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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01518	The droomme of Doomes day VVherin the frailties and miseries of mans lyfe, are lyuely portrayed, and learnedly set forth. Deuided, as appeareth in the page next following. Translated and collected by George Gascoigne Esquyer.	Gascoigne, George, 1542?-1577.; Innocent III, Pope, 1160 or 61-1216. De contemptu mundi. English.	1576 (1576)	STC 11641; ESTC S102877	200,832	291

The Droomme of Doomes day Wherin the frailties and miseries of mans lyfe are lyuely portrayed and learnedly set forth Deuided as appeareth in the Page next following Translated and collected by George Gascoigne Esquyer Tam Marti quam Mercurio ¶ Imprinted at London for Gabriell Cawood dwelling in Paules Churchyard at the Signe of the holy Ghost 1576. THis worke is deuided into three partes the first whereof is entituled The view of worldly Vanities Exhorting vs to contempne all pompes pleasures delightes and vanities of this lyfe And the second parte is named The shame of sinne Displaying and laying open the huge greatnesse and enormities of the same by sundrye good examples comparisons And the third parte is called The Needels Eye VVherein wee are taught the right rules of a true Christian life and the straight passage vnto euerlasting felicitie Heerevnto is added a priuate Letter the which doth teach remedies against the bitternesse of Death ¶ TO THE RIGHT HONOrable his singuler good Lord and Maister the Earle of Bedforde Knight of the noble order of the Garter and one of hir maiesties most honorable priuie counsell George Gascoigne wisheth much encrease and long continuance of Gods fauour according to ●…is bounden duetie RIght noble my singuler good lord if I shuld presume in this epistle dedicatorie to blasonne and set forth eyther your iust desertes in generalitie or your exceeding fauour and bountie towardes me in perticularitie I might both offend your honorable eares which are seldome seene willing to harken vnto your owne prayses and much dygresse from myne owne former course in writing since I haue hetherto in all my lyfe attayned small skill or grace in the arte of adulation Let it then please your honor to rest throughly satisfied with this my simple acknowledging of your great goodnes so much surpassing my smal deserts that I fynde none other meane of discharge but onely to cōtinue your faithful seruaunt and follower The which I protest to accomplish vnto my lyues end as well towards your own person my good Ladie as to all your posteritie in euerie duetifull respecte And my good Lorde I must needes confesse both vnto your honour and to the whole world that amōgest a number of imperfectiōs I finde my self giltie of much time mispent of greater curiositie thē was conuenient in penning and endightyng sundrie toyes and trifles So that lookyng backe with inward griefe towardes the beginning of my recklesse race I fynde that both the tyme and my duetie doe challenge in me the fruites of repentaunce To be shewed in some seryous trauayle which might both perticulerly beare witnesse of my reformation and generally become profitable vnto others VVherevnto I was now almost twelue moneths past pricked and much moued by the graue and discreete wordes of one right worshipfull and mine approued friend who in my presence hearing my thryftlesse booke of Poesyes vndeseruedly commended dyd say That he lyked the smell of those Poesies pretely well but he would lyke the Gardyner much better if he would employe his spade in no worse ground then eyther Deuinitie or morall Philosophie Vnto which wordes I thought not meete to reply much at that tyme hauyng learned that a rashe answere should not bee giuen vnto a graue aduyse But finding my selfe therewith throughly tickl●…d and therby also finding the great difference betweene that friende and many other who had sūdrie times serued me as an 〈◊〉 with prayses cōmon suffrages affirming that I deserued a Lawrel Garland with sundrie other plausible speeches not heere to be rehersed I beganne straight waye to consider that it is not suffycient ●…or a man to haue a high ●…ying Hawke vnlesse he doe also accustome hir to stoupe such Quar●…ies as are both pleasant and profitable For i●… the best Faulkener with his best flying ●…aulcon shoulde yet continually beate the flockes of simple shiftlesse Doues o●… suffer his Hauke to checke alwayes at the caryon Crow the plesure might perhappes content a vayne desyre but the profite or commoditi●… would skarcely quyte his cost And in lyke maner whosoeuer is by the highest God endued with anye haughty gifte hee ought also to bestowe and employe the same in some worthie and profitable subiecte or trauayle Least in his default he deserue the name of an vnprofitable and carelesse Stewarde when his accoumpt is strictly cast So then to returne to my purpose my singular good Lord I haue of long time thought my selfe bounden by some seryous trauayle to declare that those graue and friendly wordes dyd not marche altogither vnmarked through m●… mynde And therevpon not manye monethes since tossyng and retossyng in my small Lybrarie amongest some bookes which had not of●…en felte my fyngers endes in XV. yeares before I chaunced to light vpon a small volumne skarce comely couered and wel wor●…e handled For to tell a truth vnto your honor it was written in an old kynd of Caracters and so torne as it neyther had the beginning perspycuous nor the end perfect So that I can not certaynly say who shuld be the Author of the same But as things of meane s●…we outvvardely are not alwayes to bee re●…ected euen so in thys olde torne Paumphlette I founde sundrye thing●…s as mee thoughte wrytten with suche zeale and affection a●…d tendinge so dyrectly vnto the reformacion of maners that I dyd not onely my selfe take great pleasure in per●…culer ●…eading ●…ereof but thought them profitable to be p●…blished for a generall commoditie And therevpon haue translated collected into some ordre these sundry parcells of the same ●…he which aswell bicause the aucthor is to me vnknowen 〈◊〉 also b●…cause the oryginal copies had no 〈◊〉 tytle but cheefly bicause they do all tende zealously to an admonicion whereby we may euery man walke warely decētly in his vocacion I haue thought mee●…e to entytle The Droomme of Doomes daye Thinking my selfe assured that any Souldier which meaneth to march vnder the slagge of gods fauour may by sounde of this droomme be awaked and called to his watch and warde with right sufficient summons For more perticuler proofe wherof let it please my good Lorde to vnderstand that I haue deuided this worke into three partes VVhereof the first I haue named The viewe of worldly vanities Bicause it doth very eloquently and pythily persuade all men to contempne the pompes excessiue pleasures and delightes of this lyfe A treatise which though at the first it seeme very hard and vnpleasaunt yet whosoeuer wyll vouchsafe the dyligent reading thereof shall reape thereout no lesse commoditie then a body repleate with hewmours receyueth by the medicinable purgacion The seconde parte I haue termed the Shame of s●…e Bicause in deede it displayeth and blasoneth the detestable enormities thereof and helpeth to cure the sowle by remembraunce and consideracion of the very lothesoomnesse which sinne doth continually carry in it selfe This part needeth not so much demonstracion as it deserueth commendacion And whosoeuer doth

to fayle hir Honger which stooke in hir bowells and the marrowe of hir bones beinge dryuen into fury by pinching of néede and famyne did driue most wicked councell into hir mynde and armed hir against the very enstinct of nature For she had a young childe sucking at hir pappes whom beholding she sayde O sonne thou art the vnhappie childe of a more vnhappie mother For in warre famyne and spoyle of wicked robbers and theues for whome shall I reserue thée since although thou mightest hope for lyfe yet shouldest thou be yoked in the bondage of the Romaynes Wherefore come O my childe and become foode for thy mother fury and rage for these spoylers and tyrants and an history vnto the posteritie of such crueltie as else onely should haue lacked in the ouerthrow of the Iewes This sayed she killed hir childe immediately layd it to the fyer and rosted it whereof she eate part and part she reserued But beholde straight waies the sedicious spoilers rushed in hauing smelt the smooke of the rosted meate and threatned hir with death vnlesse she would bring foorth the meate which they smelt and she sayde I haue reserued euen the best part for you fetching out the rest of the childes members which she had set vp in store But immediately an horrible dread inuaded them to beholde it and their tongues stooke fast in their mouthes as it were with the soodaine consideracion of hir hard hart Then shée with a terrible countenance becomming more terryble and fierce then the spoylers earst were sayde vnto them This is my sonne my burden and my déede eate you now of it for I haue first eate of him which I bare in my body Be neither more pittiful then a mother nor more tender harted then a woman But if pittie ouercome you and you detest the meat which I haue prepared for you and which I haue tasted before you behold I will eate thereof againe in your presence Herewith they being abashed and trembling departed and left vnto the miserable mother this onely dishe of all that she had left in Hierusalem Let no man trust or put confidence that he is frée from any punishment or payne He that standith let him beware that he fall not For often times the innocent is condempued and the nocent is absolued the godly is punished and the vngodly is honored Iesus was crucified and Barrabas was let loose At these dayes a man of quiet is holden for an vnprofitable man a religious man for an hipocrite and a simple man for a foole For the simplicitie of the iust man is mocked and laughed to skorne as a dym shining lampe in the opinion of the rich men THere are thrée things which doe pryncipally affect mēnes myndes Riches delightes and honowres Of ritches lewdnesse of delightes filthynesse and of honor vainenesse doth procéede And herevpon the apostle Iohn sayth Loue neyther the worlde nor those thinges that are in it For whatsoeuer is in the world is the concupisence of the fleshe and the concupisence of such thinges as we behold with our eyes and the pryde of this lyfe The concupisence of the fleshe pertayneth to voluptuous desiers Concupisence of that we sée pertayneth vnto the riches of the worlde And the pryde of this lyfe pertayneth vnto honoures Ritches ingender and bréede couetousnesse and gready desire together with aniggardly mynde Uoluptuous desires bréede glottonie and lecherie and honours bréede pryde Then is there nothinge more wicked then a couetous man nor any thing more vniust mischeuous then to loue mony These be the wordes of the wise man which the appostle confirmeth sayinge What would these riche men bring to passe they fall into temptation and into the snares of the Deuill and into manie desires which are both vnprofitable and harmefull The which doe ploonge drown a man in hell destruction and perdition For couetousnesse is the roote of all euills it commytteth theftes and sacrileges it exerciseth spoylinge and taking of prayes it maketh warres and committeth murders and manslaughters it lyeth selleth with simony it craueth receiueth vniustly it deuyseth craftes and vseth subtilties it fayleth couenant and breaketh othes corrupteth witnesses and peruerteth the Iudge in his Iudgementes Looke in that ●…uangelical Prophet Esay where he saith All men loue rewardes follow brybes They geue no sentence ●…or the Orphane and the widowes cause cōmeth not before them They goe not before their bribes for they iudge not for the loue of Iustice and righteousenesse but their bribes and rewards goe before them because they i●…dge for loue of mony For alwayes they follow promyses hope and lyberaltie And therefore they geue no sentence for the pupyll or Orphan at whose handes they hope neyther for promise nor rewards O vnfaythfull Princes and théeues fellowes whosoeuer you be that loue rewards and folow brybes You shall neuer shake a brybe out of your hand vnlesse you shutt couetousnesse out of your brest It is of you that the Prophet sayth The Princes of that people are lyke vnto woolues which gréedely take their praye and couetousely followe gaynes Their Princes did geue iudgement for rewards and their Priestes did teach for lucre their Prophets did deuyue for mony Behold our Lord god by Moyses did commaund in the lawe saying Thou shalt constitute appoynt Iudges and maisters in all thy gates that they may rightfully iudge the people and neyther declyne to the one hande nor to the other Thou shalt haue no r●…spect vnto the person nor his rewards For rewards blynde the eyes of the wyse and charge the wordes of the iuste But thou shalt iustly poursew that which is iuste and thou shalt lyue He termeth here two thinges Iust iustly For some mē po●…rsew things which are iust iustly som others poursew things which are vniust vniustly agayne some pursew iust thīgs vniustly som pursew vniust things iustly Woe be vnto you which be corrupted with rewardes or fayre words caried away either w loue or hatred Doe pronounce good for euill euill for good Making light darkenesse darkenesse light Killing mortif●…ing sowles which dye not reuiuing soules which liue not for you neuer reg●…rde the worthynesse of the ●…use but the worthynesse of the person Not the lyfe but the rewards not iustice but ●…ony Not that which reason perswadeth but that whervnto will ●…s affectionat Not that which the law doth determin but that which your mynde doth desire You doe not inclyne your myndes to righteousnesse but you bend righteousnesse according to your myndes Not to th end that you should lust to doe whatsoeuer is lawfull but that it maye be lawfull to doe whatsoeuer you lust You haue neuer so symple an eye in you that all the body maye thereby shyne and be bright But you alway put to some leauen which marreth all your dowe You neglect the cause of the poore man

y feareth man shall soone come to distruction I meane not that wée ought not at all to feare our superiors since the Apostle Peter sayth Seruants be subiect vnto your masters with all fear But my meaning is that they are not to be dreaded as mē but as the Uicars ministers of God least through the fear of them we offend God by any meanes Now pray vnto the most merciful God hartily incessantly for grace to obtai●… the perfection in this article héere discribed How sundrie men vpon sundrie causes and motyues doe eschue sinnes Art. 16. FUrthermore there are some which are withdrawne from vices with onely seruile feare That is with the dread of punishments and not with an affection to felicitie nor with the verie sincere loue of god These men as long as they continue suche are not acceptable to God yet such kynd of feare is not altogither vnprofitable in as much as it withdraweth from sin There is nothing that is done as it ought to bée or acceptable pleasing of God vnlesse that procéed of the charitie of God and bée done by the loue of rightuousnesse As Augustine in the xxj booke De ciuitate dei vices sayeth hée are ouercome by a laboursome difficultie Neither it is possible to doe that truly or sincerely but onely through a delight in true rightuousnesse But they which doe séeme by the meanes before rehearsed to decline from euill and to do some good things are euill and vnfaithfull seruants bicause there remayneth in them an affect to sin and a well lyking vnto things that are euil Of such kynde of seruantes our sauior sayeth to his Apostles I will not now call you seruantes for the seruaunt knoweth not what the master doeth And agayne some doe eschue sinnes in hope of rewarde and desire of euerlasting felicitie In these men the loue of God is not perfect and altogither sincere without dissimulation bicause they are bended backewardes towardes them selues beholding and thinking vpon their owne commoditie and occupie themselues most in thinking of their hyer reward But if such d●… more regard affect their owne commoditie then the honor of God If they be more induced by y aff●…ctiō of priuate loue thē by the motiō of diuine charitie vnto the doing of good works thē they deserue nothing are rightly named mercenary mē Neuerthelesse it is lawful to serue god by the beholding the reward by the affectiō to heauēly felicitie So as that honor of God be preferred before a mans owne reward that y verie reward of blessednes which is desired be ordred diposed to y honor glorie of god The which who so doth he shal not onely not be a mercenarie but furthermore a friend bicause he loueth God rightuousnesse aboue all things Whereas they which are not yet perfect are accompted to haue a beginning feare or mixed dread bicause they withdraw themselues from si●…s do also apply them selues to vertues partly by the feare of the punishmēts of hell or these temporall present paynes and partly by the hope of heauenly rewardes Notwithstanding y loue of God in them doeth ouer wey priuate loue they desire the honor and glorie of God both firstly and finally And therefore they are in the state of health and grace Furthermore there are others which withdraw thēselues depart frō sins do good by the onely loue of the diuine godhead the true and sincere zeale of his honor being conuerted feruently with their whole mynde vnto god And suche desire or couette nothing els at all but that God being glorious holy shuld be in all things honored loued and doe neuer think vpo●… the reward nor haue respect thervnto Which bow not back toward themselues but rather doe altogither dye vnto thēselues to the end they may most purely liue vnto god As the Apostle witnesseth saying I liue not now but Christ li●…eth in me Furthermore if these men do at any time think vpon their reward and desire it that shall not procéed of inordinate backe bending towards themselues but by a charitable relation vnto God bicause it is gods wil pleasure that they shuld desire eternall felicitie as men confirmed in goodnes happely inioying God that they should most perfectly apply their whole mynd vnto his honor loue praises And so the loue of the reward shal not repugne the perfection of charitie These are the friends sonnes of God whose minds are cōuerted into the most pure affects of diuine charitie and the zeale of rightuousnes And these men do in all places at all times behaue themselues vertuously bicause the reason of wel doing is vniforme pure stable in them euen as God him self being the perfect loue the zeale of verie rightuousnesse the presence of the diuinitie the loue of purenes the mightie affection of diuine honor the wel pleasing of good honest things of all vertues Now then my welbeloued brother flye from vice and exercise goodnes rather by the most pure loue of god the zeale of equitie affection to purenes then either by feare of paynes or respecte of rewards And if thou haue not yet attayued y perfectiō pr●…y vnto god therfore in the mean while flie from sins At y le●… by fear of eternal dāpnatiō the loue of the heauēly blessednes That we are not able in this life fully to comprehend the enormitie of sinne Art. 17. AS Augustine speaketh in the xxj booke de ciuitate dei the payne eternal punishmēt which is apointed for temporal sins doth therfore seme hard vniust vnto mans sonces bicause in this lyfe we lacke that sence and vnderstanding of the highest and purest wisedome by the which it might be perceiued how much wickednesse is committed in preuaricatiō dissembling with god For we haue alreadie manifoldly shewed y the enormitie of sin is so much the greater as the goodnesse of God is greater before the which the frayle goodnesse is by sin preferred And lykewise y the higher Gods maiestie authoritie are which by sin are dishonoured yea how much the greater gods holines equitie be which do abhorre y filthinesse of sin And again y greater that gods charitie be towards vs the more better y his benifits be which he hath bestowed vpō vs And bi●…ause we are not able to comprehend in these fleshly sences natural mynde the vnmeasurablenesse of the diuyne bountie y vndiscribabe highnesse of the diuine maiestie the most cleare infinitenes of the diuine holines equitie the greatnes of the diuine loue of his benifits towards vs nay rather that we are not able with a cleere eye to behold them I do therfore certaynly beleue that we can not fully know y e●…ormitie of sin whilest we are in this estate Here vpō the perfect holy men y more sincerely loftily y they did behold God in this world