and of his giftes he maketh his gaine He is free of dispence where others beare the charge but very sparing in spending of hys owne He forbereth his foodeâ— his treasure to encrese hee pineth his body for to multiply his gaine He plucketh backe his hande when aught he should giue but he stretcheth him far forth to receyue commoditie Howebeit the wealth or sâ—bstance of the vnrighteous shall be dried vp euen as a riuer bycause goodes euil gotten are soone agayne consumed For it is a iust iudgement that weaâ—th of euil beginning should haue a worser ending And that those things which be vniustly gathered shuld be vntâ—rifâ—ely scattered The couetous man therefore hath his condeÌ„nation both in this life in the life to come Of the dangerous possessâ—ng of Riches Chap. 14. IT is most true therefore which the wise man doth testifie that gold siluer hath vndone many He that loueth golde shall not be iustified Wo be vnto them that folowe after it Behold the sinners do abound in tâ—is world for the most part are tâ—e inheritors of weâ—lth HerevpoÌ„ our sauiour Chrisâ— gaue coÌ„mandement vnto his Apostles saying possesse no gold nor silâ—er ne kepe 〈◊〉 monye in your purses for as easie it is for the camell to passe through the eye of a needle as it is for a riche man to enter into the kingdome of Heauen for the way that leadeth to lyfe is streight and narrowe And therefore the Apostle folowing the commaundemente of his master sayde I haue neyther golde nor siluer Wo be vnto you sayth the Prophete that ioyne house to â—ouse and field to fielde vnto the vttermost bound of the place The earthe is filled with siluer and golde and there is no ende of hir treasure I am greeued sayth God with the iniquitie of the couetous man and haue striken him Of lawfull Riches Chap. 15. BUt Abraham was riche and Iob of great substance Dauid was wealthie And yet doth the Scripture say of Abraham that he did beleeue God and it was reputed to him for righteousnesse Of Iob the scripture dothe also witnesse that there was not his like vpon the earthe being a simple and an vpright man fearing God and eschewing euil Of Dauid we haue likewise sufficient testimonie that our Lord found him according to his hart and desire But all these holy fathers were as though they had nothing and yet possessed all things according vnto the saying of y Prophete Dauid If thou doest flow in wealthe set not thy hart thereon And on the contrary syde the couetous men doe possesse all things and yet are they as though they hadde nothing as the same Prophete witnesseth in another place The riche men saith he were needy and hungrie For it is more easie to finde one that loueth riches and hath them not than to finde one that hath them and doth not loue themâ— bycause it is harde to be amiddes the fire and not to burne and more harder to possesse riches and not to loue them Hâ—arken what the Prophete sayth From the lowest vnto the highst all men set their mindes to heape vp treasure and from the Prophete to the Priest all committe deceit Of the vncertaynetie of Riches Chap. 16. THe couâ—tous man dothe alwayes trauell much against nature bycause nature dothe bring him into the worlde pooâ—e and needle and pouertie doâ—â—e aâ—company him euen vnto his graue Tâ—e earthe râ—câ—ueth him naked and after he hath played his part theron she doth deuoure him naked agayne when deathe shall giâ—e him a deadly wounde The couetous man in this life desireth nought but Riches and therefore saith heâ— I will pull downe my barnes and granariâ—s and will â—nlarge them to reserue all such fruites as the earth shal bring me forth and therein wil I lay vp al my welth and â—reasure Unto whose determination thys answere was made O Foole thy soule shal be required agayne of thâ—e â—his night thâ—n whose shall those things be which thou hast gotten and scraped togither Thou doest gather treasure sayth the Prophet but thou knowest not for wâ—ome The Riche men saith â—ee tooke their rest aâ—d when they did aâ—ake found none of their Riches in theyr owne handes The riche man saith Iob when he shall sleep shall bâ—are nothing away with him but shall open his eyes and nothing shall be finde Be not aâ—rayde sayth Dauid when any man bâ—commeth riche and though the glorye of hâ—s â—ouse â—ncreasethe more and more For when he dyeth of all these thiâ—gs nothing shall hee receyue hys glory shall not folow him his pompe will take hir leaue and his riches shall come into the
against hys owne body Heate and lust are the â—arbengers of fornication and â—hee is alwayes accompanied with vncleanenesse and vndecentnesse but sorow and repentance do speedily ouertake â—ir For the lippes of an â—arlot sayth Salomon are lyke vnto a dropping hony comb and hir throte is more neat and clearer than oyle but the end and later dayes of hir are as bitter as wormewoode and hir tong is a sharpe two edged sworde Of the generalitie of Leachery Chap. 22. THe wicked daughter of Glutonye is our familiar enimy not dwelling far from vs but neare at hand not without but within vs. Hir violence and force is in our loynes and hir â—trength is placed in the middest Shee is neuer driuen away but when she is eschued and she is neuer put to â—light but when shee is kepte at harde dyet Two things she requireth to worke hir force and vyolence libertie and saturitie and she putteth hir will in practise by company and oportunitie She prouoketh all ages â—he confoundeth euery sexe â—hee breaketh all order â—hee peruerteth each degree shee doth assault man and woman yong olde the wise and the simple the high and low estates the base and the best degrees Of many wâ—ich haue perished through Leachery Chap. 23. WHo is able to set forth and sufficiently to declare the multitude which haue perished through this wicked sinne For leachery ouerthrew Pentapolis and the countrey neere adioyning Leacherye destroyed the Sodomits Sichem with all the people therin Through lecherye were those that rauished Dyna murthered Leachery ouerthrew Her and Onam the sonnes of Iuda Through leachery the vncleane Israelite and Madianite perished both at once Leacherye caused the fornicators of the tribe of Beniamin cleane to bee rooted out Leachery destroyed the vnreuerent sonnes of Hely the priest and killed those whiche defloured Amon at the banket Leachery was the death of Vrias and brought y two elders which falsely accused Susanna to an ignominious most shamefull end To conclude this leude luste did curse Ruben seduced strong Sampson and assotted wise SalomoÌ„ It is therfore true which wee reade that many haue perished through beâ—utie For wine and women doe cause wise men to dote play the Apostates putteth meÌ„ of vnderstâ—nding to reproofe This foule desire hath destroyed many lustie Lybertines and many stout and valiaÌ„t captains haue perished by hir meanes The way to â—el is hir house which leadeth men headlong to the inwarde parts to death She weakeneth mans strength impayreth his senses shorteneth his life wasâ—eth his sâ—bstance wealth Of the Ambitious man Chap. 24. THe couetous man gathereth riches and the nigarde keepeth them togither the Glutton delighteth in belly cheart and the Leacher dwelleth in his lust He that is ambitious affecteth honours and he that is proude doth extoll and magnify him selfe The ambitious man is alwayes fearefull circumspect least by worde or deed he should offend in common audience â—e pretendeth humilitie and maketh assemblance of greate honestie he sheweth him selfe gentle in hearing curteous in talking and bouÌ„tiful in doing he foloweth his betters with counterfet curtesie he boweth and coucheth vnto eache one hee frequenteth the courts of Princes he visiteth noble personages making great shew of duetie obeysance and always approâ—eth what they doe affirme seeking by flatterye to please their humours Not ignorant of the Poets saying although there be no dust vppon the garment of thy better yet pretend a kynde oâ— double diligence and seeme to shake off that that is not He is ready and diligent where he knoweth to please but slow and not earnest where hee feareth displeasure He seemeth to reproue thâ—ngs that be euil and cunningly detesteth things that bee vniust He speaketh things plauisiblye to those that giue â—are and applyeth him selfe to euery company â—eaping thereby a fruitlesse prayse and a colourable commendation Often tymes hee doeth sustayne a harde conflict â—â—th him selfe whilest iniquitie moueth his mynde and ambition sâ—ayeth hys hand whilest ambition doth not permit that to be done which hir mother iniquitie doeth put hyr in mynde of But yet for all this the mother and the daughter vse couine togiâ—her For the mother openlye mayntayneth hir purpose and the daughter in secrete doth not resist The mother before all men claymeth vnto hir that whiche is manifest and of right dutifull but the daughter affecteth that which is close and couerte And therefore the ambitious man doth alwayes most willingly iâ—treat vppon soueraintie whiche with greedy desire hee foloweth saying O when shall â—ee rule and haue the sworde in hand who woulde be seuere in iudgement meeke in mercy who would frame his wil to reson whoÌ„ loue nor fauour cannot withdrawe from doing iustice whom prayer can not intreate nor hire corrupte who woulde giue credite to those that be faithfull and â—are to those that be humble Who in fine would bee louing and gentle liberall and curteous stedfast prudent patient and politike Of the excessiue desyre of amâ—â—â—â—â—ous menâ— Chap. 25. THe ambitious man if possibly he do not profite by this meanes then hath hee recourse vnto some skilfull mate that can cunningly playe the parte of Symon Magus or else he vseth the helpe of Giezi the bribe taker And by Symon whome hee maketh a daungerous instrument for a diuelish purpose he pâ—rchaseth that which of â—ym selfe he coulde not attaine then is he liberall in giuing and full of rewardes then with fayre words he tryeth his friendes maketh large promises and then doeth hee leaue no pathe vntroden to win grace or fauour to obtayne his purpose But if by this meanes it commeth not to passe hee vyolently inuadeth estate of honor and impudentlye vsurpeth the place of authoritie and beeing supported by the hope of friendes and partly prickt forward by the helpe of parentage hee is so inflamed with the desire of honour and so deepely drowned with the inordinate affection to beare rule that neither he abhorreth to fal into scysme nor feareth to commit any scandalous acte But Giezi was striken with a leaprosie And Symon peryshed togyther with hys money the fyre consumed Chore and his companions and the earthe deuoured Dathan and Abyron Let no man therefore take vppon him honour vnlesse hee bee called by GOD as Aaron was Au example of an ambitious man Chap. 26. WEe doe finde an euident and manyfest example of ambition in Absolon who when hee dyd aspire to the kingdome of his father made for him selfe Chariotes and prouided horsemâ—n and ordained men of war to goe before â—im And rysing vppe earely in the morning hee stoode as the story sayeth neare vnto the entrye of the gate and he called vnto him euery one that had businesse in the Kings iudgementes and asked Of what Citie arte thou who making answere sayde I am of one of the Trybes of Israel and your seruaunt your request
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