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
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
teares consider and declare whereof man is made what his doings are and what perhappes shall become of him after this lyfe Truelye man is made of earthe conceyued in sinne and borne to payne Hee doeth commit in this lyfe wicked and shrewde turnes which bee not lawfull foule and vncleane actes which bee not decent and vayne things which are not expedient Through his wickednesse hee shall become food to the fire meat for worms and a lumpe of putrifaction lothsome to behold I will expound it more plainly Man is made of dust of clay of ashes he is coÌ„ceiued in the wanton desire of fleshly luste in the heate of carnall appetyte in the foule delight of leacherye and which is worse in the spotte of sinne Hee is borne a serâ—ant to labour feare and sorowe and which is more myserable a subiecte to deathe His doyngs are â—or the most part daungerous whereby bee eyther offendeth God hurteth his neighbours or impayreth him selfe Hee practiseth vnseemely and vnhonest things whereby hee procureth infamye defileth his conscience and dishonesteth him selfe Hee occupyeth him selfe in vayne thynges whereby hee doth neglecte matters of importaunce hee doeth despyse things which bee for his profitte and nothyng regardeth things which beâ— necessarye Hee shall become chaffe to the fyre which alwayes doeth burne vnquenchably Hee shall bee meate for the worme which alwayes doeth gnawe and deuour and in fyne he shall be an immortall masse of putrifaction heaped full of horror and lothsomenesse Of the vile and base matter whereof man is made Chap. 2. GOD hath made man of the slyme of the earth which is more base than bee the other Elements as it doth appeare by the second Chapter of Genesis For he made the Planettes and starres of the fiâ—e the blastes and wyndes he creâ—ted of the ayrâ— the fishes and birdes of the water but man and beasts he did forme of the earth Therefore if man doe consider those thinges which bee made of water hee shall finde his substance vyle and base if hee haue respecte to those liuing thinges which are created of the ayre hee shall acknowledge him selfe to be much inferior and if hee looke vppon those creatures which bee made of fyre hee shall iusâ—ly take him selfe moste abiecte of all Hee shall not compare him selfe with heauenly things neyther shall â—e presume to preferre him selfe before earthly creatures for that hee findeth his owne substance not farre differing from the sauage or brute beastes shall acknowledge him selfe lyke vnto them For wee euidently see the death of men and beastes is all one the condition of them both is equal and man can doe no more than the beaste in this respecte they be made of earth and they doe both returne agayne into earth These be the wordes of the wyse King Salomon Wherefore to conclude what other thing is man but clay and ashes Hereâ—ppon doth man saye vnto God Remember I beseech thee O Lord that thou hast made mee lyke claye and wilt reduce mee into dust And heereuppon doth God say again vnto man thou arte dust and shalt returne again into dust I am compared saieth holy Iob to clay and likened to embers and ashes Clay is made of water and dust both of them remayning but ashes are made of wood and fyre both of them consuming or decaying The mystery is manifest but to be declared more playner in another place Wâ—erefore then doest thou wexe proude or insolent O thou claye or why doest thou extoll magnifie thy selfe O thou dust and whervppon mayest thou boast beyng nothing but ashes The corruption of mans Conception Chap. 3. THou mayest perhappes refute these former reasons after this superficiall sort saying that Adam was made of the slime of the eaâ—th and that thy being is from the seede of man True it is thou sayest but yet was Adam made of a pure and maydenlye earth and thou art created of an vncleane and corrtupte seede And who can make him cleane which is conceyued of an adâ—ltred and defiled seede or what is man that hee should seeme pure and vndefiled and that beyng borne of a woman he shuld appeare iuste For beholde sayeth the Prophet Dauid I am conceyued in wickednesse and my mother hath brought me forth in sinne Not in one sinne onely nor in one kynde of offence but in a multitude of iniquities That is to saye in the iniquityes and sinnes of others For Conception is of two sortes The one is of â—eedes and the other of natures The former conception is to bee vnderstanded in offences personally committed the seconde is in offences contracted or taken by others The parentes doe commit offence in the former conception and the children doe incurre offence in the seconde For who knoweth not y carnal knowledge although it be in mariage caÌ„ not he had with out the motion of the flesh without the heat of carnall desire and without the foule delight of wanton lust Whereby the seedes conceiued are adulterate defiled corrupte Of the which the soule or lyfe at the length poured into the body doth gather the spot of sin the blemish of offenceâ— and the corruption of iniquitie lyke as an euill seasoned vessell poysoneth good liquor or as that which is vncleane defileth the contrary For the soule of man hath three naturall operations or vertues The first is the vse of reason to the ende it may disceyrne good from euill The seconde is an aptenesse or inclynation to diâ—lyke that thereby it may shunne or declyne from that which is euill The thyrde is a disposition or pronenesse to affecte that thereby it may desire and lyke that which is good These three effectes or vertues are in man from his byrthe greatly altered and obscured by three contrary vices For the vse of reasoÌ„ is miscaried by ignoraÌ„ce that it caÌ„not discerne the good from the euill The inclination to dislike or to be offended with that which is euil is headlong hurled downe by the fury of anger which causeth the refusalâ— oftentymes of that which is good And the affection to couet or desire that which is good is wholy ouerthrowne through the desire of euil The first of these vertues or operations bringeth foorth offence which consisteth in omittyng in Latyne is called Delictum The last bringeth foorth sinne or trespasse which doth consist in committing and in Latine is called PeccatuÌ„ The third meane betwixte them both bringeth forth bothe Delictum and Peccatum For this worde Delictum signifieth nothing els but to omit that which ought to be done and this word Peccatum doeth importe the doing of that which ought not to be done These three vices doe spring through the corruption of our fleshe For in the carnall acquaintance betwixt man and woman the deepe consideration and force of reason is couered and â—upprest and in steed therof ignorance taketh place the flame of fleshly delight is kindled whereby
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