hir selfe â— Uice sayth the Apostle corrupteth nature Therfâ—re the wicked meÌ„ saith he vanished away in their owne imaginations and their foolishe myndes and heartes were blynded and darkened wherefore God did suffer them to folow the desyres of their owne heartes in all vncleanlinesse to the ende they should bee iniurious vnto themselues and afflict their owne bodyes And as they haue forsaken to knowe God euen so God hathe delyuered them into a reprobate and wicked meaning that they maye doe those thinges which bee not conuenient But they which doe liue godly in our sauiour Christ doe suffer persecution For the holy men such as â—e now saynts in heauen haue sustayned mockes stripes yea moreouer â—aue proued fetters and imprisonment of the which some were stoned â—o death some cut in peeces some tempted and proued what they would doe and at the laste were put to death with the sworde for our Lords sake They went about in the world in sheepes skinnes in Goates peltes needye and poore troubled in their myndes much afflicted whom the world was not worthy of They wandered in the desertes and wildernesse amongst the mountaynes and in dennes and caues vnder the earth They were in the daunger of fluddes and waters in ieopardye of theeues in greate perill through their owne stocke and parentage in feare of the Gentiles of infidels and of false bretherne They traueyled in payne and sorow in much watching in huÌ„ger and thirst in many vexations and perplexities in colde and nakednesse For the iuste man doth deny and forsake him selfe crucifying his members with the vices and imperfections thereof that the world may be crucifyed â—n him he in the world He knoweth that he hath no sure nor continuall abode in this lyfe but doth seeke to enioye the euerlasting Citie to come he sustayneth this worlde as a banishment and his soule is closed vp in his body as a prison I am saith he a straÌ„ge pilgrime vppon the earthe and as a forener euen as all my forefathers and elders haue bene Suffer mee that I may bee refreshed before I goe from hence and before I shall beecome nothyng Alas that my banishment and dwellyng â—eere in this worlde is prolonged I haue continued long with those that haue their mansions amongest the harde Cedar trees and my soule hathe bin a â—â—raunge inhabitant with them very long Who is sicke and feeble and I not sicke Who is weake and I not troubled For the very offeÌ„ces and sinnes of bretherne and neighbours be greeuous to those which be iust men Of the enimyes of man Chap. 17. THe life of maÌ„ is nothing else but warfare vppon the earth Is it not a warfare in deede whereas many kynde of enimyes lye in wayte on euery syde that they may take persecute and kill vs as the diuil the world mankynde it selfe and the fleshe The deuil with vyces and fleshly desires man togither witâ— beastes and other creaâ—urâ—s the world with the elements the flesh with sensualities For the fleshe lusâ—eth contrary to the spirite and the spirite contrarye to the fleshe Yea we haue not only a combat against flesh and bloud but also against the spirituall authors of wickednesse which be in the ayre and agaynst the Lordes and rulers of darkenesse For your aduersary the deuil sayth saynt Peter goeth about like a roring Lyon â—eeking whome hee may deuour The firy darts of our wicked enimies are alwayes kindled against vs Death entreth in by the windowes the eye doth rob and spoyle the soule the whole world doeth fight against vs vnwise men for one nation warreth against an other and great earthquakes are in diuers places pestilence and hungers terrors and tempestes commeth downe amongest vs from the heauens The earth bringeth forth thornes and thistles the water bringeth forth inundations and fluds the ayre sendeth vppon vs stormes thunders lightnings and terrible fierye sightes The earth sayeth God to Adam shall bee cursed in thy labour it shall yelde vnto thee thornes and tâ—istles and in the sweate of thy browes thou shalt eate thy bread vntil thou doest returne againe into the earth The wylde bore of the wooddâ—s doth lye in waite for to deuour vs and euery wylde beast seeketh our destruction The Woulf the Bear the Lybard the Lyon the Tygar and the wylde Asse the Crocodile the Grife the Serpent the Snake the Basiliske the venimous worme called Aspis the Dragon the Cereastes the Scorpion and the Uyper also Nittes Lyce Emattes Fleas Gnattes and Flyes Hornettes and Waspâ—s Fishes and Foules all these I say doe lye in waite to make a praye of our persons For wee which in the beginning were created to beare rule ouer the fishes of the Sea and foules of the ayre and ouer all liuing things whiche moue vppon the earth are nowe become a praye for them to feed vppon For it is written I will set the teeth of beasts vppon them The lamentation of the soule being in prison Chap. 18. O Unhappy and wretched creature that I am who will delyuer mee from the torment of this earthly body Beholde the lamentation of the silly soule which would fayne bee discharged out of prison Whereof the Psalmist sayth thus O Lorde bring my soule out of captiuitie There is no rest nor quietnesse in anye place heere in this world No where is there founde any peace or securitie Feare and trembling is euerye where labour and griefe is in all places The fleshe is alwayes in labour griefe and sorow so long as it liueth and the soule doth mourne and lament hir greeuous estate and being Of the short ioye of man in this lyfeâ— Chap. 19 WHat man dyd euer passe ouer in thys lyfe one whole day in perfit mirth and ioye whome in some parte of that day either the remorse of conscience the vehement innaâ—ion of anger or the motion of fleshely luste hath not disturbed whome deuouryng malice the insatiable desire of auarice or else the secrete blastes of pryde haue not disquieted whom some losse of wealth offence committed or passion of the mind hath not distempered And to be short whom the â—ight of some thing loathsome or greeuous to behold or the â—earing of some thing sorowful or vndecent to be spoken or els some acte to be misliked hath not offended Truely if any such there beeâ— hee is as rare as a blacke swan Hearken what the wise man saith vppon this point From the morning vnto the euening the tyme shall bee chaunged vayne thoughts succeed one an other the mynd is seuered deuided into diuers motions men do delight to heare the pype the harpe or citherne and take great ioye to heare the Orgaynes or other musicall instrumentes and by all meanes they prouyde to passe their dayes in pleasure but alas in a momeÌ„t they fall downe into hell Of sodayne
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
hands of strangers for the Sepulchres of suche men shall be their house for euer Therefore the wise man sayth Whatsoeuer the couetous man wrongfully gathereth togither he heapeth it vp for others and in his goodes another shall riot and make hauoâ—ke It is lamentable to see how it is prouided by delieny that oftentimâ—s his greatest enimie becommeth his neerest heyre Of Glutoniâ— Chap. 16. IN the beginning of mans life bread water was his foode a simple garmeÌ„t with a poore cottage were thought suffiâ—iâ—nt to couer his deformities But now the frutes of the trees the sondry sorts of graynes the rootes of herbes the fishes of the sea the beastes of the land the foules of the ayre do not satisfie the greedâ—e appetite of glutons râ—â—enâ—ng men For nowe they seeke pleasant dishes with painted couloures they procure delicate hote spices choyce â—aâ—â—sâ— sugred morsels for their daintie mouthes Those things do they feed vpoÌ„ which be curiously wrogâ—t by the arte of Cookery â—unâ—ingly prepaâ—ed by the inâ—eÌ„tioÌ„s of their officers One by stamping strayning chaÌ„geth some thâ—ngs from their proper nature laboring by art to make that an accidente whiche of it selfe is a substance Another compoundeth things togither to make that delicate whiche of it selfe is vnpleasant and al this is to turne excesse to hunger to bring an apetite vnto the stomacke opprest with saturitiâ— and to fulfyll the gredy desire of gluttonie rather than to susteyne the weakenesse of nature But the place of glutonie as it hath scarce foure fingers in quantitie so hath hir pleasure hardly foure momentes in continuaunce The meane in meates is contemned superfluitie is affectâ—d and varietie is desired Desire of gredinesse knoweth no ende and varietie excedeth mesure The mind is ouercharged the stomacke is troubled and the sense thorough them both is opprest Glutony is an enimie to health a friend vnto sicknesse the mother of wanton lust and the instrument of death Be not greedy sayth the wise man at any banquet ne â—eede not on euery dishe for with diuersitie of dishes the health is endangered through the surfet of wine many haue perished Meate is ordained for the belie and the belie to receyue meate but God shall destroy the one and the other Exâ—mples against Glutonie Chap. 18. GLâ—tony requireth a costly and chargeable tribute but it yeldâ—th a verye base and most vile rent For howe muche more delicate the foode is so muche more odious are the fruites therof Glutony distempereth the bodye corâ—upteâ—h the stomake maketh all partes noysome Gluttony did shutte vp the gates of Paradyse agaynst mankynde Glutonye caused Esau to sell his inheritance Glutonye was the mayne pathe that ledde Pharao his baker to the gallowes Glutony was the instrumente that wrought Iohn Baptists death Nabuzardan the chief cooke of the King of Babilon burnâ—e the Temple and destroyed Ierusalem Balthasar the King of Babilon in his greate sumptuous banket saw a hand writing on the wall Mane Thetel Phares the same night he was killed by the Chaldeans The people of Israel sate downe to make good cheere and rose vp to playe but whilest the meat was yet in their mouthes the wrath of God sel vppon them and destroyed them They which fed voluptuously dyed in the highe wayes The riche man which did feast banket abounde in worldly pomp vanitie was buryâ—d in hâ—l Of Dronkennesse Chap. 11. WHat is more vyle and lothsome than is the dronkarde whose mouthe is the lodge of poysoned sauours whose bodye through excesse doeth tremble and shake whose promises are large whose tongue bewrayeth secretes whose minde is soone chaunged whose countenaunce is transformed For where dronkennesse is the mysteresse there secrecie beareth no maistrie For commonly when the heade is full of wyne the tongue is set at libertie Besides this wyne only doth not suffice a dronkard neyther is he content with many sorts of wine as Cysar Bastard Hypocras and such like but he drowneth his senses in al varietie of liquor making him selfe the monster of excesse This is the nurserie of al coÌ„tention and strife For as the wise man saith much drinking of wine kindleth the coales of wrath is the roote of all mischief ruine the sequele therof is fornication yea fornication wine dronkennesse â—ereaueth noble minds of all strength courage And therefore the Apostle writeth be not droÌ„k with wine wherein is waÌ„ton lust And the wise king sayth that wine is a lecherous thing that dronkennesse is ful of sâ—rife disseÌ„tioÌ„ The childreÌ„ of Rachab the son of Zacharie drank no wine nor Cisar ne other kinde of drink that might make theÌ„ droÌ„k Exemples agaâ—nst Drâ—nkeâ—â—â—sse Chap. 20. DRonkeÌ„nesse did discouer the priuie parts of Noe caused Loth to â—oÌ„mit incest Dronkennesse slewe Ammon king Dauids son murdered Holofernes chief captaine of the armie True then it is that Salomon sayth They which are giueÌ„ to drinke to speÌ„d riotously shall be speedily brought to bâ—ggery And the prophet Esay crieth out vppon suche men saying woe be vnto you which rise vp early in the morning to drinke your selues dronk to tâ—pple vntill night that you bâ—â—â—me hote boyling with wine hauing also in your bankets diuers suâ—dry iâ—strumentsâ— pleÌ„of wyne woe be vnto you which be mightie able to drinke stoutly in â—â—asâ—s are expert to set vp dronkeÌ„nesse beâ—olde your ioy felicitie is to kil calues and â—at weathers to â—ate of diuers sorts of flesh to drink wine let vs eat drink say you â—or we shal dye to morow And the voice of the lord saith hâ— is reueled in mine eares that this iniquitie sâ—all not be purged froÌ„ you vntill death wo be vnto the crown of pride eâ—eÌ„ to the droâ—â—eÌ„ pâ—â—ple of Ephraim The priest the prophet knowe not what they do for dronkeÌ„nes they are aâ— swalowed vp with wine they know not â—im that loketh on them they stumble and are become ignorant in their iudgements Of Leacherye Chap. 21. GLutonye the mother of vncleanenesse bringeth forth a more vncleane daughter For it is very agreeable to reason that he which is already vncleane should become as yet more disparged with vncleannesse For all those which commit fornication are lyke vnto the bakers ouen made hote with fyre The Princes and rulers began to rage through wyne for the belly which is daintily fed most willingly of it selfe imbraceth carnal pleasures O extreame rage of leâ—de lust which doâ—th not onelye effeminate the mynde but also weakeneth the body which doth not only endaunger the person in this lyfe but bringeth both body and soule in perill of damnation in the lyfe to come For all the sinne which man doeth commit is without the body but hee that offendeth in fornication procureth offence
vade away and â—hall soone decay as the pothearbes And to omitte the speaking any more of this matter least I shoulde seeme malitiousâ— what is more vaine than to adorne the table with fine and imbrodered clothes with Iuorie trenchers with long carpettes wyth flagons of siluer and golde and a number of pretious and gorgeous ornamentes or what â—uayleth iâ— a man to paynte his chamber to gilt the postes of his â—edde to prouide a faiâ—e or sumptâ—ous portall to enter thereinâ— to make the pauement shine to fyll hys bedde full of feathers to couer it wyth silke or else to decke it wyth curtaynes or canapye for it is written wheÌ„ he dyâ—th of al these things nothing shall â—e receyuâ— ne yet his glorye or pompe â—hal folowe him Of the vncleannâ—sse of mans hart Chap. 39. THere is no man that can boaste of the cleanenesse and puritie of his heart for as muche as euery one of vs hath offended God in many things And if wee shall saye wee haue no sinne wee deceiue oure selues and the trueth resteâ—h not in vs What manne is hee that can saye with the Apostle I do not knowe my selfe guiltie in any thing and yet for all that I am not iustifyed who is he that can say thus if there bee any suche wee may well prayse hym Beholde euen amongst the Saintes of God there haue bâ—ne â—ounde some chaungeable and the very heauens are not cleane in hys syghte no not his Angels for in them hee hathe founde wickednesse Howe muche more then is man abâ—ominable and vnprofitable in the sighte of God whyche hath drunke as it were the water of iniquitiâ— sinne Therefore dyd it repente GOD that hee hadde made man bycause hys malice and frowardnesse was greate vppon the earthe and his thoughts were alwayes enclined vnto euillâ— for thys cause beeyng inwardly moued with sorow hee destroyed man whome hee hadde made in the fyrst age But yet for all thys the iniquitie of manne dyd abounde and the charitie of many waâ—ed colde All men wente astraye and were become vnprofytable and there was not one that dyd goodâ— no not one For the whole lyfe almost of mortall men is full of sinne and iniquitie in so muche that scantely one can bee founde whiche doeth not declyne on â—he left hande whych doeth not returne to hys former wickednesse agaynâ— and pyne away in vncleane corruption but rather to increaâ—e their offâ—nces they doe bragge and boaste when tâ—ey haue done amisse and reioyce iâ— their wicked doings they are replenished with 〈◊〉 pride of abomination as with malyceâ—â—orâ—icationâ— couetousnesse and pryde â—â—ey â—e also fraught wyth eâ—â—y manslaughterâ— contention deâ—â—â—â—e â—â—ill will and â—atredâ— they may be whisperers â—ale bearers â— seditious pâ—rsons â—atefull to God contumeliousâ— proâ—deâ—â—igh mynded inâ—entors of mischiâ—â—â— probediâ—â—â— to tâ—â—ir parents wiâ—â—out diâ—cretionâ— without order without loueâ— without keeping of league or promise and with 〈◊〉 With 〈…〉 and with worâ—â— the 〈…〉 abounde as with men of sundry sectes with tyrants disloyall sâ—biectesâ— committers of Symonye 〈…〉 deceytfull menne wyth sowers of debate and subtyle persons with gluâ—tons and dronkardes with adulterersâ— and incestuous persons with effeminate and leude men wyth incâ—e as bee slowe and negligent to doe good wyth suche as bee vayne and prodigall fâ—râ—ous and angrye impatiente and vnconstante wyth sorâ—erers and southsayers wyth periuâ—ed â—nd cursed menne wyth presumptuous and arrogante with those that â—ee â—arde of beeliefe and desperate and to conclude with all kynde of ambitiâ—us menne But as the smoke vanysheth awaâ—e euen so shall they decaye and as the waâ—e doeth melt before the fyre euen so shall sinners before the face of God. Of the griâ—â—â—â— and â—orments which euil â—en doe suffâ—r at the houre of death Chap. 40. THe euill liâ—erâ— doe suffer 〈◊〉 paiâ—â—s at their death The â—â—rste is the anguyshe of the bodyeâ— whiche is so greate and so â—â—treame that the lyke nâ—â—â—r was nor is felte in tâ—is lyfe at any timeâ— before the dissolution of the soule from the body For it seemeth in some men through the greate payne they do sustain in their traunce without any motion that tâ—ey do make away them selues for the violeÌ„ce which they suffer is so strong incoÌ„parable bycause those naturall bonds knots betweene the body and the soule are broken in sunder Wherevppon the prophete lamenting saieth thus in hys Psalmes The torments of death haue beset me â—ounde about there is not so much as anâ— member no not one ioynte in the whole body which is not sâ—retched in that intollerable dolâ—r pang The second paine is when the body bring altogither wearied spoyled of â—is streÌ„gth y soul doth see in a momeÌ„t more freely with much more libertie all the good and euill deeds which the man hath done in all his life time which al are presented before the inwarde eyes of the souleâ— And this torment is so greate the calling of things past to reâ—eÌ„brance is so grâ—â—â—â—â— that the soule it sâ—lfe beeing thereby â—ery much 〈◊〉 is forced to declare reherse itâ—â—herupoâ— the Psalmist saith The â—lowing or running sâ—reâ—â—es of inquitie haue troubled â—e for as the ruÌ„ning streaâ—es come with great violence and force and seeme to ouerthrow and cast downe all things they fynde in the way euen so shall the naughtie man at his death sodainely beholde the workes which he hath don be they good or euill The thirde payne is when the soule beginneth to iudge iustly and doeth see all the tormentes of hel which bee dewe vnto him for his sinnes approch neere and as it were ready to â—all vppon him wherevppon the Psalmiâ—t sayeth The dolors of hel haue compassed me aboute The fourthe torment is when the soule yet remayning in the body doth beholde and see wicked spirits readye to receyue it at which instante the griefe and torment is suche and the feare so greate that the silly soule being in great anguish returneth and recoyleth backe agayn so long as it may into the body that thereby â—t may redeeme some parte of the tyme in the which it shall be in captiuitie Of the comming of Christ at the houre of euery mans death Chap. 41. BOth good and euil meÌ„ before the soule depart out of the bodye doe see Christ vppon the crosse The euill and wicked man doth see him to his conâ—usion that he may be ashamed and blush in that he is not saued by the bloud of Christ his offence so requyring and therfore in the Gospel it is â—ayde to wicked and euil men They shal behold and see him whom they haue persed and wounded whiche is vnderstoode at the comming of Christ to iudgemente and also at hys comming at the day of euery mans death But the good man doth beholde Christ vppon the crosse to his greate ioye as we gather by the wordes of his Apostle whiche sayeth vntill the day of
death when Christ vpon the crosse shall appeare vnto the good and euill And Christ himselfe sayth of saint Iohn the Euangelist I will that he remayne so vntill I come that is to witte I will that hee remayne in his virginitie vntill I come to hys death Wee reade of foure commings of Christ two of them be visible and two inuisibleâ— He came visibly in â—umilitie to redeeme the world and hee shall come visibly in his maiestie to iudge the world Of hys iâ—uisible commings the firste is when â—ee commeth into the minde of man by grace according to the saying of our Lord in saint Iohns Gospell wee shall come vnto hym and dwell with hym The seconde is at the death of euery man And therefore â—aith Saint Iohn in his Apocalipse come vnto mee Lorde Iesus At whose comming that we may bee founde watchful and diligent seruantes let vs endeuor our selues to serue and feare him in holinesse and purenesse of life to whom with the father and the holy ghost be all honour maiestie glory power and dominion for euer and euer ¶ The thirde Booke of the Mirror of manâ— lyfe Of the putrifycation of the body when the soule is departed Chap. 1. THe soule of man sayeth the Prophet shâ—ll deparâ—e from himâ— and hee shall returne againâ— into earth â—â—oÌ„ whence â—e â—aâ—e In that day al hys thoughts worldly inuentions shal perish O how many how woÌ„derful greate are the Imaginations of mortal men aboute worldely prouision but when death shall preuent them al theyr deuises and inuentions shal soone vanish away and they shall quite decay euen as the shadowe when it declyneth or as the Grashoppers whyche soone are shaken from the graine Furthermore when the body and soule are separate asunderâ— theÌ„ shal they forsake with great griefe sorow such things as they loued in this life most derely For there is a terme appointed theÌ„ which can not be escaped at what time earth â—hal returne into earth as it is writen Thou arte earthe and shalt reâ—urn into â—arâ—â— agayne Bycause it is agreable to the course of nature that euery mortall thing shoulde be resolued againe into the selfe same substance whereof it was earst made Therfore sayth Dauid the spirites of men shall bee taken away from them and they shall returne inâ—o dust But when man shall dye his inheritaunce shall bee with brute beâ—stes and serpents for all men shall sleepe in the dust and the wormes shall eate their fleshe euen as the moâ—h the garment as hee doeth deuoure the woolle I shall be consumed sayth Iob as corruption and as the garment which is eaten of the moâ—he I sayde vnto rottennesse thou art my father and I called the wormes my mother sister Man is but a masse of putrifaction and the sonne of man is but corruption O what a lothsome parentage is that where rottennesse is the father and what an vncleane stocke is that whiche is vnited with worms For man is conceiued in corruption and in the burning heate of foule luste vppon whose dead carkasse the wormes doe waite as mourners In his lifâ— time he bringeth forth troublesome and tedious vâ—rmynâ— after death his fleshe engendreth wormes whilest hee liueth his body yeldeth noysome odious things and when hee dyeth hee becommeth a lumpe of foule and vncleane corruption During this lyfe his only care is to nourish and maintaine one but when he is dead he shall feede sustayne a number of wormes For what is more vgly and filthy to behold than is the vyle corpse of a dead man And what is more horrible vnto the sight than is the body wheÌ„ the soule is parted Hee whose embracings to vs were plesaunte whilest lyfe endured the verye sight of hym after death shall bee moste noysome What profitte then may wee reape of our ryches what good shall wee fynde of our delycate bankettes or what then shall auayle vs our dayntie dyet They shall not delyuer vs from the daunger of death they shâ—l not defende vs from the hungry wormes they shall not preserue vs from loaâ—hsome sauours Wee haue seene hym despysed and cast into graue whiche of late sate most gloriouslye in his princely throne The courteer that walked in sumptuous attyre lyeth nowe in the earth vnseemely to beholde and hee that was fedde with delicate fare is nowe to bee deuoured of wormes in the grounde Of the heauy remembrance of the damned soules Chap. 2. THe torments of wicked men shall bee the worme and fire And both of these haue sundry operations For the one worketh inwardly the other tormeÌ„teth outwardly The worme which worketh inwardly doth alwayes eat deuour the hart the fyre whicâ— tormenteth outwardly doth alwayes burnâ— consumeth the body The worme of theÌ„ saitâ— the Prophet shall neuer dye and theyr fyrâ—â— shal not be quenched Our Lord wyll sendâ— fyre and wormes for theyr fleshe that theâ— may burne and feele the smarte for euerâ— The worme of conscience shall vexe them repentaunce shall trouble them and perâ—plexitie of minde shall torment them Fâ—â— they beeing fearefull and tymorous shaâ—â— call to remembraunce theyr sinnes aâ—â— theyr owne wickednesse shall bewrâ—y then and thus they shall saye within theâ— selues What goodnesse haue wee prâ—â—cured by our pryde or what profite hâ—â— wee obtayned by worldly pompe and â—â—niâ—ie and what can our riches nowe auaile vs All these things are gone paste euen as the shadowe or as the shippe which passeth ouer the raging waues whose track is neuer seene agayne So wee mortall men whiche are borne into this world doe quickely perishe and decay and swiftly approche vnto our ende Of â—ertue wee are scarcely able to shewe any signe at all but wee are consumed in our owne malyce and wickednesse Therefore with greate vexation of mynde shall the damned soules often remeÌ„ber those things whych with great mirth and ioylitie they did commit in thys liâ—e that the remembrance at all maâ— augment thâ—yr payne whome the styng of sinne prouoked to wickednesse Of the vnâ—roâ—itable repentance of the damned Câ—ap 3 THey shal say vnto them selues repeÌ„ting we haue gone astray from the waye of truth and the lighte of righteousnesse hathe not shynâ—d vppon vs. Tâ—en shall they crye vnto the mountayns and say O you mountaynes fall vppon vs and you hilles couâ—r vs They shall repent to their pâ—in but theiâ— coÌ„uersion shall not obtaiâ— pardon For it is according vnto iustice that those which would not repent when they might shal not when they desire obtaine mercie God gaue them oportunitie and space to repent and they abused his time of long sufferance And therfore sayde the riche man which was tormented in hell O father Abraham I beseeche thee that thou wouldest sende Lazarus vnto my fathers house that he may signifie vnto them what is become of mee leaste thaâ— they also fall
that forsaketh not sinne in thys life seemeth alwayes deâ—irous for sinnes sake to liue Testimonies of the eternal punishements and tormâ—nts of hell Chap. 11. WHich of you sayth the Prophet is able â—o dwell wyth perpetuall deuouring and euerlasting fire or which of you will â—oiouâ—â—e with heates whiche neuer shall cease They shall be sayth he smoke in my furie and as a burning fire all the day long whyche shall not be put out in the nighte but the smoke thereof shall rise and encrease for euer I will giue you to bee a perpetuall reproche sayth our Lorde by Hiâ—remie his Prophet and an euerlasting ignomie whyche sâ—all neuer be blotted out through obliuion And they whiche haue slept vpon the dust or the earth shal watch sayth Daniel some to obtayn life euerlastâ—ng othersome to become a reproche that they may always see it And the wise man â—aith that after the wicked and vngodly man is departed out of thys life there shal be no more â—ope of him but his perdition shal fâ—l vpon him out of hande and he shall be suddenly torne in pieces and neuer shal finde any medicine or remedie therof agayne If any shal adore the beast and â—ir Image he shall sayth S. Iohn drinke of the vine of Gods wrath and shall be tormented with fire and brimstone and the smoke of his tormentes shal rise and encrease for euer neyther shall bee rest day nor night whyche shall worship the beast and hir Image The truth it selfe shall confirme this saying wheÌ„ he shall come to iudgement and reprooue the reprobate in these wordes Goe you accursed into euerlasting fire whiche is prepared for the Deuil and his angels If therefore according to Gods iudgement all credit doth consist in the persons of two or three howe much more then shall that appeere euidente and cleere which is witnessed by the mouth of so many concerning this truth proponed Of the day of iudgement Chap. 12. BEhold therefore sayth the Prophet the day of our Lorde shall come cruelly full of wrath ful of anger and fury to bring the earth into a desert and to destroy the sinners thereof Bycause the Stares of Heauen and the brightnesse of them shall not appeare or be seene and the Sunne shall be darkned in his rising and the Moone shall not giue foorth hir light And I will visite the wickednesse of all the world and the iniquitie of the vngodly I will also cause the Pride of the vnfaithful to ceasse and wil plucke downe the arrogancy of the mighty For al powershall be dissolued and the hart of euery man shall consâ—me wast away Torments and greefes shall possesse them they shall mourne as women do in childe-bed euery one of them shall bee astonyed at his neighboure and their countenances shall be defaced with fire That day shall be a day of anger a day of tribulation and anguishe a day of calamitie and miserie a daye of darknesse and obscuritie yea it shall bee the day of trumpets and of noyse bycause oure Lord wil with hast make an end of al those that do inhabite the earth And that day shal suddenly come vpon all such as dwel vpon the face of the earth euen as a snare For as lightning coÌ„meth out of the East goeth into the West euen so shall the comming of the sonne of man be And as the Thefe commeth vnloked for euen so shal the son of man come in the night and when they shal say amongst them selues peace securitie then shal a suddaine death come vpon them as dothe the payne of a woman with childe and they shall not escape Of the tribulation that shal goe before the day of iudgement Chap. 13. THere shall great tribulation goe before the day of IudgemeÌ„t such as neuer was froÌ„ beginning of the world vnto this time neyther shall be And vnlesse those dayes were shortned there shoulde be none saued For nation shall rise aganst nation and kingdome against kingdome there shal be great earth quakes euery where there shal be pestilence hunger terror and diuers signes shall appeare in the heauens as in the Sunne the Moone and the Starres ther shal be oppressings of people vpon the earth and through the noise of the raging seas flouds and thorough the expectation of such horrible thinges as shall come vpon the world men for feare shall wâ—ther away Ther shall arise vp false Prophets and they shall giue great signes wonders so that the very elect of God if it were possâ—ble should be brought into error Then shall the man of sinne the sonne of perdition be reuealed which â—etteth him selfe against God extolleth himselfe aboue that which is called or worshipped as God insomâ—ch that he shal sit in the temple of God shewing him selfe as though hee were God whome our Lord Iesus shall destroy with the breath of his mouth But before the great and horrible day in the which our Lord shal come Ely the Prophet shall be sente and he shal coÌ„uert the harts of the fathers towards their children and the harts of the childreÌ„ towards their pareÌ„ts with whom also Enoch shall come and they shall prophecy a thousand two hundreth threesâ—ore dayes clothed with sackcloth when they shal finishe their testimonies the beast which shall rise vp from the botomlesse pit shall war against theÌ„ â—hall ouercome and destroy them and their bodies shal lie in the streetâ—s of the great citie which is spiritually called Sodome or Egipt wher our Lord was crucifyed And after three dayes and a halfe the spirite of lyfe â—hall enter into them agayne Of the signes going before the latter day Chap. 14. IMmediatly after the tribulation of the dayes which we haue mentioned the Sunne shall bee darkned and the moone shal not giue hir light the Starres shall fall from the heauen and the powers of the heaâ—ens shal moue and then shall the signâ— of the sonne of man appeare in the heauen Then â—hall all the tribes of the earthe bewayle them selues The Kings and Princes of the earthe saith Saint Iohn the tribunes and riche men the mightie and the strong to be short euery man be â—e bonde or free shal seke to hide themselues in dennes amongst the mountaynes or rockes and they shal say vnto the mountaynes fall vppon vs and hide vs from the face of hym which sitteth vpon the throne and from the wrath of the Lambe bycause the day of hys wrath is come And who shall be able to endure it He shal send his Angels with a trumpet or loude voyce and they shall call together his elect and gather them from the foure winds and vppermost parts of the heauens euen vnto the ends of the earthe Then shall our Lord him selfe saith the Apostle at the voyce of an Archangel and at the sound of the trumpet of
God come from his heauenly throne and al they which be in theyr graues shal heare the voyce of the sonne of God the good shall proceede to the resurrection of life but the euil to the resurrection of iudgement damnation Death Hell shall surrender their deade which shall be in them euery eye shal see yea eueÌ„ they whiche haue prickt against him and al the tribes of the earth shal mourne Then shal they see the sonne of man comming in a cloude with greate power and maiestie But oure Lord shal come to reuenge the wickednesse of the worlde not with his Apostles onely but also with the senators of his people whervpon the wise man saith thus Her â—usbande a noble man in his gates when â—e shal sitte with the senators of the earth c. For they also shal sit vpon the twelue seates of the tribes of Israel I did looke saith the Prophet Daniel vntil the thrones were set vp and the auncient of the dayes satte him downe hys garmente was as white as snowe and the heares of his heade were as cleare and as white as wooll his throne were the flames of fire and the wheeles thereof were burning fire and from his countenaunce proceded a raging streame of fireâ— Thousandes of thousandes did minister vnto him and tenne hundreth thousands did assist him Our Lord saith Dauid will come openly hee is oure God and wil not keepe silence fire shall burne in his syght and there shal bee a mighty greate tempest rounde about him He hathe called vppon the heauen from aboue and the earth below to iudge or discerne his people Then shall all nations bee gathered togyther before hym and hee shall separate the one from the otherâ— as the shepheard doth separate his sheepe froÌ„ his kiddes and he shall set the sheepe on the right hande and the kiddes on his lefte Of the powâ—r wisdome and iustice of the Iudge Chap. 15. O Howe greate shall the trembling and feare be in that day O what wéeping and wayling shall then be hearde For if the pillers of heauen do tremble and shake for feare at his comming if the Angels of peace shall then weepe bitterly what shall sinners doe if the iust man shall very hardly be saued how then shall wicked and sinful men shew their faces Therfore dothe the Prophet Dauid exâ—lame and say Lorde enter not into iudgement with thy seruant for in thy syght no man shall bee iustifyed and agayne If thou O god shalte obserue and marke iniquities O Lorde who shal be able to sustayne it For what is he that doth not â—eare a most iust a wise and most mightie iudge I call hym a most mightie iudge bycause no man can auoyde his sight hee is a wise iudge bycause the faultes of men cannot be hidden from him And hee is a most iust iudge bycause no man can corrupt him If we looke for courage he is most strong in â—orce and wise in hart If equitie in iudgement should be required there is none that dareth beare witnesse for mee If I should iustify my selfe my owne mouth will condemne mee If I shal shew my selfe as an innocent it shall declare mee to bee but froward and wicked although I doe appere simple He sayd the worde and all things were made He gaue commaundement and they were created He calleth vpon the starres and they answere wee bee heere He maketh his Angelles spirites and his mâ—nisters a flame of fyre Unto whose will nothing doth resist and vnto whome no word is impossible And at whose name euery knee doth bowe as well of those that bee in heauen as vpon the earth and vnder the earth His sight no man can flye as the Prophet sayeth For if I shall saith he ascend vp into the heauen thou arte there if I shal descend into hell thou arte at hand also Hee is the searcher of the reynes and hartes vnto his eyes all things are open Hee numbreth telleth the droppes of rayne and the sands of the Sea. God is the Lord of knowledge for he hath the knowledge of all things before they come to passe Hee is priuy vnto euerye thing and a searcher oute of secrete and hidden things No man can be hidden from him as the Apostle sayeth There is no creature inuisible in his sight He is a iust and a stoute Iudge and a long sufferer who neither for prayer nor for hire for loue nor hate doth once decline from the pathe of righteousnesse but alwayes marching in the high way passeth ouer no euill vnpunished ne leaueth any good deed vnrewarded Therefore can no man corrupt him according to the Psalmist Thou O Lord rewardest euerye one according to hys desertes Of Gods Iudgement Chap. 16. WHat is he that will not feare that kind of examination wherein the selfe same shall bee both the accuser the aduocate and the iudge for he shall be the accuser when â—ee shall say vnto the wicked I was hungry and you did not giue mee to eate I was thirstie and you gaue me not to drink He shall play the aduocate when he sayeth As long as you did it not to anye one of these little ones so long you dyd it not to me He shall sustayne the person of a iudge when he dothe inferre this of that which hee sayde before Get you hence away from mee you accursed into euerlasting fyre No witnesse shal be necessary in that iudgemeÌ„t For that then the secretes of darkenesse shall be most manifest For there is nothing hydden which then shall not be reuealed The bookes of mens conscience shall then be opened then shall the deade bee iudged of those things which be written in the booke for their workes shal folowe them O Lord what greate shame or abashment shall then bee amongest sinners What confusion shal there be when their most detestable crymes shall be euident and manifest vnto all men Blessed be they sayeth the Prophete whose sinnes are forgiuen them and whose offences are couered For there can be no appeale made froÌ„ that sentence Bycause the father hathe giuen all iudgement vnto hys sonne who shutteth and no man openeth who openeth and no man shutteth for the mouth of our Lord hath spoken it That nothing shall â—rofyte the daâ—ned soules Châ—p 17. THen shall not riches profite them their worldely honours shall not defende thâ—m their friendes shall not helpe them nor their golde and siluer shall not bee able to deliuer them in the day of our Lordes fury All the Kings of the earth shall weepe and lament when they shall see the smoke of the fire for feare of their torments What then shall you doe in the daye of our Lordes fury in the day of visitation and calamitie comming a farre off vnto whose helpe wil