Meditations vppon the mysteries of our holy faith with the practise of mental praier touching the same composed in Spanish by the R.F. Luys de la Puente ... ; and translated into English by F. Rich. Gibbons ...

The ninth Meditation of the particular Iudge∣ment that is made of the Soule in the Instant of Deathe.

IN this meditation I am to presuppose that Veritie of our Faithe, that all men (as S. Paul saithe) are to bee presented before the Tribunall of Christe, that euery one may giue a reason of all that hee hath donne, either good, or euill, while hee liued in this Bodye: and this Iudgement is made Inuisibly after Deathe: for that Statutum est omni∣bus hominibus semel mori, & post hoc Iudicium. It is the Infallible Decree of God, that all men shall dye, & then followeth Iudgement, from the which, as from Deathe, no man shall escape.

Before this Tribunall of Christe I am to present myselfe in Praier, Imagining this Soueraigne Iudge seated on a Throne of fier, as Daniel sawe him, to represent the terriblenesse of his VVrathe against the wicked; or in a most pure white Throne of most resplendent light, as S. Iohn sawe him, to re∣present his infinite wisdome, and Puritie, and his Clemencye towardes the good. And of both these figures I may make my proffit, as in the following pointe shallbee seene.

The first Pointe.

FIrst, are to bee considered the persons assistantes at this Iudgement, regarding the quallities, and

semblances of eache one of them: These are foure at the leaste.

1 The first, is the Soule that is to bee Iudged, the which shall stande alone, naked, without her Bo∣dye, and all visible things, clothed onely with her workes. For allbeit at the time of Deathe there bee present many kinsfolke, and many religious Persons, yet in that Instant that it issueth out of the bodye, there is none of them can beare it cōpanye, nor fauour it. As desolate shallbee the Soule of a King, as that of a Clowne; of a riche Man, as of a poore man: of a learned man, as of an Idiot: for Dignities, & Riches remaine here; and though it carry with it its Sciences, there is no account made of them, but of VVorkes: whereby I shall see what a greate Inconsideration it is, to procure with so much sollicitude that, which cannot helpe mee in that conflict, and to loose that, which most of all Importeth mee.

2. On either side of the Soule (as is collected out of holy Scripture) shall stand at least the Angell Gardian, and the Deuill with different semblances, accordingly as they suspect what is like to succee∣de. I may Imagine that on the right hande of the wicked, the Diuell standes very cheerefull for the pray that hee expecteth: and the Angell on the left hand with a sad semblance for the losse that hee feareth. But contrarily it shalbee in the good, yet allwayes the Diuell willbee there, with his fierce, and horrid Semblance.

3. The fourth Person is the Iudge, which is God himselfe, who is to giue this Iudgement inuisibly, allbeeit hee will giue tokens of his preseence, Im∣printing in the wicked terrible feare, and horrour; and in the good, peace, and consolation. For as he is infinitely wise, hee cannot deceiue himselfe in Iud∣gement, as hee is absolutely good, hee cannot wrest

Iustice: as hee is Omnipotent, no man can resist his Sentence: and as hee is the Supreame Iudge, there is from his Tribunall no Appeale, nor Suppli∣cation; his Sentence is allwaies diffinitiue, and Ir∣reuocable: for all that may bee seene in this proces∣se, hee seeth, and comprehendeth it at first sight, so that a reuiew is superfluous.

Pondering these thinges, I will Imagine that my Soule standes to bee Iudged before the Tribunall of so vpright a Iudge, as God our Lord is. And considering a while my Sinnes, to mooue mee to feare, I will beholde the Iudge in Indignation a∣gainst mee with a seuere countenance, and an in∣exorable minde. And I will beholde Sathan stan∣ding on my right side, full of Content, and as it were victorious, applying to myselfe that which the royall Prophet Dauid saieth: Appoint a Sinner ouer him, and let the Diuell stand on his right hande, vvhen hee is Iudged, let him come forth condemned, and let his praier that hee maketh, be turned into Sinne. Another whiles to mooue myselfe to Con∣fidence, I will beholde the Iudge gentile towardes mee with an amiable, and pleasing Countenance; and on my right side my Angell Gardian, cheere∣full for my Victorye, Imagining that hee is saying in my fauour against the Diuell, that which the Prophet Zacharie repeateth: Our Lord rebuke thee, o Sathan, our Lord rebuke thee, Is not perhaps this poore wretche, a cole pulled out of the fier that it might not bee burned? Then what wilt thou? O most lust Iudge, and most mercifull Father, I confesse that I am thorough my Sinnes a blacke, and filthy Cole, and halfe burnt vvith the fier of my passions, vvashe mee, o Lord, and vvhiten mee vvith the liuing vvater of thy grace, and therevvith quenche this fier, that burneth mee, that in the daye of account the Diuell may leaue mee, the Angell may protect mee,

thy mercye may receiue mee, and thy Iustice may crovvne mee. Amen.

The second Pointe.

SEcondly, I am to consider the Time, and Place, wherein this Iudgement is to bee donne.

1. The time is the Instant of Deathe: for allbeeit that by the speciall dispensation of God, it hath beene seene to begin visibly a litle before Deathe, in sundry cases that haue happened for our example: yet ordinarily it is donne inuisibly, in the very In∣stant that the Soule leaues to Informe the Bodye without any delaye. And in that very moment the whole Iudgement is concluded, the accusation is made and the Sentence is giuen, and executed. This moment I am to haue allwaies before mi∣ne eyes, as that which is to bee the beginning of my eternall good, or euill, saying: O momentum à quo aeternitas, O moment vvherein eternitye beginneth, who can forget thee without greate Perill, and who can remember thee without greate Astonishment? Bee mindefull, o my Soule, of this moment, and endeuour not to loose any moment of time, for in euery one, thou maiest merite the life that shall for euer en∣dure.

2. The place of this Iudgement is, wheresoeuer Deathe arresteth any man, without going to the Valley of Iosaphat, or to any other speciall place: for as the Iudge is in all places, so in all places hee hath his Tribunall, and maketh this Iudgement: in the Earthe, and in the Sea; in the bed, and in the streete; that in euery place I may feare, because I knowe not whither that shallbee the place of my Iudgement. But because that Deathe most ordinarily attacheth vs in our Chamber, and Bed, when I am in these places, I must imagine

sometimes, that there standeth the Tribunall, and Throne of God to judge mee, and the good, and euill Angell assistantes at the Iudgement: for this holy Cogitation will restraine the vnmeasurable excesses of the Fleshe, which bud out with the So∣litarinesse of the place.

From these two Considerations I am to drawe a greate feare of offending God: for peraduenture the Time, and Place wherein I committee this Sinne, shallbee also the time, and place wherein God will doe Iudgement: as the wife of Loth, who in the same Instant, and place that shee turned to looke vpon Sodome, was turned into a Satatue of Salt: & (as S. Paule saith) whosoeuer eateth vnworthily the bodye of Christe our Lorde, eateth Iudgement to himselfe. So when I drinke VVickednesse like VVa∣ter. I drinke Iudgement to my Soule, and perhaps the Drinke may bee so mortall, that in that very Instant the Iudgement shalbee executed.

The third Pointe.

THirdly, I am to consider the Frame, and Order of this Iudgement: that is, the Accusers, and VVitnesses, the Proofe, and rigorous Examination that shallbee made of all my workes, to Iudge mee accordingly.

1. First, the Accusers shallbee three: The first, shallbee the Diuell, whome S. Iohn calleth the Ac∣cuser of our bretheren, whose Office is to accuse them before God daye, and night: but in this last Iudgement with greater hatred, and furye hee will accuse mee of all the Sinnes I committed thorough his perswasion, by consenting to his Temptations: yea, and hee will adde false accusations for his owne Suspicions; aswell for that hee knoweth not the Intentions, as also for that his Anger, & malice doe blinde him, making him holde for true that

which is false. Therefore, o my Soule, resist allwaies the Deuill, and admitte nothing of his, that when hee commeth to Iudgement against thee, hee may finde nothing of his for which to laye holde on thee, nor no Sinne whereof truely to accuse thee.

2. The second Accuser, shallbee euery mans owne Conscience, the which shall likewise bee a wit∣nesse, and stand for a thousand: for the Thoughtes thereof shall beate against vs, and they (as the Apo∣stle saithe) shall in that hower, accuse, or defend vs. And as in Confession, I myselfe, of my owne will, am the Guilty, the Accuser, and the VVitnesse a∣gainst myselfe, that the Prieste may absolue mee: so then also I shallbee so perforce, that God may Iud∣ge, and condemne mee, for that whereof here I ob∣tained not pardon.

3. Finally, the Angell Gardian himselfe shallbee the third witnesse, and after a sorte Accuser against mee for my rebellions to his Inspirations, & Coun∣sells. From whence I may collect how much it im∣porteth mee, allwaies to consent to the good Inspi∣rations, and Dictates of these two faithfull Com∣panions, Conscience, and Angell, and to yealde myselfe vnto them, when in this life they accuse, or reprehend mee, that afterwardes in the other, they may not condemne mee; following the Counsell of our Sauiour Christ who saieth: Bee at agreement vvith thy Aduersarye betimes vvhiles thou art in the vvaye vvith him, and goest to appeare before the Prince: for if thou then compoundest not with him, hee will deliuer thee to the Iudge, and the Iudge to the Officer, who will cast thee into prison, from whence thou shallt not get out till thou hast paied the last farthing. O Prince of Heauen, to vvhose Tribunall I goe to bee Iudged, graunt mee that I may take thy vvholesome Counsell, agreeing allvvaies vvith these tvvo good Aduersaries, that beeing freed from

the Sinne, I may bee so likevvise from the Officer, and eternall Prison. Amen.

4. But aboue all I am to ponder the most rigorous examination of the Iudge himselfe, wherein are two terrible things: the first is, that it is vniuersall of all things whatsoeuer, charging mee with all my Sinnes of Deede, VVorde, and Thought, though they were but Idle ones; and with the omissions, and negligences of my Life, with the Ingratitude; and euill correspondence that I had to Gods bene∣fits, aswell generall, as speciall, as are Sacraments, Inspirations, &c. I shall also bee charged with the euill circumstances that I mixed with my good workes. For heereupon it is saide: That when his Time commeth, hee shall Iudge righteousnesse it∣selfe, making a very rigourous examination of those workes that appeare good.

The second Propertye of this examination is, that it shallbee euident to the examined himselfe: for the proofe of all these charges shallbee a cleare light, where with God will discouer to my Soule all its Sinnes, without omitting any one, euen those which it had forgotten, and supposed were not at all. And heereupon heesaithe by one of the Pro∣phets, that hee would searche Ierusalem by candle∣light, that is to say: That hee will not onely Iudge the wicked that dwell in Babylon, but also the Iust that liue in Ierusalem, and that hee will in∣flame such a light to searche into their Soules, that they themselues may see the very corners of their Consciences. O hovv afflicted shall my poore Soule finde itselfe vvith so straight, & rigorous an exami∣nation! O hovv astonied shall it bee vvith the euidence of so certaine; and cleare proofe! O eternall God en∣ter not into Iudgement vvith thy seruant, for none that liue, shallbee justified in thy presence. Feare, o my Soule, although thou findest no greate Sinnes

in thyselfe: for hee that is to examine, and Iudge thee, is God, that seeth more then thou, and can finde them. Examine thyselfe vvith the greatest rigour thou canst, and Iudge rigorously thy selfe for the Sinnes thou shalt finde: for if thou iudgest thyselfe vvith Do∣lour, thou shalt no more bee iudged to thy Damnation.

These are the principall resolutions that I am to collect out of this consideration, endeuouring to accomplish them euery night when I make exa∣mination of my Conscience, or when I am to Confesse mee, as in the 28. and 31. Meditations shallbee declared.

Lastly, I am to consider, that in this examination, God will also discouer to the iust Soule, all its good workes, wordes, and desires, yea, euen those which it had forgotten, 〈◊〉〈◊〉 doubted whither they were good, or no. There shall shee see her Obediences, and Penances, her Praiers, and mortifications, chee∣ring herselfe much with this viewe: for hereupon saide the voice from Heauen; Blessed are the deade, vvhich dye in our Lord, for their vvorkes folovv them. And with this consideration, comparing the exami∣nation both of good, and euill, I shall animate my∣selfe to liue such a Life, as in the last examination may bee approoued by God.

The fourth Pointe.

FOurthly, I am to consider how Christe our Lord in the Instant of Deathe, by his lust Sen∣tence depriueth, and vnclotheth the wretched Soule of the Sinner, of those supernaturall graces, and giftes which remained with him after Sinne, that hee may without them enter into Hell-fier.

The terriblenesse of this Sentence, and the paine that the Damned shall suffer in this Conflict, I may ponder by that which happeneth to a Prie∣ste, who hath committed some crime, for the

which hee deserueth to bee burned: For not to dis∣grace the Sacerdotall dignitye with so Infamous a punishment, first a Bishop degradeth him, taking of from him one by one his Priestlike garments, saying vnto him: Seeing thou hast made thyselfe vnworthy of the Honour of a Preiste, wee take from thee thy Preistlike Garments, and depriue thee of the honour that thou hadst, and so beeing de∣graded they deliuer him to the secular Power, who executeth vpon him the punishment of fier that hee deserueth. In this manner, I may Imagine that Christe our Lord the Bishop, and Pastor of our Sou∣les, degradeth the Soule of the Sinner, to whome hee gaue in Baptisme the dignitie of spirituall Priesthood, and adorned him with Sacerdotall ha∣billiments, depriuing him of them, for that with Sinne hee made himselfe vnworthy of this honour, stripping himselfe naked of the principall Vestment of Grace, [ 1] and Charitie. First, in that Instant God will take from him the light of Faithe, which was his Spirituall Girdle, saying vnto him: Because thou madest thyselfe vnworthy of this girdle, and didst not gird thyselfe therewith, leading thy Life ac∣cording to thy beliefe, I take it from thee, that thou mayest remaine bound hande, and foote in perpe∣tuall Darkenesse. [ 2] Then will hee take from him the Vertue of Hope, saying vnto him; Because thou madest thyselfe vnworthy of this Vertue, not ma∣king thy proffit thereof, I take from thee the hope of those aydes which I had offered thee to carrye the sweete yoke of my Lawe; and the Stole, and pledges of Immortalitie, and eternall life that I had giuen thee: and I pull from thee the Maniple of VVeeping, and Repentance, that thou maiest haue no hope of my pardoning of thy Sinnes: and I vnclothe thee of the Amice of my Protection, that thou maist neuer more hereafter enjoy it.

Hee will likevvise take from him the Graces gi∣uen gratis or freelie, that hee had, [ 3] of Prophecy∣ing, and doing miracles, saying vnto him: For that thou madest thyselfe vnworthy of these Graces, vsing them for thyne owne vaineglory, & treading vnder foote my holy Lawe, I dispoile thee of them, and of all grace whatsoeuer; because for thee there shallbee nothing now bur rigour of Iustice. In this sorte the vnfortunate Soule shall remaine with in∣famous nakednesse, fullfilling therein the terrible menaces of Ezechiell: They shall strippe thee of thy Garments, and shall take avvay the vessels of thy glo∣rye, and they shall leaue thee naked, and full of Confusion. O what terrible confusion shall the vn∣happy Soule suffer, when it shall see itselfe stript naked of that which before did adorne it? O Redee∣mer of the VVorlde, Prince of Pastors, and Bishop of our Soules, degrade not, nor strip not naked my Soule of the Vestments thou gauest it in Baptisme: clothe mee anevve vvith the garment of thy Grace, vvhich I haue lost through my Sinne, that I may free myselfe from this nakednesse, and eternall Confusion.

Then am I to ponder how the Soule remaineth with one of these Vestments, which is, [ 4] the Chara∣cter, or marke of Christianisme which was giuen it in Baptisme, and that of Confirmation, and Priest∣hood, if a man receiued these two Sacraments: but this shallbee for his greater torment: for the Pa∣gans, and Moores that shallbee with a Christian in Hell, beholding the Signall of an edifice that was begun, and not ended, shall scoffe at him, say∣ing: O mad, and Inconsiderate man that hadst so much good in thy handes, and letst it bee lost tho∣rough thyne owne fault, why didst thou not finishe thy building, seeing thou hadst so much aide there∣unto? If wee had beene Christians, wee would haue endeuoured to flye from the miserie, that now wee

are in; o whoe beguiled thee, and brought thee vnto vs?

Finally the Soule shallbee stript naked of those morall, and politike Vertues which it acquired in this Life: it shall remaine without Prudence, or Fortitude, or Iustice, or any other: and if any Sciences bee left it, that it gotte with its industrie, it shallbee to its greater paine, for not hauing ne∣gotiated therewith the Science, that might haue redeemed it from all this miserie. In this manner shallbee accomplished therein that dreadefull sen∣tence of holy Iob: His breade in his belly shallbee tur∣ned into the gall of Aspes, the riches vvhich he hath deuoured, he shall vomite out, and God shall dravve them forth out of his belly. O my Soule looke that thou doest not vomite vvith thy VVill the Riches of Grace, and Charitie that thou receiuedst, for after∣vvardes they vvill make thee vomitte perforce, Faithe, and the Vertues that thou hadst gained. And those Sciences vvich novv thou gainest vvith delight, shall turne into the gall of Aspickes to torment thee.

These are the principall fruites which out of these Considerations I am to collect, endeuouring to negotiate with those Talents that God hath gi∣uen mee, leaste at the reckoning daye God take them from mee, as from the slothefull seruant, lea∣uing mee onely those, which like Aspickes, & Dra∣gons, shall most cruelly gnawe my Hearte, because I proffited myselfe so euilly with them.

The fifth Pointe.

1. FIftly, I am to consider the finall Sentence which in that very Instant of Deathe, Christe our Lord pronounceth against the Sinner, intimating it vnto him with an Interiour, and terrible voice, saying to him alone the same wordes, that hee will afterwardes say to all the VVicked in the Generall

Iudgement: Depart from mee thou accursed of my Father into that eternall fier, that is prepared for Satan, and his Angells: that is to say: get thee from hence abominable Sinner, that meritest not to stand in my presence, nor to enter into my Glory: goe into eternall fier which thy Sinnes doe deserue, in Companye of Satan, to whose Infernall Power I remitte thee, that hee may carry thee with him.

2. This Sentence beeing giuen; in the very same Instant God forsaketh the Soule, and the Angell Gardian abandoneth it, saying to it, as to Babilon: I did enough to cure thee, labouring thy Saluation, and thou wouldst not, therefore I leaue thee to the power of him, who shall take that Vengeance of thee, which thy Rebellion deserueth. And in the very same moment, the Diuell shall attache the wretched Soule, without either admitting, or hea∣ring Supplications, or Praiers, and carry it into Hell. So that the Sinner in the twinckling of an eye, from his bed, where hee lay very delicately, inuironned with many friendes, and kinsmen, dieth (as Iob saithe) in a moment with a Deathe to ap∣pearance, happy, and peaceable: but in the very same moment, hee descendeth to Hell, passing from one extreame of temporall good, to another ex∣treame of eternall euill. O what will the vnhappy Soule feele in that first entrance into Hell, when it seeth, what it left, and what it findeth! when it seeth, and feeleth a bed of fier, the matresses of wormes, the company of Diuells, and all the rest of Torments, from which shee hath no hope euer to escape! O Iust Iudge haue mercye vpon mee: Et cum veneris Iudicare, noli me condemnare, And when thou commest to Iudge, doe not condemne mee. O my Soule, feare this Sentence of eternall Dam∣nation, and liue in such sort, that thou maiest me∣ritte to bee deliuered from it.

The sixt Pointe.

SIxtly, I am to consider the Sentence that shall∣bee giuen to the Iust, Christ our Redeemer saying inuisibly to him with an amiable voice. Come thou blessed of my Father, possesse the kingdome prepared for thee from the foundation of the vvorlde. VVell fare thee good, and faithfull Seruant, because thou hast beene faithfull ouer a fevve things, I vvill place thee ouer many things, enter into the ioye of thy Lord. And at that very Instant, the Deuill departeth af∣fronted, and the Angell Gardian receiueth the Sou∣le, other Angells (as they came to the Soule of poo∣re Lazarus) comming to accompanye it; and all with greate ioy carry it to heauen, to enjoy that eternall good, when it hath nothing to bee pur∣ged in Purgatorie. O what ioye shall the Soule haue in that her first, and so much desired entrance? that which was before full of Dolours, humbled with Contempts, and troubled with Feares, in a moment shall see herselfe farre otherwise, all her Paine turned into Glorie, and her mourning into Rejoicing, in the Companye of Angells, in a place of repose, and ingulfed in the viewe of her God.

2. These things considered, I will make Compa∣rison betweene the good, and the euill: and I shall see (as Dauid saithe) the Deathe of the wicked most vile, and abhominable, the ende of their Rest, and Beginning of their Torments. And contrarily the ende of the good, is precious in the sight of God, the ende of their Labours, and beginning of their rest, and herewith I will animate myselfe to procu∣re a good Deathe, wherein I may receiue a good Sentence, encouraging myselfe to Penance, and to the exercizes of Vertues, trusting in the benignitie of the Iudge, who will sentence mee with mercie, if in my Life I make proffit thereof.

3. I will conclude with a speeche to the most blessed Virgin, (who at that hower interposeth not herselfe in this Iudgement; for when the Soule de∣parteth the bodye, the Doore of Intercession, and pardon is locked vp, and that of rigorous Iustice is opened) beseeching her that now presently shee willbee my Aduocatrice, & Intercessour, negotia∣ting for mee this good Sentence, and obtaining for mee workes worthie thereof. To which ende it will aide mee to saye with Spirit, those last wordes which the Churche putteth in the praier of the Aue Maria, and those which it vseth in another Hymne, saying, Maria mater gratiae, Mater miseri∣cordiae, Tu nos ab Hoste protege, & Hora mortis suscipe. Marye mother of Grace, mother of mercye, defende vs from the Enemye; and at the hovver of Deathe receiue vs. O Soueraigne Virgin, seeing thou art the Aduocatrice of Sinners, bee my Aduocatrice be∣fore thy Sonne, appease with thy Intercession his wrathe, obtaining for mee time of true Repentan∣ce, before the time bee past, wherein I may doe it. And seeing the Sentence giuen in Deathe is irreuo∣cable, negotiate for mee, o most benigne mother, that it may bee fauourable towardes mee, that I may see the blessed fruite of thy wombe, IESVS, and enjoy him in thy companye worlde without ende. Amen.

To the Intention of this meditation, is much to the purpose that which in the third parte shall∣bee declared in the twentie and fourth meditation, meditating vpon the Deathe of the Couetous Riche man, and of poore Lazarus: which is a liuely Stampe of that which here hath beene medita∣ted.

Notes

• D. Th. 3. p. q. 59. art. 5.
• 2. Cor. 5.10. Ad Rom. 14.10.
• Ad Heb. 9.27.
• Daniel. 7 9.
• Apoc. 20 11.
• Apoc. 14.13.
• Zach. 3.1 Psal. 108 6. D. Greg. hom. 39. in Euan∣gelia.
• Psal. 108 6.
• Zach. 3.2
• Colloquie
• S. Ioan. Clima. cus cap. 7 S. Greg. 4. dialog. cap. 37.
• Genes. 19 26. 1. Cor. 11 29.
• Iob. 15.16.
• Apocal. 12.10.
• Ioan. 14.30.
• Ad Rom. 2.15.
• Matt. 5.26. Luc. 12.58.
• Colloqu
• Matt. 12 36.
• Psal. 74.3.
• Sophon. 1 12. D. Bern. serm. 55. in Can∣tica.
• Colloquie
• Psal. 142 2.
• 1. Cor. 11 31.
• Apocal. 14.13.
• 1. Pet. 2.25.
• Matt. 7.22.
• Ezech. 23.26.
• 1. Petr. 2 25.
• D. Tho. 3. p. q. 63 art. 5. ad 3.
• Luc. 14.30.
• D. Th. in addit. q. 98. ar. 1. ad 3. Ibid. art. 7.
• Iob. 20.14. Colloquie
• Matt. 25 26.
• Matt. 25 41.
• Ierem. 51.9.
• Iob. 21.23.
• Isai. 14.11.
• Colloquie
• Matt. 25 34. Matt. 25 21.
• Luc. 16.22.
• Psal. 33.22. Psal. 115 15.