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 FIRST PARTE OF THE MEDITATIONS OF SINNES, and of the last endes of Man, with formes of Praier appropriated to those which walke in the Purgatiue Waye, to purifye them selues of their Vices.

The Introduction concerning Puritie which is the ende of the Meditations of the Purgatiue Waye.

AMong those Excellencyes which the frequent vse of Meditation, and Mentall Praier hath; the first, that openeth the waye for many others, is to purifye, (as S. Ber∣nard saieth) the same Fountaine from whence it springeth. And because it springeth from two Fountaines; the one superiour, which is God, with his Inspirations: and the other inferiour, which is the Soule with her Faculties: the excellencye thereof consisteth in cleansing this second fountaine in the Vertue of the first, purifying the memorye of culpable Obliuions, the Vnderstanding of Errors, the VVill of wrested likings; the Appetites of their vnbrideled Passions, the Senses of their Superfluities: the Fleshe of her sensuall cherishings, and the Soule of her vicious manners. VVhereupon the Apostle S. Peter saide,

That God purifyeth Heartes by Faithe, not because Faithe alone is sufficient heereunto, but because Faithe quickned with the profounde consideration of the Verities, and mysteries which hee reuealeth, awaketh the Actes, and Affections of the Soule, which with the Diuine grace dispose for the perfect purification of the Hearte.

And allbeeit this Excellencye is founde in all the meditations of the mysteries of our faithe, yet it is most notably resplendent in those, which pertaine to the Purgatiue vvaye, whose principall ende is, to mooue the VVill to Actes, and Exercises, where∣with perfect Puritie is obtained, & the trenches are opened for the edifice and building of Vertues.

1. These are reduced to three rankes: The first comprehendeth the Actes of knovvledge of our selues with Contempt of our Selues, wherein (as S. Ber∣nard saieth) true Humilitie consisteth. And it is of two sortes: One is proper to the Iust that neuer sin∣ned, and proceedeth from the knowledge of the nothing that wee haue of our owne reuenew: and this is principally obtained by the meditations that shall bee put in the sixt parte. The other is proper to Sinners, and proceedeth from the knowledge of the sinnes, and miseries whereinto wee haue fallen: and this is obtained by the meditations of this first par∣te: whose Actes are to despise our selues, to holde ourselues worthy to bee despised by all men, and as much as lyeth in vs to desire it, and procure it, exer∣cizing some Humiliations, and accepting those that happen vnto vs; in such sort as wee shall goe practizing in the meditations themselues.

2. The second ranke, comprehendeth those Actes vvhich dispose to our Iustification; that is to say: Feare of Gods Iustice, Hope of his diuine mercie, Perfect Sorrowe for Sinnes, Rigorous Examination of the Conscience; Humble, and entiere Confession, of

my Offences; Satisfaction with workes of Penance to reuenge vpon myselfe the Injuries that I haue donne against God, and other such like.

3. The third ranke comprehendeth those Actes vvhich ayde to take avvay the rootes, and remainders of forepassed Sinnes, to the ende neuer more to re∣tourne vnto them: such are; Chastizing the fleshe to subject it to the Spirit: Mortification of vnbride∣led Appetites, reducing them to the meanes of Rea∣son: Abnegation of our owne VVill to make it conformable to the VVill of God: Detestation of ourselues, & of all things that nourish Selfe-loue; that God our Lord, and his holy Loue may finde entrance into our Hearte.

These are the passages which wee are to walke in the Purgatiue VVaye, to make a very perfect con∣uersion. For put case that, according to the Coun∣sell of the VViseman, In all our workes wee are to bee very diligent, and feruent, yet in none more then in the worke of our Iustification, and in the meanes ordained thereunto, fullfilling at the least that which S. Paule gaue vs in charge, when hee saide: That as wee exhibited our members to serue vncleanesse, and iniquitie, vnto iniquitie: so now wee should exhibite our members to serue Iustice vnto Sanctification. And as S. Augustine saithe; Qua∣les impetus habebas ad mundum, tales habeas ad artifi∣cem mundi. Procure to carrye as greate vehemencie of Loue to the framer of the vvorlde, as thou carriedst to the VVorlde itselfe: seruing the Creatour with that feruent Affection, wherewith thou wast wont to serue the Creature: bearing as entirely the ima∣ge of the heauenly Adam, as thou barest that of the earthly Adam. And because the holy Apostle (as S. Gregory pondereth it) spake this as condes∣cending to our weakenesse; it is reason that such as are feruent, doe labour to bee much more

diligent in good, then before they were in euill, complying with the counsell of the Prophet Ba∣ruch, when hee sayeth; That wee should conuert ourselues ten times more to God, then wee sepera∣ted ourselues from him. So did the glorious Mag∣dalen, Zacheus; Saul, and other notable Penitents, of whose meruailous conuersions wee shall make speciall meditations in the third parte, wherein those that haue passed by these, which shall bee put here, may exercize themselues.

And allbeeit these are most proper to such, as de∣sire feruently to conuerte themselues to God our Lord, and to such as are Principiants in Vertue, who pretende to purifye themselues from all the dregs, and ill manners of their olde life: yet (as the holy Spirit saith) because no man should loose the feare that his Sinne is pardoned; and because the Iust man falleth seuen times a daye; it is therefore rea∣son that the lust also now and then should renewe these meditations, to purifye themselues of their present Sinnes, and to assure themselues the better of the pardon of the forepassed Sinnes: for to this ende is the Counsell of Ecclesiasticus; That wee cease not to pray, nor to Iustifye ourselues vntill Deathe. And Christe our Lord sayeth in the Apo∣calips: Hee that is Iust, let him bee Iustified yet, and let the holy bee sanctified yet, increasing euery day in puritye of Conscience, and in Sanctitye of Life.

The first fundamentall Meditation of the ende wherefore Man, and all things that serue him, were created.

THis first meditation is the beginning, and foundation of the spirituall life: for (as Cas∣sianus noteth in his first Collation of a Religious mans ende) before all things wee are to fixe our

eyes vpon the ende of our Life, and of our profes∣sion: aswell vpon the last ende which is the king∣dome of Heauen, as vpon the neerer ende, and marke, which is Puritie of Hearte, without the which this kingdome is not obtained. For the Ende is the Rule of the Meanes, and according vnto that all the workes of our life are to bee squared, and directed: So that in this meditation all those ought to exercize themselues very often, that walke in any of the three wayes abouesaide, seeing all of them come to relye and stay vpon one, and the same finall ende. And it will serue also for an example, wherein what hath beene saide touching mentall Praier, we may see put in pra∣ctise.

Afterwards hauing donne those three things which in the fifth §. wee spake of; before I begin∣ne meditation, to tye my Imagination to one place, in such sorte as heere it may bee donne, I will Ima∣gine God our Lorde seated in a throne of Infinite maiestie like an Immense Sea, from whence issue out the Riuers of Creatures, all retourning to him, and hee attracting them all to himselfe, as to their finall ende, and place of their perpetuall rest. Then will I humbly beseeche him for what I pretend in this meditation, that is to say: Celestiall Light to knowe my true finall ende, and to directe according thereunto my crooked Life, saying that of Dauid: Sende forthe o Lord from on high thy light, and thy truthe, that they may guide mee, and bring mee to thy holy mounte, and to thy euerlasting Habita∣tions, for thou createdst mee to liue in them. This donne, I will begin my meditation in the forme ensuing.

The first Pointe.

THe first pointe shallbee to call to Memorye the ende wherefore man was created, that is, to praise, reuerence, and serue his God, and by this meanes to saue his Soule, according to the saying of S. Paule to the Romanes: You haue your fruits vnto Sanctification, and your ende Life euerlasting; as if hee should say: The aime, and ende of your workes in this Life, is to serue God with puritye, and Sanctitye: and the finall ende whereunto they are ordained, is, to obtaine Life euerlasting.

Vpon this Veritye the Vnderstanding is to forme its Discourses, to bring to light what is compre∣hended therein, pondering thus: VVho created mee, and ordained mee to this ende, and for what cause: How soueraigne an ende this is: How ill I haue pre∣tended it in my forepassed life, & in what perill I haue beene to loose it: VVhat heauye losses I su∣staine by loosing it; and How greate goods ensue if I obtaine it; and That there is greate reason, that from this daye forward, I should vigilantly pretend to obtaine it. VVith euery one of these Considerations, I will moue the VVill to the Affe∣ctions, and Actes that it requireth, in this manner. 1. First. I am to ponder, how the Infinite Maiestie of God, which hath no neede of his creatures, not for my merits, but of his meere Goodnesse, created mee to his Image, and Likenesse; Not that I should liue at randome to followe myne owne Lustes, nor that I should seeke Honours, or Dignities; Ri∣ches, or Delicacyes, or any other thing created; but onely That I should reuerence, and praise him; That I should loue, and obey him in this mortall Life, and afterwardes obtaine Life euerlasting. And although it had beene sufficient to giue mee for my Ende that, which my Nature required, yet

God was not herewith contented, but of his meere mercie hee ordained, and raised mee to another more high, and soueraigne ende, which is to see him manifestly, to enjoy him, and to bee happy, and blessed, as are the Angells, or as God is himselfe, according to that of S. Iohn: VVee shall bee in glo∣rie like vnto God, because wee shal see him as hee is. O Immense Charitie of our Soueraigne God! VVhat is this o Lorde that thou doest? A Creature so miserable as this litle silly vvorme Man, doest thou exalt to so high an ende, as to see thee apparently in thy Glorye? vvhat vvas not I obliged to serue thee freely, for no∣thing as thy Slaue? Then vvhy doest thou assigne mee so excellent a revvarde? Blessed bee thy Infinite mercy, and let all the Angells laude thee for this soueraigne Benefit. VVhat shall I retourne thee o Lord, for so gre∣ate a merced? I offer myselfe to serue thee freely all my Life, vvithout pretending any other interest more then to serue thee; for to serue God, is to raigne. And seeing thou art my first beginning, and my last ende, giue forthvvith beginning to my nevve Life, and ayde mee vvith thy grace, that I may attaine to the finall ende thereof. Amen.

2. This donne, I will ponder, how ill I haue pre∣tended this ende in my forepassed life, liuing as if I had beene created not to serue God, but to serue my owne Lustes, and to seeke Honours, Delicacies, and Riches, committing for this cause innumerable Sinnes, as if the ende of my Vocation had not beene Sanctification, but Vncleanenesse; not liberty of the Spirit, but Libertye of the fleshe. O vvretched I! hovv blindely haue I gonne astray, in that vvhich it most imported mee to knovve? O hovv Ingra∣tefull haue I beene to him that created mee to so high an ende, and hovv euilly haue I repayed him, that did mee so much good! O my Creator,

that I had neuer offended thee? Pardon, o Lord, my Transgressions, for thyne ovvne sake, and helpe mee to get out of them, that I may leade the remainder of my life, conformably to the ende for vvhich thou hast giuen it mee.

3. Then will I consider the greate losses I su∣staine by loofing this ende: for what losse can bee greater then to loose my Soule, to loose Gods di∣uine grace, to loose the peace, and alacritye of Conscience, and to loose all Blessednesse? to which are joyned eternall Damnation, and the forfaiture of God himselfe. For what shall it proffit mee to gaine the whole worlde, if I loose my Soule, and my God, in comparison of whome, all the worlde is as nothing?

4. Contrarily, if I attaine to this ende, I obtaine the possession of God himselfe, I shall saue my Soule, I shall haue peace, and cheerefullnesse of Hearte, I shall bee protected by the Diuine Proui∣dence, I shall finde quietnesse, and perpetuall re∣pose, as all things finde in their Ende, and Center. This then beeing so as it is, animate they selfe, o my Soule, to seeke the ende for which thou wast created by God, and heerein imploye all thy care, for there is nothing that more importeth thee. Con∣uert thyselfe to God who is thy rest, for besides him, all, whatsoeuer, is torment. If thou seruest God, what wilt thou more? If thou hast God, what see∣kest thou more? If God bee thy Possession what wantest thou? Giue him pleasure in pretending him, and bee confident to obtaine him, for hee lo∣ueth his Creatures, and is delighted that they should obtaine the ende for which hee created them. O Infinite God, Center of my Soule, conuert mee to thee, that I may take rest, for thou madest mee for thee, and my Heart is vnquiet vntill it come neare thee. O eternall Father seeing thou createdest mee that

I might loue thee as a Sonne; giue mee grace for thyne ovvne sake, that I may loue thee as a Father. O onely begotten Sonne of the Father, and Redeemer of the VVorlde, seeing thou createdst mee, and redeemedst mee, that I might obey; and imitate thee, ayde mee that I may allvvaies obey thee, & imitate thee in all things. O most Holy Ghoste, seeing that of thy Goodnesse thou didst create mee to bee sanctified, graunt mee that it may bee so for thyne ovvne glorye. O Angells of Hea∣uen! O most blessed Saintes I that haue attained to the ende, for the vvhich you vvere created, beseeche this our Lord vvhome you enioy, that I may also obtaine him, ascending vp to enioy him in your Compagnie vvorlde vvithout ende. Amen.

The second Pointe.

IN concluding the first pointe I am to passe to the second, which is, to call to memory the ende whereunto all the other things of the Earthe were created: that is to say; that they might helpe man to attaine to the finall ende of his Creation, taking them for a meanes to serue God, our Lord, and to saue himselfe, according to that which the royall prophet Dauid saide of his People: God gaue them the Countryes of the Nations, & they possed the labours of the Peoples, that they might keepe his Iustifications or holy Commaundements, and seeke after his holy Lavve.

1. Vpon this Veritye I am to ponder first, how Li∣berall God hath shewed himselfe towardes mee in creating such a multitude of Creatures, so faire, and so admirable for my sake, and not onely created things necessarye to preserue my life, but also many other for my Delicacye, and Delight, and for the Recreation of my Sight, Hearing, Smelling, Ta∣sting, and Touching, for the which I am to giue him most infinite Thankes; seeing that the Good

which hee did to these Creatures, hee did it more to mee, then to them, for that hee did it to them in respect of mee. Let all these thy Creatures blesse thee, O Lord, and let my Soule praise, and glorifie thee for them all. I giue thee thankes for the beeing vvhich thou giuest to the Heauens, and to the Elements, to Beastes, and to Plantes, and to all the other Bodyes of the Earthe. I giue thee thankes, also for the Beautie of the Colours, for the Harmonie of the Soundes, for the Pleasantnesse of the Odours, for the Svveetenesse of the meates, for the Softnesse of our Rayments, and for all those things vvhich recreate my fiue Senses, seeing thou createdst them for mee, that I might praise, and serue thee vvith them.

2. And then I will ponder how well these Creatu∣res complye with the ende for which God created them, seruing mee, and nourishing mee, because God so commaunded it: & contrarily how euilly I haue complyed, and doe complye with my ende, vsing them euilly to offende God with all, placing in them my finall ende, as if I had beene created to enjoy them, making the ende, of that which was but the meane. And if I runne through my Senses, I shall finde that they haue gonne a whoring after the Creatures, vsing them onely for their Delight, and not to glorifye God that gaue them mee: for the which I justly deserued that God should take them from mee, and that hee should deliuer (as hee saide by Oseas) his Corne, and his VVine, his Floure, and his VVoll from the Seruitude they are in vnder my possession, vsing them against their Inclination to offende their Creator. O most iust Creator, hovv is it that thou didst not Iustice vpon him that so abu∣sed thy Creatures, vsing them against thee? O my Soule hovv art thou not confounded vvith such Trea∣chery as this? and hovv art thou not ashamed of this greate basenesse thou hast committed abasing thyselfe

to place thy finall ende vpon a thing so vile as is the Creature to the Iniurie of the Creator I O my God, hovv Ingratefull haue I beene for thy Soueraigne be∣nefits! for vvhat thou gauest mee to serue thee, I conuerted into an occasion to offende thee. Pardon, o Lord, my vnthankefullnesse, and assist mee, that from hence forvvard I may not vse that so euilly, vvhich thou gauest mee for my good.

3. I may also Consider that these Creatures were created (as the holy Scripture sayeth) that by them, I might knowe the Perfections, & Excellencies of the Creator, and that I might loue him with all my Hearte: and so I may imagine that euery one standes crying to mee, and saying: This perfection which I haue is better in God then in mee, hee gaue it mee, knowe him, loue him, and vse it for his Seruice. And with this Consideration I will pro∣uoke myselfe to ascende from the visible Creatures to the inuisible Creator, to vnite mee to him, as to my last, and finall ende.

The third Pointe.

THe third Pointe is a practicall Conclusion dra∣wne from what hath beene saide in the two pre∣cedent pointes: that is to say: The manner how from hence forward I am to vse the Creatures, and what Indifferencye my VVill hath to holde in the vse of thē, not coueting more then that which may helpe mee to serue my Creator, and to obtaine the ende for which I was created, procuring, as much as lyeth in mee, not to desire rather Riches then Pouertye: Honour then Dishonour: Healthe then Sickenesse: Long life then Short: but onely that which shall bee most conuenient for my Saluation, for it is a good parte of VVisdome, not to take of the meanes more then is meete to obtaine the ende: as of Rubarbe, or of any other purgation, wee take

not a greater quantitye then is necessary for our Healthe.

2, VVith this Consideration I am also to enter into my Hearte, and to make an Anatomie of the disordered Inclinations, and Affections that it hath to Riches, Honours, and Delicacies; to Parents, kinred, and freindes; and to its owne Healthe, and Life, labouring to moue my VVill to desire to mor∣tifye the superfluous Loue of the Creatures, per∣swading myselfe heereunto by the reason aforesai∣de, and by others that I may inquire out with my Discourse, especially by that of the diuine Proui∣dence, which most carefully assisteth those, that wholely resigne themselues into the handes of God, casting vpon him, (as S. Peter saieth) all their Cares to serue him with the greater perfection. For it is most certaine that Christe our Lord will fullfill his worde which hee gaue vs when hee saide: Seeke first the kingdome of God, and the Iustice of him, and all these things shallbee giuen you besides: as if hee should haue saide; First seeke the kingdome, of God, which is your finall ende, and the Iustice the∣reof, which are the meanes to obtaine him, and thus doing bee assured, that the Prouidence of your Heauenly Father, will prouide you of temporall things necessary to sustaine your Life.

3. But because with myne owne forces I am not able to attaine to this resignation, I am to haue re∣course to him that can giue them mee, framing some Colloquie with our Lord, and saying vnto him very earnestly: I confesse, o my God, that my Heart very much cleaueth, and is tyed to the Creatures vvith disoordinate Loue: Seeing therefore I am so vvretched, and feeble, that hauing fastned myselfe to the Crea∣tures, I cannot vnfasten mee, fauour vvith thy Omni∣potencie my vveakenesse, destroying this connexion, and vveeding out from mee this disordinate Loue, that I

may loue thee, and serue thee vvith all my Hearte, and vvith all my Povvers. For thou art my Loue, and my repose, to vvhome bee Honour, and Glorye vvorlde vvithout ende. Amen. The matter, of these three pointes shall bee handlest more at large in the sixth parte.

The fourthe Pointe.

FRom these same Principles I am to drawe ano∣ther practike Conclusion, as the foundation of the Purgatiue VVaye: that is to saye, that I am to detest Sinne, aboue all the most detestable things of the VVorlde; for that mortall Sinne onely, is contrarye to my finall ende, and by it onely is it lost. So that neither Pouertye, nor Infamie, nor Dishonour, nor Dolour, nor Infirmitye, nor Base∣nesse of Parentage, nor Rudenesse of VVitte, nor VVant of naturall Sciences, nor all the other mise∣ries of the VVorlde, are directly contrary to my finall ende; nor shall I loose it for them, but onely for mortall Sinne: by the which, as much as lyeth in mee, I destroye the true finall ende, which is God, denying him, (as S. Paul sayeth) by any wor∣kes: I faine another finall ende to myselfe, which is the Creature, which I take for God. And here∣upon saithe the same Apostle, That Gloutons holde their Belly for their God; Prowde men, their Glo∣rye: and Couetous men make an Idoll of their money.

This Veritye shalbee considered in the Medita∣tions ensuing, to moue vs to the abhorring of so greate an euill as Sinne is, and to purifye ourselues thereof with greate care.

The second Meditation of the greiuousnesse of Sinne, by the Examples of the Sinne of the Angells, of Adam, and other Particulars.

THE ende of this meditation is, to knowe by Examples the greiuousnesse of Sinne to ab∣horre it; and the terriblenesse of Gods Iustice in chastizing it, to feare him, and to appease him with Penance: and the Instabillity of man in good, to knowe his weakenesse, and not to trust to himselfe, but to humble himselfe before God. And all this I am to begge of our Lord, at my entrance to medi∣tation, beseeching him to Illustrate with his diuine Light my Vnderstanding to knowe it; & to mooue my VVill to haue a feeling of it with greate Affe∣ctions of Contrition: and to ayde mee, that I may bee warned by others harmes, before the Chastize∣ment light vpon myne owne Heade.

And that this meditation, & those which followe may make the deeper Impression in the Soule, I am to forme first in my Imagination, a figure of Christe IESVS our Lord, as of a Iudge seated vpon his Tri∣bunall to Iudgement, with a seuere Countenance, from whose Throne issueth out a riuer of fier to burne Sinners: and I will imagine myselfe before him like a deepe, & heynous Offender, bounde with the Fetters, and Chaines of innumerable Sinnes, fearing, and trembling like one that deserueth to bee condemned, and burnt with that terrible fier.

The first Pointe.

THe first Pointe is, to call to minde the Sinne of the Angells, who were created by God in the Empy∣real Heauen, replenished with VVisdome, & Grace: but abusing their Frewill they grewe prowd against their Creator, for the which they were throwne out of Heauen, & cast into Hell, loosing for euer the en∣de, & blessednesse for the which they were created. 1. Vpon this Veritie taught vs by the Catholike Fai∣the, I may discourse, pondering three things: First

how Liberal God was to the Angells creating them according to his owne Image, & Likenesse, & com∣municating vnto them without any merit of theirs, most excellent giftes of Nature, & Grace. By reason whereof wee may say of all, as was sayed of one, That they were adorned with nine Stones very pre∣cious; that is, with nine Excellencies, which Lucifer, & the rest receiued in their Creation. For God made them Pure Spirits, without mixture of Bodye: Im∣mortall, without feare of Corruption: Intellectual, with greate Delicacye of VVitte: Free, that nothing could force their VVill: VVise, with fulnesse of all naturall Sciences: Powerfull, aboue all Inferiour Creatures: Holy, with the giftes of Grace, Charitye, & the rest of the Vertues: Inhabitants of the Paradise of Delightes, which is the Empyreal Heauen. And finally, Capable of seeing God clearely with pro∣mise of this Glorye if they perseuered in his Seruice: which they might easily doe, & were obliged there∣unto by the Lawe of Gratitude for these 9. Titles.

2. Secondly, I will consider, how Ingratefull some of them were against God, growing arrogant with these giftes, & arming themselues with them against him of whome they had receaued them, not giuing him that Reuerence, and Obedience which they ought to haue giuen him with Humilitie; but em∣ploying their Libertie, & Forces to offend him who∣me for so many Titles they ought to haue serued.

3. Thirdly, I will ponder, how terrible God shewed himselfe to chastize them presently, without giuing them time of Repentance, depriuing them, for that onely Sinne, of those giftes of Grace which hee had giuen them, & throwing them like Lightening from Heauen, to the euerlasting fiers of Hell, without res∣pect either to the beautie of their nature, or to the greatenesse of their Estate; or that they were his Creatures made according to his Image, and Like∣nesse: or that they were exceeding wise; or that

they had beene his freindes: for one mortall Sinne onely is sufficient to obscure all this, and is worthy of so terrible punishement: which (S. Peter saithe) Gods Iustice permitted, and ordained for our Exam∣ple. For if hee spared not the Angells sinning, but tyed with rhe ropes of their Sinne, threwe them vnto Hell to bee there tormented, although they were so noble: how much lesse will hee omitte to punishe men obstinate in their Transgressions, be∣ing so base? And if the Angells Fortitudine, & Virtuce maiores non portant aduersum se execrabile iudicium, vvho are greater then men in strength, and povver beare not the execrable Iudgement against them, but with greate raging, and Impatiencie; how much lesse shall feeble, and wretched men bee able to endure it? O how horrible a thing it is to fall into the handes of the liuing God, handes so heauye, that the Angells themselues cannot suffer them!

These three things I am to applye to myselfe pondering how liberall God hath beene towardes mee, doing mee innumerable Benefits: and how In∣gratefull I haue beene to him, committing innu∣merable Sinnes; and how I haue deserued that God should punishe mee as hee did the Angells, yea, and much more: for their Sinne was but one, mine ma∣ny: theirs was but a Sinne of Thought onely in matter of Pride; mine both of Thought, VVorde, and Deede in matter of Pride, of Luxury, of VVra∣the, and of other Vices: theirs was not Injurious to the bloud of IESVS Christe, for it was not shed for them, mine are Injurious against this bloud of the Sonne of God, which was shed for mee on the Crosse. Then this beeing so, how Iust a thing were it, that God should haue suncke mee into Hell in the Company of the Deuills, making mee partaker of their paines, seeing I would needes bee so of

their Sinnes? O God of Vengeance, hovv is it that thou hast not reuenged thyselfe on a man so vvicked as I? Hovv hast thou suffred mee so long time? VVho hath vvithhelde the rigour of thy Iustice, that it should not punish him, that hath deserued so terrible punishment? O my Soule, hovv is it, that thou doest not feare, and tremble, considering the dreadefull Iudgement of God against his Angells? If vvith so greate seueritye hee punished Creatures so noble, vvhy should not so vile, and miserable a Creature as thou, feare the like Punishment? O most povverfull Creator, seeing thou hast shevved thyselfe to mee not a God of Vengeance, but a Father of Mercye, continue tovvardes mee thy Mercye, pardonning my Sinnes; and deliuering mee from Hell, vvhich for them I haue deserued.

The second Pointe.

THe second Pointe shallbee to call to Memorie the Sinne of our first Parents, Adam, and Eua, who hauing beene created in Paradise, and in Ori∣ginall Iustice, broke the Commandement of God, eating the fruite of the, Tree that vpon paine of Deathe hee had prohibited them, for the which they were cast out of Paradise, and incurred the Sentence of Deathe, and other innumerable mise∣ries, aswell they, as all their Offspring.

1. Vpon this Veritie of Faithe, I may discourse as vpon the forepassed, considering: First how li∣berall God was to our first Parents, creating them of his meere goodnesse according to his owne Image, and Likenesse, and placing them in a Para∣dise of Delightes, giuing them his Grace, and Ori∣ginall Iustice: subjecting their appetites to reason, and the flesh to the Spirit; freeing them from mor∣tallity, & Penalties, to which by Nature they were subject, and granting them a happye, and ease-full Life. And all this hee did of his pure Grace, and

mercie, granting it them not onely for themselues, but also for their Successors, if they had perseuered in his Seruice.

2. Secondly, I am to ponder how Ingratefull they weere to God, and what motiue they ha•…•… thereunto: for the Serpent comming to tempt Eue〈…〉〈…〉 and promising her guilefully, that if shee did eat•…•… of the forbidden fruite shee should not dye, b•…•… should rather bee as God, hauing knowledge o•…•… good, and euill: shee suffered herselfe to bee b•…•… guiled, and eate of the fruite, and inuited Ada•…•… thereunto, who to please her, eate also thereof, trea∣ding vnder foote the pleasure of God for the plea∣sure of his VVife, without making account, neithe•…•… of the benefits that God had donne him, nor〈…〉〈…〉 the punishments that hee had menaced and threa•…•… ned him with all.

3. Then will I ponder, how terrible God shewe•…•… himselfe in chastizing them, casting them out〈…〉〈…〉 Paradise, depriuing them for euer of Originall〈…〉〈…〉 stice, subjecting them to Deathe, and to all the m•…•… series of a corruptible Bodye: which miseries〈…〉〈…〉 wee his Children incurre, because wee all sinne〈…〉〈…〉 him, and for his cause wee are borne the Childre•…•… of VVrathe, and Enemies of God, and condem•…•… to the same Deathe. And that which more affrigh∣teth, is, that from this Originall Sinne, that w•…•… inherite of him, proceede as from their roote, th•…•… innumerable Sinnes that are in the VVorlde, a•…•… the Inundations of miseryes that ouerflowe it whereby I may perceiue, how terrible, dreadefu•…•… and hideous an euill mortall Sinne is, seeing o•…•… onely depriueth of so much good, bringeth〈…〉〈…〉 much euell, & so highely prouoketh the wrathe•…•… God, though hee bee much more inclined to merci•…•… then to the rigour of Iustice. VVho shall not feare th•…•… o king of the VVorldes? VVho shall not abhorre so gre•…•…

a mischeife as to offend thee! O my Soule, if thou kne∣vvest vvhat thou didst, vvhen thou sinnest like Adam, doubtlesse thou vvouldst tremble at the heauye burden vvherevvith thou lodest thy selfe; O Sinne hovv heauy art thou to mee? Thou depriuest mee of Grace; thou robbest mee of Vertues; thou chasest mee out of Para∣dise; thou condemnest mee to eternall Deathe; thou subiectest mee to temporall Deathe; thou takest avvay the life of my Children, vvhich are my VVorkes, depriuing them of the merit of Glorie; thou trou∣blest the kingdome of my Soule, and fillest it vvith in innumerable miseries. O my God deliuer mee from so greate an euill. O my Soule, Flye from Sinne (as the vviseman counselleth thee) more then from Snakes, and Serpents, for Sinne alone is more cruell, and venemous then all they.

4. Besides this I am to make comparison of my Sinne with that of Adam, like as in the precedent pointe: for I wretche beeing tempted by the Diuell suffred myselfe to bee deluded by him, not once but often: my fleshe hath beene like Eua, that hath prouoked mee to Sinne, and my Spirit effeminated like Adam, to please it, hath a thousand times dis∣pleased God by breaking his Commaundements: and my Pride, and Ingratitude hath arriued to that height, that I haue often desired to bee as God, vsurping to myselfe that which is proper to his Deitye. Then, if God inflicted such punishment on my first Parents for one Sinne of Disobedience, and Pride, founded vpon no more then eating one Apple contrarie to the precept of God, how greate punishments haue I deserted, for so many Disobe∣diences, and Prides, and for so innumerable offen∣ces as I haue committed against him? O how lust had it beene, that at my first Sinne, Deathe should haue swallowed mee, or all the miseries of the VVorlde showred downe vpon mee.

Lastly, I will ponder, what a long Penance Adam, and Eua did for this Sinne of theirs, how bitter that morsell was vnto them, and how deare it cost them: for Adam hauing liued more then nine hundred yeares, spent them all in weeping, and mourning, and suffring a thousand misfortunes which accrewed to him with the estate of his Cor∣ruption: but in the ende (as saithe the diuine VVis∣dome) thorough Penance hee obtained pardon; & with this example I am to animate myselfe to la∣ment my miseries, and to doe Penance for my Sin∣nes, that God may deliuer mee from them, imita∣ting in Penance him, whome I imitated in Sinne, and beseeching our Lord to chastize mee as much as hee will in this life, so that hee pardon mee, and deliuer mee from the torments of the other.

The third Pointe.

THe third Pointe shallbee, to call to Memorie some mortall Sinne, as Perjurie, Carnallitye, or such other like, for the which many Soules are bur∣ning in Hell, and that very justly, for hauing donne Injurie to the infinite maiestie of God.

1. I am then to descende with my Consideration to Hell, which is full of Soules, among which I shall finde many that are there burning for one onely Sinne. Some for one Perjurie; others for a dishonest Thought consented vnto; and others for some other Sinne of VVorde, or of Deede. And then I will consider how all these condemned Per∣sons were men, aswel as I; and many of them, as I, Christians, that enjoyed the same Sacraments, and Sacrifices, and those Sermons, and sacred boo∣kes that I enjoye, and were perhaps sometime very holye, and highly in fauour with God: but by litle, and litle they grewe carelesse, and came to fall into that mortall Sinne, and by the Iust Iudgements of

God, Deathe attached and set vpon them therein, and for it they were most justly condemned. For (as the Apostle S. Iames saieth) VVhosoeuer falleth into one onely Sinne, breaking a Commaunde∣ment, is made guilty of all, as hee that breaketh manye; for hee offendeth the God of Infinite ma∣iestie, who commaundeth them all to bee obserued.

2. Then am I to make Comparison of this Sinne with many of minne, pondering with how much more reason I deserued to bee in Hell, as those Soules are, for hauing offended God, not once but many times, and in other kindes of Sinnes without number. O hovv iustly had I deserued that Deathe should haue attached mee in committing my first Sin∣ne, and that God should haue giuen mee no time of Repentance? VVhat moued thee, o my God, to expect mee more then these? I confesse that I deserued to bee in their Companye, but seeing thy Maiestie hath vvith so much mercie expected mee, I resolue vvith thy grace to bee very truely, and intirely penitent.

3. I may also consider that it is no lesse a benefit of God to haue preserued mee from Hell, detaining mee from descending to euerlasting Torments, then if, after I had beene descended, he had diliuered mee from them. For the which I may say that of Dauid: I vvill confesse to thee, o Lord my, God vvith all my Hearte, & vvill glorifie thy name for euer, for thy mercie hath beene very greate towardes mee, deli∣uering my Soule from the deepest Hell. And to kno∣we how to esteeme aright of this merced, & so re∣paye it, as I ought, I am to speake to myselfe, saying: If God should deliuer one of these Soules out of Hell, and giue it a time of repentance, vvhat rigourous penance vvould it doe, hovv thankefull vvould it bee to God, and vvith vvhat feruour vvoult it serue him? Thou therefore art to doe the like, considering that God hath donne thee so singular

a fauour, as to deliuer thee from the Daunger, before thou didst fall into it.

The fourthe Pointe. Of the greatnesse of our Sinnes, by the Paines that Christe our Lord suffered for them.

THE fourth Pointe, shall bee both matter of a sweete Colloquie, and of a most deuoute con∣sideration to knowe the greatenesse of Sinne, and the dreadefullnesse of Gods Iustice, by another ex∣ample much different from the forepassed; but no lesse effectuall then they, that is: by the Chasti∣zements which the diuine Iustice inflicted vpon Christe IESVS our Lorde, not for his owne Sin∣nes, but for mine, and for those of the whole VVorlde; that I may vnderstand how hee will cha∣stize man loden with his owne Sinnes, that so cha∣stized him that bore the burthen of other mens Sinnes: and how the guiltye Slaue shalbee handled, when the innocent Sonne was so terribly punished: Calling to minde that dreadefull Sentence which our Redeemer spake to the Daughters of Ierusalem: If in the greene vvood they doe these things, in the drye vvhat shallbee donne? As if hee should say to mee, If I bee treated with such rigour, being a greene tree, and full of fruite, with what rigour shallt thou bee treated, that arte a drye tree, and without any fruite at all?

Then I am to set before mine eyes Christe IESVS crucified, beholding his Heade crownde with thor∣••es; his Face spit vpon; his Eyes obscured; his Ar∣mes disioincted; his Tongue distasted with gall, and vineger; his Handes, and Feete pierced with nailes: his Backe, and Shoulders torne with whip∣pes; and his Side opened with a Launce: and then pondering that hee suffereth all this for my Sinnes,

I shall drawe sundrye Affections from the inwar∣dest parte of my Hearte, sometimes trembling at the rigour of Gods Iustice, who (as the Prophet Zacharias saide) vnsheathed his Sworde against the man that was vnited with him in person; some∣times bewailing my Sinnes which were the cause of these Dolours: and sometimes animating my∣selfe to suffer somewhat in satisfaction of my of∣fences, seeing Christe our Lord suffered so much to redeeme them. And finally I will beg pardon of him for them, alledging to him for a reason all his Troubles, and Afflictions, saying vnto him in an amorous Colloquie. O my most svveete Redeemer vvhich descendedst from Heauen, and ascendedst this Crosse to redeeme men, paying their Sinnes vvith thy Dolours, I present myselfe before thy Maiestie grieued that my grieuous Sinnes haue beene the cause of thy terrible paines. Vpon mee, o Lord, these Chastizements had beene vvell imployed, for I am hee that sinned: and not vpon thee that neuer sinnedst. Let that Loue that moued thee to put thyselfe vpon the Crosse for mee, moue thee to pardon mee vvhat I haue commit∣ted against thee. By thy Thornes I beseeche the, dravve out of my Soule the thornes of my Sinnes: by thy Scour∣ging, pardon my Theftes: By thy Gall, and Vinegre pardon my Gluttonyes: By the nailes of thy Handes, pardon my Euill VVorkes: and by those of thy Feete, pardon my Euill Steps. O eternall Father behoulde the face of thy Sonne, and seeing in him thou diddest cha∣stize my Sinnes, let thy vvrathe vvith these Chasti∣zings bee appeased, and vse tovvardes mee thy mercies, throvving all my VVickednesse into the bottome of the Sea, in Vertue of that Bloud that vvas shed for them. Amen.

This point wee shal prosecute largelie in the fourth parte.

The third Meditation of the multitude of Sinnes, and of the grieuousnesse of them, for being so many, and contrarye to Reason.

The first Pointe.

1. THE first pointe is, to call to minde the multi∣tude of Sinnes that in all my former Life I haue committed: to which ende I am to runne tho∣rough all the Ages thereof, and thorough all the places where I haue liued, and thorough the Offi∣ces, Occupations, and Imployments that I haue had, regarding how, and wherein I haue faulted in euery one of the seuen Sinnes, wee commonly call Mortall: and in euery one of the Commaun∣dements of the Lawe of God, and of his Churche: and in euery one of the Lawes, and Rules of my Estate, and Office. To which ende it will helpe mee to knowe the sortes of Sinnes that may bee committed in these matters; as they shalbee put in the first pointes of the eighteenth meditation, and of the nine following.

And this Remembrance of Sinnes, must not bee drye, but moistened with teares, full of Confusion, and Shame, as was that of the holy king who saide: I will consider before thee all the dayes of my Life with bitternesse of Soule.

In hauing called these Sinnes to Remembrance, I will make of them in my Praier, an humble Con∣fession before God, like Daniel accusing myselfe of them all, yea of the most principall of them, stri∣king my brest as the Publican, and saying: I accuse myselfe o Lord, that I haue sinned before thee in pride, presuming vainely of myselfe, speaking boa∣sting wordes, despising my neighbours, and rebel∣ling against thee. And in this sorte will I prosecute the Accusation in all the seuen deadely Sinnes, and

thoroughout all the ten Commaundements.

2. After I haue confessed those Sinnes which I knowe, I am to beleeue that there are very many other that I knowe not, which Dauid calleth Hid∣den Sinnes, but they are not hidden from God who is to iudge mee, and chastize mee for them. And this must holde mee carefull, and afflicted. These Sinnes are hidden to mee, for one of three causes: either for that I haue alreadye forgotten them: or for that they were very subtile, as Interiour Prides, rashe Iudgements, sinister Intentions, Negligences, and Omissions: or for that I committed them with some Ignorance, and errour; or by the illusion of the Deuill, thinking that I did God seruice. And thus joyning the Sinnes that I knowe, with the Sinnes that I knowe not, I may beleeue that they amount to an innumerable multitude, and that they are (as Dauid saide) more then the Haires of my Heade, and (as king Manasses saide) more then the Sandes of the Sea. From whence I shall drawe out greate Admiration at Gods patience in suffering mee. For one Injurye, or two, any one may suffer: but so many, so reiterated, so diuerse, and with so greate peruersenesse, who can suffer them but God? Truely, o my God, there was neede of such an in∣finite Patience as thine, to suffer such an Infinitie of Injuries as mine: but seeing thou hast not beene wearied to suffer mee, bee good to mee, and par∣don mee.

The second Pointe.

1. FRom hence I will mount vp to consider the greuousnesse of these Sinnes, by their mul∣titude, making my proffit of some Similitudes vsed in the diuine Scripture. For if Sinne bee like a Mil∣stone hanged about the necke, wherewith man is throwne into the depth of Hell, my Sinnes beeing

as many as the Sandes of the Sea, or the Haires of the Heade, what an Immense burthen will theirs bee? with what a furious Violence shall I fall with them into the Profunditye of Hell? If God holde mee not, [ 2] who shalbee able to hold mee? And what are so many Sinnes, but an Iron Chaine of innumerable Linkes wherewith I am bounde, and chained, which is so large that it reacheth to Hell, and Sathan standes drawing at it to hale mee vnto him. And if the Sinnes of the Angells (as saieth S. Peter) were Ropes that pulled them from Hea∣uen, and drewe them downe into the bottomlesse pit of Hell; how much more strong Ropes shall my Sinnes bee, beeing twisted with so innumera∣ble Cordes? [ 3] My Soule is also incompassed with this multitude of Sinnes as with an Armye of Dogges, Lyons, Bulles, Serpents, and other Sauage Beastes, that terrifye it with their roarings, teare it in pee∣ces with their mouthes, and rent it with their cla∣wes: like Bees they sting, and like VVormes they bite it, [ 4] and gnawe the Conscience. Finally I am that euill Seruante, that oweth his Lorde ten thou∣sand Talents, & the debt is so greate that although they should sell all that hee hath, both his VVife, his Children, and himselfe, yet all would not suf∣fice to pay the leaste parte thereof. Then vvhat doest thou, o my Soule vvith so greate a burthen of Sinnes•• If this Armye of sauage beastes made Christ svveate bloud vvith anguish; hovv comes it, that thou doest not vveepe teares of Bloud, of Dolour, and Paine? O most mercifull Sauiour, by that Dolour, and Sense that thou hadst of my Sinnes in the Garden of Geth∣semani, I beseeche thee, ayde mee to haue such a feeling of them, that I may bee quitte, and deli∣uered of them.

To this I am to adde another Circumstance, [ 5] that may much aggrauate my Sinnes, which is,

my recidiuation into the same Sinnes, after God hath pardoned mee once, and many times, striuing as it were with God, I to sinne, and hee to pardon mee, and I to retourne againe to Sinne, as if I had neuer beene pardoned; imitating (as saieth the Apostle S. Peter) the Dogge that retourneth to his vomite, and the Swine that beeing washed walloweth againe in the same mire. For the which I deserued that God should vomite mee for euer from himselfe, and ouerwhelme me in the filthy Dunghill of Hell, leauing mee bound hand, and foote in the power of those Infernall Executio∣ners, as hee did with the vnthankefull Seruaunt that ought him ten thousand Tasents, and after hee was pardoned, retourned againe to offend him.

But yet for all this, trusting vpon the Infinite Pa∣tience, and mercie of God, I am againe to retourne vnto him vnfainedly, and prostrated at his feete to say vnto him: Haue patience with mee, o Lord, and I with thy ayde will paye thee the whole debt of my Sinnes; and if thou pardonest mee this once, I will neuer more retourne vnto them.

The third Pointe.

THirdly, I am to consider the deformitie, and vilenesse of these Sinnes, in as much as, though there were no Hell for them, yet they are contrary to naturall Reason: for man beeing created to the likenesse of God, by Sinne hee is transformed into a Beaste, and with the multitude thereof engen∣dreth within himselfe Bestiall manners, and Vi∣cious Habits. His Appetites preuaile against Rea∣son, the Fleshe against the Spirit, and the Slaue commaundeth him that by right is the Lorde; for the wretched Spirit is made a Slaue to the Fleshe; and to her Appetites, & is basely inthralled to many other Creatures. For (as Christe our Sauiour saide)

vvhosoeuer committeth Sinne is the Seruant of Sinne, and hee that is vanquished (saithe S. Peter) is the Ser∣uaunt of him that vanquisheth, and as a Slaue, is subject to the Conquerour. If I bee ambitious, I am the Slaue of Honour, and of all them that can giue it mee, or take it away. If I bee Couetous, I am the Slaue of VVealthe: If a Glouton, I am the Slaue of Nicenesse: If Luxurious, I am the Slaue of Sensuallitie, and of those that haue robbed mee of my Hearte, and of my Libertye. And what greater basenesse can bee then this? VVhat more heauy Slauery, then that of Sinne frequented by vicious Custome? This should moue mee to greate Dete∣station of my Sinnes, to caste of from mee this Ser∣uitude, and to restore my Spirit to Libertie, redu∣cing myselfe to the Seruice of my Creatour, and Redeemer, of whome I am to require, that seeing hee bought mee with his bloud, to free mee from the Slauerye of Sinne, that with this newe Title I might bee his Slaue; that hee permitte not that I bee any more the Slaue of my Fleshe, nor of my Vices, nor of the Deuill his Enemye.

The fourth Meditation of the grieuousnesse of Sinne, by the basenesse of Man that offendeth God, and by the nothing that hee hath of os his owne.

THE ende of this meditation is, to knowe the grieuousnesse of doing Injurye to God, the Basenesse of him that offendeth him: for the more vile the Offendour is, so much the greater is his boldenesse, and Shamelessnesse in offending the supreame Emperour of Heauen, and of Earthe.

The first Pointe.

FIrst I am to consider what I am concerning the Bodye, pondering that my Originall is Durte,

and my Ende is Dust: my Fleshe is a Flower, and soone withereth like Haye: my Life is as a Blaste, and as a Vapour that soone passeth: and it is short, and full (as Iob saith) of many miseries, and neces∣sities, of Hunger, Colde, Griefe, Infirmitie, Pouer∣ties, and Daungers of Deathe: it hath no Securi∣tye of one onely daye of Life, nor of Rest, nor of Healthe: so that by myne owne Strength it is im∣possible to free mee from these miseries, vnlesse God our Lord with his Protection, and Prouidence doe defend, and deliuer mee from them. Now what greater madnesse can there bee, then for a man so needye, and miserable, to dare to offende his onely Remedier, and Protector? And what greater dotage can there bee, then for the Fleshe beeing but Dust, and Ashes, a filthy Dunghill, a swarme of VVor∣mes, and Rottennesse it selfe, to presume to inju∣rye the Supreame Spirit of Immense majestie, befo∣re whome the Povvers, and all the other blessed Spi∣rites doe tremble? O Earthe, and Ashes hovv art thou so provvde against God! O Vessell of Claye, hovv doste thou contradict thy maker? O miserable Fleshe, if thou so much fearest man that can depriue thee of thy temporall Life, vvithout dooing thee any greater harme, hovv doest thou not tremble at God, that can depriue thee of eternall Life; and cast thee into the fier of Hell? Retourne into thyselfe, and if it vvere but for thyne ovvne Interest, cease to offend him that can free thee from so many Euills. VVith these con∣siderations I am greately to confounde myselfe, and to terrifye myselfe with myse••••••, that haue fallen into such madnesse, and haue beene so exceedingly foole-hardye: and to beseeche Christe IESVS our Lorde, that by his most holy Fleshe hee will par∣don this audaciousnesse of mine, and reduce it to reason heereafter.

The second Pointe.

1. SEcondly, I will consider what I am concer∣ning the Soule, pondering that I was created of nothing, and that of myselfe I am nothing, that I am worthe nothing, that I can doe nothing, that I merite nothing, and that presently I shall bee turned into nothing, if God doe not continually preserue mee; neither should I bee able to doe any thing, if God did not continually aide mee. Besides this, I was conceiued in Sinne, and with an Inclination to Sinne thorough the disorder of my Appetites, and Passions: I liue subject to in∣finite miseries of ignorances, and Errors: Inui∣ronned with innumerable Temptations within mee, and without mee, by Visible, and Inuisible E∣nemies that on all sides doe incompasse mee: and thorough the Imbecillitye of my Free-will, I haue consented, and doe consent vnto them, committing many Sinnes, by the which I come to bee lesse then nothing: for it is a lesse euill not to bee, then to sinne, and it had beene better for mee not to haue beene, then to bee damned.

2. And if this bee that which I am, much worse is that which I may bee, thorough my greate muta∣billitie, and weakenesse: for by the threede I may drawe out the botome, and by the interiour mo∣tions that I feele to innumerable Sinnes of Infidel∣lities, Blasphemies, Angers, and Carnallities, I col∣lect and gather that to all these Sinnes I am subject, and should fall into them, if God should take from mee his hande: and by what all the Sinners of the worlde doe, and haue donne, I may gather what I should haue donne, if I had beene left at my Li∣bertie. For (as S. Augustine saieth) there is no Sinne that one man doth, but another man may doe it. And therefore I am to Imagine myselfe as a foun∣taine

of all the Sinnes that are in the VVorlde; and as a deade, & stinking dogge whome it is lothsome to beholde: or as a Body buried in the graue, and full of wormes which lyeth consuming, & turning into Dust. For all which I am to contemne myselfe, and to judge myselfe worthy to bee despised of all.

3. This then beeing so, to vvhat farther pointe can my dotage arriue, then vvith my ovvne vvill to offende the maiestie of God? If I bee nothing of mine ovvne, hovv dare I offend him that is beeing itselfe? And vvherefore doe I abase myselfe so much as to make myselfe lesse then nothing, vnvvorthy of the beeing I haue? If I am subiect to so many mishaps as may come to my Soule, vvhy doe I not appease him that may deliuer mee from them? O God of my Soule, haue a regarde to that vvhich thou createdst of nothing; dra∣vve it from this nothing vvhich is Sinne, and ioyne it to thee, that by thee it may haue essence, and life of grace, and may obtaine the blessed beeing of Glorye. Amen.

The third Pointe.

THirdly, I will consider the littlenesse of my beeing, and of all the good that I haue in com∣parison of God, proceeding by Degrees, and be∣holding first what I am in comparison of all men joyned togither: and then what I am in compari∣son of men, and Angells: and then what all Crea∣tures are in comparison of God, before whome, (as Isaias saithe) the nations are, as if they were not: they are as nothing, and as a thing voide of beeing; they are as a droppe of VVater, or of the Dewe of the morning that falleth vpon the groun∣de, and can hardely bee seene. Then I alone, what shall I bee before God? As the Starres appeare not in the presence of the Sunne, and are as if they were not: so I, how greate good soeuer I haue,

am, as if I were not at all, in the presence of God; and much lesse then a litle worme in comparison of the whole worlde.

My Science, my Vertue, my Power, my Discre∣tion, my Fortitude, my Beautye, and all whatsoe∣uer good I haue, or can haue, is as nothing in com∣parison of that which God hath: for the which our Sauiour saide with greate reason; None is good but onely God; none is Potent, nor Strong, nor Beau∣tifull but God: for hee onely is Goodnesse, VVis∣dome, and Omnipotencie it selfe, in comparison whereof, that which the Creatures haue, deserueth not this name.

Then what wit can vnderstand how a man of so litle Beeing dareth to despise God, and to offen∣de him with so many Sinnes? O foole what hast thou donne? O wretched I, that haue beene so au∣dacious? O Immense God, in comparison of who∣me I am as if I were not, by the infinite excel∣lencie of thy Beeing, I beseeche the pardon my Sin∣nes, and illuminate mee to knowe the vilenesse, into which by their meanes I am come. Graunt mee that I may abhorre, and despise myselfe, and estee∣me myselfe lesse then nothing: and that like Iob I may doe penance in Dust and Ashes, accounting my selfe for such a one in thy diuine presence.

The fifth Meditation of the grieuousnesse of Sinnes, by the greatnesse of the infinite Maiestie of God, against whome they are committed.

THis meditation, which hath most efficacie to moue to perfect Contrition, and Sorrowe for Sinne, which proceedeth from the loue of God aboue all things, pondering the grieuousnesse of Sinne, not onely by the Basenesse of the Offender, but by the Highnesse of the Offended: for by how

much greater the Injuried is, so much greater is the Injurye: and as God is Infinite in his Essence, and Perfection, so Sinne in this behalfe (as S. Thomas saieth) is likewise as it werean Infinite Injurie.

The first Pointe.

FIrst, I am to consider the Infinite Perfections that God hath in himselfe, especially those against which Sinne directly fighteth, and from whence it receiueth greatest deformitye, and hey∣nousnesse.

1. And first of all I will ponder the Infinite Good∣nesse of God, for the which hee is highly to bee beloued of all his Creatures, and if another Infi∣nite Loue were possible, it were all due vnto him. And this Goodnesse is so greate, that it is impossi∣ble to see it clearely, and not highly to loue it, as the Blessed doe. Now what greater mischiefe can there bee, then to abhorre, and despise so infinite Goodnesse: and what greater Injustice, then to In∣jurye with Hatred him, that is worthy of so infi∣nite Loue? O infinite goodnesse hovv haue I abhorred, and despised thee! O that I neuer had offended thee▪ My Greife, o my God, is greater for Sinne, then for all else vvhatsoeuer. For I desire to loue thee aboue all, vvhatsoeuer else that may bee beloued.

2. Secondly, I will ponder the Immensitie of God togither with his infinite VVisdome, by the which hee is really, & truely present in euery place, seeing, and contemplating all that is donne: and myselfe am to beholde myselfe within this Immensitie full of eyes, within the which I committed all my Sinnes passed, and doe committe those present, pro∣uoking him therewith to Indignation, Loathing, and Vomiting: for his eyes (as the Scripture saithe) are so cleane, that they cannot beholde Sinne with∣out loathing, and his heart is so pure, that VVic∣kednesse

maketh him vomitte. Now what greater blindenesse can there bee, then for me to liue with∣in the Immensenesse of God, and in viewe of the VVisdome of God, and yet for all this to Injurie him with my Sinnes? To what greater height can the Impudencie of the Slaue arriue, then to treade vnder foote the VVill, and Honour of his Lorde beeing in his presence? And what greater auda∣ciousnesse then to doe all this, our Lord being po∣werfull to chastize him as his discourtesy deserueth? O Lord hovv hast thou suffered mee to bee neere thee, and in thy presence! Hovv is it, that thou hast not annihilated this vnmannered, & disloyall Slaue! Hovv is it, that thou hast not turned thyne eyes from mee, and vomited, and cast mee out of thy mouth for euer! I am grieued to the Soule for my Impudencie, and Audaciousnesse; and I purpose vvith thy grace, ne∣uer more heerafter to doe any thing vnvvorthy of thy presence.

3. Thirdly, I will ponder the Soueraigne Omni∣potencie of God, by the which hee is in all Crea∣tures, giuing them the beeing that they haue, and concurring with them in all their workes: for without this concurrence of Gods Omnipotencie, I can neither see, nor heare, nor speake, nor moue hande, nor foote, nor vnderstand, nor will, nor doe any other thing. And consequently, when I sinne, I ayde myselfe with his Diuine Omnipotencie, to thinke, speake, or doe the thing that disgusteth him: and such is his goodnesse, and mercye that to conserue my Libertie hee denyeth mee not this Concurrence, nor denyeth it to the Creatures of which I make vse to offende him: hee concurreth with my meate, that it may bee sauory to my Taste, yea, euen when I sinne in eating it: and with the Beautye of the Creature that it may recreate my sight, although I did sinne in beholding it. Then

what rashenesse is this for mee to make warre a∣gainst God, with the very power of God? And what doth his ayde auaile mee, when I conuert it to his Iniurie? O Omnipotent Goodnesse, hovv doest thou so li∣berally giue thy concurrence to him, that so euilly abu∣seth it! VVhy doest thou not employe this Omnipoten∣cie to chastize him that makes no better proffit of it! Pardon, o Lord, this boldenesse vvhich hath beene grea∣ter then I can imagine: for I am grieued therefore more then I can expresse, and yet I vvould that it grieued mee much more. O infinite God, that shevvest thy Omnipotencie, principally in pardoning, and ha∣uing mercie on a Sinner: pardon mee, and haue mer∣cie on mee, and ayde mee that I may neuer more vse thy infinitt povver, vnlesse it bee to serue thee. And in this sorte may bee pondered the Attributes of the Mercie, Iustice, and Charitie of God, & others that in the following pointe shall bee touched.

The second Pointe.

SEcondly, I am to consider the Infinite Benefits of our Lorde, and what God hath beene to mee, comparing it with what I haue beene to him, and what an exceeding greate injurie it is, to offende an infinite Benefactor.

1. First, I will ponder the benefits of my Crea∣tion, Conseruation, and Gouernance, which include innumerable benefits belonging to the naturall es∣sence and beeing both of bodye, and Soule, and ay∣ding to the supernaturall beeing of Grace. And with this consideration, I will procure to bee excee∣dingly sorrowfull for hauing offended, my Creator, without whome I had had no beeing: my Con∣seruer, without whome I could not haue conti∣nued: and my Gouernor, without whose proui∣dence I could not liue. To this ende it will helpe much to ponder all that which Moyses, saide

to his People, in the Canticle which hee made reproching them with their Sinnes, especially in these wordes: These things doest thovv render to our Lorde, thovv foolish and vnvvise people? Is not hee thy Father that hath possessed thee, and made, and crea∣ted thee? God that begatte thee, thovv hast forsaken, and hast forgotten our Lorde thy Creator, and Re∣deemer.

2. Secondly, I will ponder the benefits of my Redemption: where enter the Incarnation of the eternall VVorde, and all the Labours, and Trauailes of the Life, Passion, and Deathe of our Lord Chri∣ste, beholding him as our Father, Pastor, Phisition, Master, and Sauiour. So that with my Sinnes I haue injuried him, that holdeth all these Titles with mee. And (as the Apostle saithe) I haue crucifyed IESVS Christe within mee, I haue trodden vpon the Son∣ne of God, I haue trampled vpon his bloud, I haue despised his examples, I haue troden vnderfoote his Lawes, and his Precepts; and I haue liued, as if no such Redemption for mee had euer passed in the worlde. Then hovv is it, o my Soule that thou mel∣test not in Toares, hauing offended such a Father, such a Master, such a Pastor, and Redeemer? Hovv is it, that thy Hearte doth not cleaue asunder vvith Griefe, for hauing offended vvith thy Sinnes him, that dyed to deliuer thee from them! O my Redeemer, hovv much grieueth it mee to haue offended thee? Pardon, o Lorde, my offences. VVashe vvith thy bloud the spots of my Transgressions, by vertue vvhereof, I purpose vvith thy grace, no more to retourne to pollute myselfe vvith them.

3. In this sorte, I may ponder the benefits of my Sanctification; where entreth Baptisme, and the rest of the Sacraments, especially that of Penance, and Eucharist, and the Inspirations of the holy Ghoste, and other innumerable both manifest, and secret

Benefits; as also the promise of future benefits in the Glorification, and Resurrection: with all the which I am to charge myselfe, and with greate asto∣nishment to admire at myselfe, that I haue aunswe∣red so many benefits with so euill seruices; holding competencie or sufficiencie with God, hee by doing mee fauours, and giuing mee greate giftes: and I by doing him Injuries, and committing grieuous Sinnes: considering that euery Sinne after a sorte, is an Infinite Ingratitude, for beeing against an In∣finite Benefactour, and against infinite benefits that from his hande I haue receiued, giuen with infinite Loue, without any merits of mine.

To exaggerate the more the grieuousnesse of my Sinnes in this respect, it shallbee good to profit my selfe of some Histories that make to this pur∣pose: as of that of Ioseph, that it seemed vnto him impossible to sinne with the wife of his Lorde, of whome hee had receiued so many benefits. And that of Saul, who though he were a cruell persecutor of Dauid, yet hee grewe meeke, when hee heard tell the greate Seruices that hee had donne him. And when hee sawe that Dauid killed him not, when hee had power to kill him, hee had compunction, and saide: Thou arte Iuster then I, for thou hast donne mee good turnes, and I haue rendred thee euill. O my Soule, hovv canst thou sinne against thy God, and Lord from vvhome thou hast receiued all the Good thou hast? O God of my Heart, hovv much more iust art thou then I, for thou ceasest not to doe mee mercies, and I cease not to doe thee offenses! Thou hauing povver to take avvaye my Life, and my Beeing, yet doost it not; and I hauing no povver to take avvay thine, yet as much as it lyeth in mee, I attempt to doe it. Thou didst cut of the Heade of the Giant, and didst breake the Heade of the Serpent to deliuer mee frem Deathe; and I subiect myselfe thereunto by of∣fending

thee. VVho is it that hauing povver to kill his Enemye, killeth him not? and yet thou vvilt dye that hee may not dye. Pardon, o Lord my bestiall Vnthanke∣fullnesse, and ayde mee vvith thy abundant grace, that I may no more returne to fall into so horrible a mi∣serie.

The third Pointe.

THirdly, I am to consider what motiue I had to Sinne: for doubtlesse it encreaseth the greate∣nesse of the Injurie, when it is donne vpon a very light cause, and Occasion. For why did I offend God? For a Litle VVantonnesse of the Flesh, for a Punctillo of Honour, for a Small Interest of VVealthe, for a slight pleasing of myne owne VVill: finally, for things most vile, that passe like Smoke, and are, as if they were not, in Comparison of God. And yet beeing such, for them I denyed by my VVorkes the liuing God, and made of them to myselfe an Idoll, and false God, esteeming them more then the true God, crucifying Christe within mee, to giue life vnto Barrabas, which is, Sinne. O my Lorde, vvith greate reason sayest thou to the Heauens, that they should bee affrighted, and to the gates of Heauen that they should breake, and breake vvith amazement for tvvo euils vvhich thy People committed: and yet I vvretched Sinner haue com∣mitted them infinite times, leauing thee that art the fountaine of liuing VVater, to dravve vvith Labour out of broken Cisternes that cannot containe VVater. O Labour ill employed•• O Inconsiderate Chaunge! I left the infinite God, and the perpetuall Fountaine of infinite, and eternall Good, for a thing of nothing, of Temporall, and perishing Good, vvhich like a bro∣ken Cisterne, looseth vnperceaueably the vvater that it holde, and remaineth drye. O my Soule, if the Deede of Esau seeme so vile vnto thee, that solde his birth∣right

for a small Dishe of Pottage: hovv much more vile shall thine bee, that sellest thy birt-bright of Hea∣uen for a litle interest of Earthe? Hee soulde it to re∣deeme his Life, and thou to sell it, incurrest Deathe. And if hee founde no place of Repentance to reuoke the sale, it vvere very iust that thou also shouldst not finde it, seeing thy sinne vvas greater then his. But set seeing that Gods mercie is greater, approache vnto it vvith Humillitye, that hee may defeate by his Grace, the euill sale that thou madest by thy Sinne.

Finally, in this meditation, and in the follo∣wing, I am to laye fast holde on this Veritie: for it is an incredible follye to beleeue by Faithe what I beleeue, and yet to liue in that manner that I liue: that is, to beleeue that Sinne is so euill as wee haue described it, and yet for all this to committe it: to beleeue that God is so good, and so right a Iusticier, and yet notwithstanding to of∣fende him: and so in the rest.

The fourth Pointe.

THE fourth pointe, shall bee, to breake out with these Considerations into an exclamation, with an Affection vehement, and full of Amaze∣mene; As that the Creatures haue suffered me, I ha∣uing so greiuously offended their Creator, and Be∣nefactor. That the Angells who are the ministers of Gods Iustice, haue not vnsheathed their fiery swordes against mee: That they haue garded mee, and beene the Aduocates of so wicked a man as I. That the Sunne, Moone, and Starres haue illumi∣ned mee with their Light, and preserued mee with their Influences. That the Elements, the birdes of the Aire, the Fishes of the Sea, the Beastes, and Plantes of the Earthe haue helped to sustaine mee. I confesse that I deserue not the Bread I eate, nor the

VVater I drinke, nor the aire I breathe: neither am. I worthy to lift vp my Eyes to Heauen: I haue ra∣ther deserued that flashes of fier should discende from thence to burne mee like Sodome, & Gomor∣rha: or that the Earthe should open, and swallowe mee aliue like Dathan, & Abyron: & that newe Hells should bee founde, and newe Torments inuented to chastize my grieuous Sinnes. And seeing that the Goodnesse, VVisdome, Immensenesse, Omnipo∣tencie, Liberallitie, Beneficence, and Charitye of God haue not beene sufficient to bridle mee; it had beene Iust that his Iustice should haue appeared, to auenge the injuries donne to these diuine Perfe∣ctions, and Soueraigne Benefits: and should haue giuen Licence to all Creatures (as shallbee giuen at the Daye of Iudgement) to take Vengeance on mee, for the injuries that I did to the Creator, and to them, to offende him. But o my God, & my Crea∣tor, seeing that of thy Mercie thou hast thought good to suffer mee, adde this benefit to the former, thinking it good likevvise to pardon mee. Amen.

The sixt Meditation of the grieuousnesse of Sinne, by comparison betweene the temporall, and eternall Paines, wherewith it is chastised.

The first Pointe.

FIrst, I am to consider the greiuousnesse of mortall Sinne by comparison, with all the paines, and miseries that are in this life, pondering that it is the cause of these temporall euills, God thereby chastizing it most iustly. For proofe he∣reof; I may runne in Discourse thorough the exte∣riour Goods, which wee call the Goods of Fortu∣ne, and thorough those which belong to the Bo∣dye, of the which Sinne is the Destruction

First, it destroyeth Riches, God depriuing Sinners of them, because they abuse them: as hee spoiled the Egiptians of their Iewells, and the Iebusites, and Cananites of their Countries. Sinne likewise destroyeth Honour, for whosoeuer taketh (as much as lyeth in him) the honour from God, and from his Neighbour, deserueth to loose his owne Ho∣nour. For this, the high Preiste Heli, and his Son∣nes lost the Honour of Preisthood with their life, God saying vnto them, Qui contemnunt me, erunt ignobiles; They that contemne mee shallbee base. Sinne destroyeth the Scepter, and the Gouernment: For disobedience God tooke from Saul the kingdome that hee had giuen him: And Nabuchodonosor with vaine-glorious boasting lost his also, liuing seuen yeares like a Beaste, God cutting downe that sightly Tree, for that his Sinnes deserued not that hee should stand vpright. And it is a iust Chastize∣ment that hee should neither haue Dignitie, nor Commaunde on Earthe, that subjecteth not him∣selfe to the king of Earthe, and of Heauen: and that hee should haue no preeminence ouer men, who by Sinne makes himselfe like vnto Beastes.

Besides this, Sinne destroyeth the Healthe, God chastizing Sinners with manifoldnesse, and Varie∣tie of Infirmities, and Sores from Heade to Foote. For hee deserueth not to haue Healthe, that em∣ployeth it to offende him, that gaue it him: and whosoeuer hath his Soule sicke, beeing albe to heale it, is worthy to haue his Bodye sicke, and not to bee able to eure it: as the Lame man that in eight, and thirty yeares could not bee healed in the Proba∣tiea pond, where others were healed.

Sinne taketh away Content, and Alacritie, cau∣sing a mortall Sadnesse, which dryeth the bones, giueth a Life worse then Deathe itselfe: Like vnto the Citty that saide, God hath filled mee vvith bit∣ternesse,

and made mee drunke vvith VVormevvod. Or as the miserable king Antiochus that saied: To hovv much Tribulation, and to vvhat VVaues of Sadnesse am I come, I that vvas merry, and beloued in my kingdome!

Sinne taketh away Life, procuring Deathe by a thousand disastrous meanes: for the Sinnes of Pharao, and his kingdome, an Angell killed in one night all the first begotten, and another day drowned his Armye of innumerable men. And another Angell in the Campe of Senacherib, killed one hundred fou∣rescore and fiue thousand men, and many Israelites perished in the Desertes with diuerse straunge kin∣des of Deathe.

Finally Sinne causeth those three terrible euills that were offered to Dauid, to choose one of them in punishment of his Offence, Famine, VVarre, and Pestilence, with the which innumerable men perishe with exceeding greate miserie, and rage. For Sinne likewise come Earthquakes, Tempests at Sea, Delu∣ges, Fiers, Lightenings, Haile, Stormes and other such chastizements: for as Sinne is the Injurie of the vniuersall Creator, all the Creatures are Instru∣ments of his Vengeance.

Then I will applye all this to myselfe, behol∣ding my euills, and miseries, and I shall vnderstand, that they haue all come vpon mee justly for my Sinnes, that I may knowe, and see by Experience, (as Ierem••e saithe) how euill, and bitter it is to forsake God, and not to feare him. And so from the horrour which I haue of these paines, I shall ex∣tract a horrour of my Sinnes, saying to myselfe: Seeing thou art so much afraide of temporall miseries, vvhy art thou not afraide of Sinne vvhich is the cause thereof? If thou tremblest at Pouerty, and Dis∣honour, vvhy tremblest thou not at Sinne, from vvhence they both proceede? And if thou flyest the

sicknesse of the bodye, vvhy flyest thou not the sicke∣nesse of the Soule: seeing that endes vvith a tempo∣rall Deathe, but this hath a Deathe euerlasting? O eternall God illuminate mee vvith thy Soueraigne Light, that thorough the feare I conceiue of the euills of the bodye, I may learne to feele the euills of the Soule.

The second Pointe.

SEcondly, I am to consider that Sinne is an euill incomparably greater, then all the tempo∣rall euills that haue beene spoken of, and that with them wee cannot paye the leaste parte of the paine, that one onely mortal Sinne deserueth: pondering some manifest reasons of this Veritie alledged by the Saintes.

1. The first, for that all the euills that haue beene spoken of, depriue of Goods created, which are very much limited; but Sinne depriueth of an Infinite good, which is God. And as God onely is for Excellencie called Good, because the other things created, though they haue some good∣nesse, yet being compared with that of God, it is as it were nothing: so Sinne onely may bee called absolutely euill, and the malice of other miseries is as if it were not, in Compati∣son thereof; nor all togither are sufficient to im∣pose vpon mee the title of euill, if I bee with∣out Sinne: for by Sinne onely I shall bee euill, though I bee exempt from all other mise∣ries.

From hence it is, that if all the paines of this Life were joyned togither in mee, Pouerty, Dis∣honour, Sickenesse, Dolour, Heauinesse, and Perse∣cution, with all the Torments that the Martyrs haue endured, yet they equall not the miserie of

one mortall Sinne: and I should willingly offer myselfe to suffer them all, rather then to committe one. In Imitation of that renowmed Martyr Ma∣chabean, who aunswered those that menaced him with greiuous Torments, if hee would not breake one Commaundement of Gods Lawe, Praemitti se velle in infernum, That hee would rather suffer himselfe first to bee sent into Hell: that is, That hee would rather suffer himselfe to bee killed, and cut in peeces, and to sinke a thousand degrees vn∣der ground with terrible Dolours, and Ignominies, then to committe such a Sinne. O most glorious Martyrs that offered yourselues to sustaine such hor∣rible Torments, rather then to committe one onely Sinne, vvilling rather to loose your Liues, then to admitte an offence, though but for an Instant: beseeche your eternall, and Soue, ••igne king, to graunt mee such Charitye, and Fortitude, that to flye from Sinne, I may litle esteeme any Paine vvhatsoeuer.

In confirmation heereof, I will ponder that the euill of Sinne so farre exceedeth the euill of Paine, that God our Lord, though hee bee infinitely good, may bee the Author, and cause of any paine what∣soeuer; nay rather (as the Prophet Amos saide) there is no euill of these in the Cittye, which God hath not donne; for this doth not make him euill, nei∣ther is it contrary to his Goodnesse: but it is Im∣possible that hee should bee the author, or cause of the leaste Sinne whatsoeuer. for that should bee contrary to his Goodnesse, which (as the Prophet Abacuch saithe) cannot looke vpon wickednesse, as approouing it, or delighting in it.

And by the same reason, God becomming man, might take vpon himselfe all the euills whatsoeuer of Paine onely, that were in the VVorlde; but it is Impossible that in him should bee founde any euill of Sinne, and Christe our Lord would haue offered

himselfe to suffer all the Torments, and Dishonours that hee endured, and others much greater if it were necessarye, onely not to committe one Sinne: in Imitation of whome I am to doe the like, beeing exceeding sorrowfull for the Sinne wherein I haue hitherto liued. O most pure God, that beeing free from Sinnes, and from Paines, taking our nature vpon thee, didst charge thyselfe vvith paines, to discouer the Detestation thou hast of Sinnes, loade mee heere vvith Torments, so thou for euer free mee from Sin∣nes.

From hence proceedeth another third Reason, which manifestly declareth the greiuousnesse of Sinne. For God our Lord of his Infinite VVisdome, ordained the euills of this Life, for the medecine of Sinne. And seeing no wise Phisition doeth doe any very greate euill, to cure another that is lit∣tle, it is a signe that all these miseries are lesse euill then Sinne. And therefore with greate reason our most mercifull Sauiour, and Phisition Christe IESVS, would suffer such terrible paines in his Passion, and Deathe, to deliuer vs from our Sinnes, and yet, were they much greater then they were, they were not equall with our Sinnes, nor would they serue to redeeme them, nor to cure them, had not the Person that suffered them beene of Infinite Digni∣tie, and Sanctitie. From whence I will drawe a greate horrour of so terrible an Infirmitie, for whose cure are ordained so bitter sirrops, and put∣ges. And withall greate patience in my Afflictions, considering that how greate soeuer they bee, they are incomparably lesse then my Sinnes, saying as it in written in Iob: Peccaui, & vere deliqui, & vt eram dignus non recepi. I haue sinned, and in deede I haue offended, and as I vvas vvorthie I haue not re∣ceiued, the punishment due to my Sinne. O Heauenly Phisition that vvell, knovvest the greiuousnesse of my

Sores, burne, and cut heere, and spare not so thou cure mee of them.

The third Pointe.

THirdly, I am to consider the greiuousnesse of Sinne by Comparison with the paines eter∣nall, pondering First, That mortall Sinne is so greate an euill, that hauing caused, (as hath beene saide) all the euills of this life, yet as if it had done nothing, causeth also the eternall euils of the other Life, God chastizing therewith the Sinner, that remaineth in his Sinne, as if in this Life hee had receiued no chastizement at all. So that neither the ten plagues of Egipt, nor the fier of Sodome, nor the Tribulations of vnhappy Ierusalem, nor the paines that Sinners, Rebells to God, doe suffer heere, are put in account to lighten the Chastizements of Hell, which shallbee as greate, as if heere they had suffered no others at all. And so, as making no rec∣koning of them, saithe the Prophet Nahum, that God punisheth not one thing twise, because the Pu∣nishment of this Life, is as if it were not; or is (as S. Gregory saithe) the beginning of the eternall.

Secondly, I will ponder the reason of this most just rigour. For as Sinne is an infinite Injurie, (as hath beene saide) and all the Paines of this Life are finite, it is not sufficiently punished with them, if there succeede not others that haue some Infinitie, as those of Hell haue for two respectes. First, for beeing eternall, and hauing no ende in their conti∣nuation. Secondly, because they depriue of an Infi∣nite Benefit, which is the Sight of God, for euer. VVhereupon saithe S. Augustine, Although there should bee no daye of generall Iudgement for Sin∣ners; and though thoroughout all eternitye they should liue with abundance of Delightes, without feare of Punishment, yet onely for this, that they

should for euer want the happye beholding of God, they should bitterly lament, for it is not possible for a man, that hath a liuely Faithe of what God is, to imagine any paine, that is equall heereunto: Quia haec amantibus paena est, non contemnentibus. This paine they feele which loue, not they which despise it. And for that fewe feele it in this Life, therefore another of most terrible fier is threatened, which is felt much: in comparison of which, the paines heere are so light, as if they were no paines at all. Then why shall not I tremble to continue a rebell in Sin∣ne, deseruing that God should punish mee with dou∣ble Tribulation, & should breake mee with a double breaking, this Temporall Punishment beeing but a Scratch, and a beginning of the eternall? O infinite God, deliuer mee from this Rebellion, that I fall not into so greate a misery.

The fourth Pointe.

LAstly, I will consider the extreamest that may bee truely saide of Sinne, which is, that though the euills of paine onely which are suffered in Hell, are so terrible; yet it is Incomparably a greater euill then all they. In such sort, that if one man should suf∣fer the paines of Hell without Sinne, and another should haue but one mortall Sinne onely; this last should bee more euill, and miserable then the other. And if all the paines of Hell deuoyde of Sinne were put on one side; & on the other side one mortall Sin∣ne onely, and that I must of necessity choose one of these two, I (saith S. Anselme) would choose rather to throwe myselfe into Hell, then to committe onely one mortall Sinne. And with holy Eleazar I would say, Praemitti velle in infernum, That I would rather enter into Hell itselfe without Sinne, then remaine with Sinne in the VVorlde: for the Deathe of Sinne, (saieth the VViseman) is most wicked and the worst

that may be, Et vtilis potius Inferus quam illa: The graue, yea & Hell itselfe, as touching paine, is more profitable then it. O Infinite God settle this Truthe in my Hearte, that I may feare Sinne much more then Hell, seeing in truthe there is no vvorse hell, then to bee in Sinne. O my Soule bevvaile bitterly thy Sinnes, not one∣ly for Hell, vvhich thou hast deserued, but much more for the greate euill, thou hast committed against God. Cease presently to Sinne, that God may not strike thee vvith a cruell chastizement, and vvith the stripe of an Enemye, permitting thee to vvaxe obdurate in thy Sinnes, to chastise thee vvith neuer ending paines.

Concerning this last Ponderation, it is to bee considered, that it is not set downe because it is needefull to make this Comparison; For Hell is neuer without Sinne; neither can there bee any case, wherein Hell may bee chosen, not to committe a Sinne: but onely that heereby wee may see how greate an euill Sinne is, and how worthy it is to bee much more extreemely abhorred then Hell, yea, allbeeit there were no Hell at all. VVhereupon S. Ambrose saithe, That there is no paine more greiuous then the VVounde of Conscience, nor no Iudgement more rigorous then the Domesticall, where with euery one iudgeth himselfe guilty. And though the Iust man (saieth hee) had Giges ring, with the which hee might doe what hee would In∣uisible, yet would hee not Sinne: for hee departeth not from Sinne for feare of Punishment, but for the horrour of VVickednesse, and Loue of Ver∣tue.

That which in this meditation hath beene de∣clared in generall, shall more manifestly bee seene by that, which shallbee declared particularly in the ensuing of the Last things of man, and in the spe∣ciall Punishments that corresponde to the seuen deadely Sinnes.

Meditations of our last things, to mooue vs to a Detestation of Sinnes.

THE meditations of the last things of man, which are Deathe, and the Graue; Iudgement particular, and Vniuersall; Hell; Purgatorie and Glo∣rye, are of most efficacye to moue vs to a Detesta∣tion of our Sinnes, and to an effectuall Resolution neuer more to retourne vnto them. Heereupon saide the Ecclesiasticus, In all thy vvorkes remember thy last ends, and thou shallt not Sinne foreuer. And for the same reason saide Moyses to his People: O that they vvere vvise, and vnderstood, and vvould prouide for their Last thinges: giuing to vnderstand, That our true VVisdome, Vnderstanding, and Prouidence consisteth in well meditating, and ruminating those things, which are to happen to vs in the ende of ou•• Life, and to bee prouided therefore. And especially the meditation of Deathe, (as Experience teacheth vs) is very proffitable for all those, that walke in any of the three wayes, Purgatiue, Illuminatiue, and Vnitiue; wherein all men ought often to exer∣cize themselues, though with different endes. The Principiants, to purge themselues of their Sinnes, before Deathe assaile them, and take them vnpro∣uided. The Proficients, to make hast to store vp Ver∣tues, seeing the Time of meriting is very short, and Deathe cuts it of on a sodaine. The Perfect, to despise all things created, with a Desire to vnite themselues by Loue with their Creator: And the∣refore wee will pointe out Considerations that may proffit all, but most especially those that aide to the ende of the Purgatine Life, whereof at this time wee entreate.

The seuenth Meditation of the Proper∣ties of Deathe.

IN this meditation wee will consider some Properties of Deathe, and what endes our Lorde pretended in them for our Proffit, reducing them to three, which are the most Principall.

The first Pointe.

THe first Propertye of Deathe is, to bee most Cer∣taine, from the which none can escape in the time that God hath determined.

1. VVherein wee are to ponder first; That God our Lord from all eternitye hath determined the yeares of our Life, and assigned the moneth, the Day, and Hower wherein euery one is to dye, so that it is Impossible (sayeth Iob) to passe one mi∣nute thereof: neither is there any King, nor Mo∣narke that can adde to himselfe, nor to any other one moment of Life, aboue that which God hath determined. So that as I entred into the VVorlde the same Daye that God would, and not before; so shall I departe out of the VVorlde, the same Daye that God will, and not afterwardes. That by this I may Vnderstand, that what daye soeuer I liue, I receiue it of Grace, and that those I haue liued, haue beene of grace: for our Lord might haue assi∣gned mee a shorter time of Life, as hee assigned to others, that died in their Mothers wombe, or in their Infancye. And seeing my Life so depen∣deth vpon God, there is just cause why I should spend all the time thereof, in his Seruice that gaue it mee, holding it for a greate Ingratitude, to em∣ploye one onely moment to offend him.

2. Secondly, I am to consider, that God our Lord in this his Decree, shortned, or inlarged the dayes that some men, according to their naturall Comple∣zion,

might haue liued, for the secret endes of his soueraigne Prouidence. For to some, either for their owne praiers, or for the praiers of other Sainctes, hee inlarged the dayes of their Life; as to king Ezechias hee added fifteene yeares, because with Teares hee required it. And the like hath succeeded to the Deade, who miraculously haue beene raized to Life. To some others hee shortneth the dayes of their life, for one of two endes: either for their Sal∣uation, cutting them off (as the VViseman saithe) in their youth, lest Malice should chaunge their vn∣derstanding, or lest fiction might deceiue their Soule. Or contrarily to punish their grieuous Sin∣nes, and to stop their passages, that they might not make an addition of greater. VVhereupon Dauid fayed. That the men of Blood, that is, men very wic∣ked and cruell, shall not liue halfe their dayes. And sometimes hee shorteneth them for Sinnes that seeme but light, as it happened to the Propher, who beeing beguiled by another, did eate in the place, where God had commaunded him that hee should not eate. Out of all this I will extract a firme Re∣solution, so to order the dayes of my Life, that God shorten them not for my Sinnes, saying with Dauid. Call mee not backe, o Lord in the halfe of my dayes by a sodaine Deathe but remember that thy yea∣res are eternall, and haue compassion of mine that are fewe.

The second Pointe.

THE second Propertye of Deathe is, that concer∣ning the Day, Place, & Manner it is most secre∣tly hidden from all men, & manifest onely to God. 1. In the which I will ponder first, that wee are not able to knowe the Day, nor the Hower wherein wee are to dye; neither the Place, nor the Occasion, nor Seas on wherein Deathe may attache vs, nor the

manner how wee are to dye whither its hal bee with a naturall Deathe, by Sickenesse, & by what kinde of Sicknesse: or whither it shalbee with a violent Deathe, by Fier, or VVater: by the handes of men, or by Beastes: or by some Lightning, or by the tile of a houset, hat may fall downe vpon vs. This onely wee knowe, that Deathe shall come sodainely, or Sicknesse, and the Occasion thereof: and that when a man is most carelesse, it comes like a Theefe in the night to scale his house, and robbe him of his VVealthe. So (saieth Christ our Lorde) shall the Sonne of man come to scale your house, which is the bodye, and to robbe, and sacke the Soule of it, and to giue Iudgement thereof.

2. Secondly, I will consider what endes our Lord had in this plot of his Prouidence, that is to say, to oblige vs to bee alwayes watchefull, fearing this hower, prouiding ourselues for it, doing penance for our Sinnes before Deathe seaze vpon vs, and making haste to merit, and to labour before our light bee ended, least the Candle dye sodainely, and wee remaine in the Darke. This Christe our Lord concluded in his Parables concerning this matter. Sometimes hee saide. Vigilate, qnia nescitis diem no{que} horam: VVatche daily, and howerly, because you knovve not the daye, nor the hovver of your Deathe. Other sometimes hee saide: VVatche, because you knovve not vvhat hovver your Lord vvill come: and bee you readye, for at vvhat houre you thinke not, the Sonne of man vvill come. VVith these wordes I will often exhort my selfe, saying: Girde thy body with the mortification of thy vices, and passions: and take in thy handes the burning torches of Ver∣tues, and good workes, and bee allwayes watche∣full expecting the comming of Christe, for hee shall come when thou leaste thinkest of it, and that ho∣wer wherein thou are most forgetfull, shallbee

peraduenture the hower that hee hath assigned, and if hee finde thee not well prouided, thou wilt bee miserably deceiued.

3. Thirdly, I will ponder that all sodaine vnex∣pected Deathes that haue happened, and daily doe happen, are remembrances of this Veritie giuen mee by our Lord, that I may feare, and prepare my∣selfe; for Deathe that striketh euery man, may li∣kewise strike mee. And therefore when I see, or heare say, That some dye sodainely by the sworde, some by the handes of their Enemyes; and other some lying downe to sleepe in good healthe, slept the last sleepe of Deathe: out of all this, I am to drawe feare, and aduise: for that it may possibly happen, that such a kinde of Sodaine Deathe shall light vpon mee.

4. VVhereupon I am deepely to consider, that any mortall Sinne whatsoeuer, if I doe not penance for it, deserueth that Gods Iustice should chastize mee with this Deathe, as Christe our Lord aduerti∣sed to the purpose, in two like cases, that happened in his time: the one, That Pilate killed sodainely certaine Galileans: the other, That the Tower of Siloe fell vpon eighteene men: thinke you (saithe hee) that these men were the greatest Sinners of Galiley, or Ierusalem? Non, dico vobu: sed nisi poe∣nitentiam habueritis, omnes similiter peribitis. No, I say vnto you, for this hath happened that you may vnderstand, that vnles you doe Penance, you shall all likevvise perishe: as if hee should saye: VVhen you see any dye sodainely, and of a disastrous Deathe, bee not vainely secure, saying: This happened vnto them, because they were greate Sinners: for verily I say vnto you, that what Sinner soeuer hee bee, though hee bee not so greate, if hee doe not I e∣nance, hee is worthy of Punishment, and shall pe∣rishe, as these perished. Then if this bee truthe,

as indeede it is, why doe not I tremble to liue one hower in mortall Sinne, in what sorte soeuer it bee? VVho can secure mee that the Punishment shall not fall vpon mee, that I so justly haue deserued? VVho hath excepted mee from this generall threa∣tening, that Christe our God menaceth to all Sin∣ners? O miserable Sinner, bee mercifull to thyne owne Soule, and endeuour to appease God with Penance, before so horrible miserye light sodainely vpon thee.

The third Pointe.

THe third Propertye of Deathe, is, that it hap∣peneth but once, according to that of the Apostle S. Paul: Statutum est omnibus hominibus se∣mel mori. It is appointed to all men to dye once, whereupon it ensueth, that the hurt, and errour of an euill Deathe, being the worst of all hurts, is ir∣remediable throughout all eternitie: as likewise to die a good Deathe, is thoroughout all eternitie du∣rable. So that if I once dye in mortall Sinne, there is no meanes to remedie this hurt. For (as Salomon saithe) If the tree shall fall, when it is cut, to the South, or to the North, in vvhat place soeuer it shall fall, there shall it be.

If by Obstinacye in Sinne it falleth to the North of Hell, there is no remedye to recouer grace, nor to escape from paine. But, if by perseuerance in Grace, it falleth to the South of Heauen, there is no feare of returning againe to Sinne, nor of the losse of Glorie. VVith the liuely consideration of this, and of the former Verities, I am on the one side to bee astonished at myselfe, that beleeuing this with such certainety of Faithe, I doe yet liue so carelesse of my Saluation, and so forgetfull in a matter, that so much importeth mee: And on the other side to animate myselfe to procure, with grea∣test

speede Penance, and Amendement of Life, and feruencye therein, humbly beseeching our Lorde to cut the tree of my Life in such time, & place, and in such an occasion, that it may not fall to the side of Hell, but of Heauen. And with all, I will examine (as S. Bern. saieth) to what side I should fall, if God should now cut mee off, and will endeuour to as∣sure my good Successe, doing fruites worthy of true Repentance, with the which the Tree inclineth to the parte of Glorye, and beeing then cut off, shall∣be transplanted therein.

The experienced Deceites that men suffer con∣cerning these three Verities, that haue beene decla∣red, shallbee set downe in the twelfth Meditation.

The eigth Meditation, of those things that cause Anguish, and Affliction to the Man that is neere his Deathe.

THose things that may cause mee greate Affli∣ction, and Anguish at the hower of Deathe, may bee reduced to three rankes: Some passed, o∣thers present, and others to come. And to haue the more feeling heereof, I am to present vnto myselfe that hower, as if I were in my bed, forsaken by the Phisitions, and without hope of Life: which is not difficult to perswade, for it is possible that while I am saying, or reading, or thinking vpon this, I want no more but one daye of my Life: and seeing that one daye must bee the last daye, I may imagine that it is this present Daye.

The first Pointe.

FIrst, I will confider the greate Anguish, and Af∣fliction, which the remembrance of all things that are passed, will cause mee, running thorough the most principall.

1. First, I shallbee greately afflicted with the re∣membrance of my forepassed Sinnes, and of all the Liberties, Carnallities, Reuenges, Ambitions, and Couetousnesses that I haue had in the course of my Life. Also, of the slacknesse in the Seruice of God, the negligences, and Omissions, & all the rest of my Sinnes that haue not beene much bewailed, and amended. I am to imagine that there is at that in∣stant an Armye made of all my Sinnes, like as of Bulles, Lyons, Tigers, & other sauage Beastes, that rent in peeces my Hearte: or like an Armye of ter∣rible VVormes that gnawe, and bite my Conscien∣ce, and neither the Riches, nor Pleasures that I en∣joyed, can auaile mee to close vp their cruell mou∣thes: for the delight of Sinne beeing past, there remaineth nothing but the sharpenesse of paine: and seeing I dranke the sweete wine of sensuall Pleasures, I am forced to drinke the bitternesse of their Lees. Then shallbee fullfilled what Dauid saithe: The Sorrovves of Deathe haue incompassed mee, and the torrents of iniquitie haue troubled mee: the sorovves of Hell haue compassed mee on all sides, the snares of Deathe haue preuented mee vnawares. O what bitter Dolours! O what furious Torrents! O what pinching Snares shall these bee•• from the which myne owne forces are so farre from beeing able to deliuer mee, that I shall hardely knowe how to make any vse of them: for the bitternesse of these Dolours will prouoke mee to Distrust: the vehement furye of these Riuers will trouble my Iudgement: and the streightnesse of these snares, will pinche my Throte, that I may not aske par∣don of my Sinnes: the Diuell making vse of all this, that I may haue no issue out of them. O my Soule, bevvaile, and confesse vvell thy Sinnes in thy life, that they may not disquiet, nor torment thee in thy Deathe. Say not, I haue sinned, and vvhat sorovvf••••

thing hath chaunched to mee? for thy ioye shall soone passe avvaye, and the stroke of Sorrovve shall come. Loose not absolutely the feare of Sin, vvhich thou sup∣posest to bee pardoned, leaste that Sinne bud out at thy Deathe, vvhich thou bevvayledst but euilly in thy Life. These, and such other aduises which Ecclestasticus noteth in his fifth Chapter, I am to collect from this Consideration, with a Resolued minde to begin presently to put them in practize.

2. Secondly, I will ponder, how at that Instant I shall not onely bee tormented, and afflicted with the remembrance of my Sinnes, but also with the losse of the time that I had, to negotiate a businesse so Important as that of my Saluation, and with letting slippe many occasions that God offered mee to that ende. Then shall I desire but one daye of those many, which now I loose in sleeping, playing, and talking for pastime, and recreation, and it shall not bee graunted mee. Then it shall afflict mee, that I haue not frequented the holy Sacraments, nor the exercises of Praier: that I haue not aunswered di∣uine Inspirations, nor hearde Sermons, nor exerci∣zed workes of Penance: that I haue not giuen al∣mes to the poore, to gaine friendes to receiue mee in the eternall habitations, & that I haue not beene deuoted to the Saintes, that in that narrowe streight they may bee my mediators, and Aduocates. Then shall I make greate Resolutions to doe that which when I might, I did not, desiring to liue to accom∣plish them; and all peraduenture without proffit, like those of the wretched king Antiochus the cruell Persecutor of the lewes, who beeing at the pointe of Deathe, though hee made greate pro∣mises, and praiers vnto God; yet saithe the Scriptu∣re, That this vvicked man prayed to our Lorde, of vvhome hee vvas not to obtaine mercye; not that mercye was wanting to God, but for that there was

wanting to this VVretche a true disposition to re∣ceiue it: for all those Resolutions of his, sprung meerely from seruile Feare, and were but to wrest out his bodily Healthe, as if hee could deceiue God, as hee deceiued men.

From this Consideration I am to collect, that the hower of Deathe, is the hower of vnbeguiling, in in the which I shall iudge of all things differently from what I doe now: holding (as the Ecclesiastes saithe) for Vanitie that, which before I helde for VVisdome; and contrarily holding for VVisdome, that which before I esteemed as Vanitie. And the∣refore the truest VVisdome is, to resolue effectually vpon that, which then I would doe, and forthwith to accomplishe it. For the ordinary Lawe is, that hee that liueth well, dyeth well: and hee that li∣ueth very euilly, seldome happeneth to dye well: And especially I will make a full Resolution, to loose no iotte of Time, nor to let slippe any occa∣sion of my proffit, remembring that of Ecclesiasti∣cus: Be not defrauded of the good day, and let not a little portion of a good gift ouerpasse thee, but make thy Proffit of all, to the Glorye of him that giueth it thee.

The second Pointe.

SEcondly, I will consider the greate affliction, that my Soule shall feele in leauing all things present, if I possesse them with an euill Conscience, or with a disordinate Affection: whereupon I am to perswa∣de myselfe, that in that hower, perforce, and in spite of my teethe, I am to leaue three sortes of things.

1. First, I am to leaue the Riches, Dignities, Offi∣ces, Delicacies, and Possessions, that I had, and shall not bee able to carrye any thing with mee: And the more goods I haue, the more bitter it willbee to leaue them. For Deathe (saieth Ecclesiasticus) is

very bitter to him that hath peace with Riches, and Dignities, and is desirous to liue, to enjoy them longer: and the Sinnes hee committed in procuring, and in abusing them, shall augment this bitternesse, Gods Iustice so ordaining it, that those things which in their life were the Instruments of their vicious Delightes, should in their Deathe bee their Executioners, and Tormentours: Then shallbee fullfilled that which is written in Iob of a Sinner, His breade in his belly, which hee did eate with much Sauour, suallbee turned into the gall of Aspes vvithin him, the riches that hee hath deuoured, he shall vomite out, and God shall dravv them forth out of his belly: He shall suck the Heade of the Aspes, and the Vipers Tongue shall kill him: that is to say, his Delightes shallbee turned into Gall, his Riches shall make him disgorge: but hee shall neither haue Courage to dispose of them, nor to leaue them, vntill Deathe take them away by force, the Serpents, and Vipers of Hell tormenting him, for hauing gotten, and possessed them with Sinne.

Secondly, in that hower I must forcibly departe from my Parents, and Brethren; friends, and Ac∣quaintance, and from all those that I loue, whi∣ther it bee with a naturall Loue, or with a Lawfull, or vnlawfull Loue. And as wee leaue not without griefe, what wee possessed with Loue: and by how much the greater the Loue is, wherewith it is pos∣sessed, so much the greater griefe is felt in abando∣ning it: exceeding greate will the Sorrowe bee, that I shall feele to departe from so many per∣sons, and things, that are so fastned to my Hear∣te. And in these Anguishes I shall say with that other king: Siccine separat amara mors? Doth bitter Deathe thus separate? Is it possible that I should leaue those whome I so loue? And shall I neuer more see them, nor enjoy them?

O cruell Deathe, how much doest thou exasperate my Hearte, depriuing mee with such Sorowe, of what I possessed with such Ioye?

3. Lastly, in that hower my Soule is to departe from my Bodye, with whome it hath helde so strict, and auncient Amitye: and consequently it is to departe from this VVorlde, and from all things the∣rein contained, without hope for euer againe to see, heare, taste, or touche them. And if the Loue I bea∣re to my Bodye, to my Life, and to the other things of this visible worlde, bee a disordinate Loue, of force I must needes feele exceeding greate griefe to departe from them: which I may easily make experience of, by that sensible feeling I haue, when they take from mee my VVealthe, my Honour, and Fame; or exile mee from my Countrey, and force mee to liue from my friendes, like a Pilgrim among Strangers; or cut of some member of my Bodye. For all this together in a troope succeedeth in Deathe, after another, and a more painefull manner, which is without hope euer to retourne againe to possesse it in this Life.

In euery one of these three Considerations pon∣dering a while what is to bee noted, I will enter in∣to myselfe, & examine whither I carry a disordinate Loue to any of these things repeated; which if I finde that I doe, I will endeuour to vnroote it with the force of this consideration, and with the exer∣cize of Mortification: for this is to dye in life, and with proffit taking as it were by the hande Dea∣the, so not to feele Deathe, as Religious men doe that abandon all things for Christe our Lorde; whome I am to beseeche to ayde mee herein, saying vnto him. O eternall God in vvhose hande the Soules of the Iust are, and vnder vvhose Protection the Torment of Deathe doth not touche them, take from my Soule the disordinate Loue of all visible things, that in depar∣ting

from them, it may haue no feeling of Torment. O my Soule, if thou desirest that these three bitternesses of Deathe should not touche thee, Loue not those things that Deathe can take from thee; for if thou possesst them not vvith Loue, thou shalt leaue them in Deathe vvithout Dolour, or griefe.

I am likewise to ponder in these considerations, how greate a madnesse it is to offend God, and to indanger my eternall Saluation, for things that I am so soone to abandon, resoluing valourously with myselfe, presently to auoyde any person, or thing whatsoeuer, that may expose mee to this pe∣rill, dying to it, rather then for its cause, to dye to God, and separating it from mee, rather then it should separate mee from God. Seeing for this saide our Sauiour Christe, that hee came to sende the sworde, and Diuision vpon Earthe, separating from men all Persons, and Things, that might hinder their Saluation. O svveete Redeemer, put forthvvith into my hande the svvorde of Mortification, that I may separate from mee, vvhatsoeuer might separate mee from thee, dying to all that is created, to liue to thee my Creator, vvorlde vvithout ende. Amen.

The third Pointe.

THirdly, I am to consider the greate Affliction, and Anguishe that the feare of the Account I am to make with God, and of the rigorous Iudgement whereinto I am to enter, will cause mee at that hower: as also that I know not the Sentence that shallbee pronounced in the businesse of my Salua∣tion.

VVherein I am to ponder the dreadefullnesse of this feare for three causes. First, [ 1] for that the euill that is feared is the Supreme of all euills; yea it is an eternall euill, and remedilesse, and I am now at the gates thereof. Secondly, [ 2] for that the Sentence

which is to bee giuen is definitiue, and irreuocable, and at the Instant is to bee executed without resi∣stance. Thirdly, for that the cause on my side is very doubtfull, because the Sinne that I committed is apparent to mee, but not the true Penance that I did: and my Conscience accuseth mee to haue of∣fended the Iudge, but I knowe not whither I haue appeased him. For no man knovveth vvhither hee bee vvorthy of Hatzed, or Loue, and though I finde no Sinnes in myselfe, yet it may bee that God will finde them. For all these Causes, the feare will at that ti∣me bee most terrible. For if those that haue a Sute in any waighty businesse, wherein all their VVeal∣the, their Honour, or Life is Interessed, haue very greate feare the day that they expect the Sentence: how much greater feare shall I haue, when I am neete the day, wherein the diffinitiue Sentence is to bee giuen of my Saluation, or Damnation? And if the greatest Saintes are then afraide, how much more shall I feare, that am a miserable Sinner?

This Anguish, and Feare vseth to bee augmen∣ted by the craft, and Subtletye of the Diuell, who in that hower tempteth most furiously, because hee seeth, hee hath but a litle time remaining: and the∣refore hee stirreth vp greately all that may prouoke to Desperation, hee excessiuely aggrauateth our Sinnes, and exaggerateth the rigour of Gods Iu∣stice against them. Hee will tell mee, that hee that liued euill, must not dye well; and that hee that laide not holde on Gods mercye, must fall into the handes of his Iustice. And if the Iust man shall har∣dely bee saued, what shall become of the wicked, and the Sinner? And as hee is a Lyer, and the Father of Lyes, and a false Accuser of men, if God tye not his handes, & limitte his Power, hee will set before mee a thousand false Imaginations, and accusations, with Cosenages, & horrid Visages to trouble mee,

and to make mee sweate with agonye, and to passe greater Anguishes then those of Deathe it selfe.

These are the feares that in that last traunce shlal afflict mee, if I prouide mee not in time to hinder their Vehemencye, which I am to doe by entring into my selfe, and considering, if Deathe should now attache mee, what it is that would giue mee greatest terror, and deuising how to remedye that in time. And if I would not that Deathe should seaze vpon mee in the present estate that I am in, I am to endeuour presently to get out of it; for it is neither lawfull nor secure to liue in an Estate, wherein I would not dye.

I will conclude this Meditation, setting before myne Eyes Christe our Lord, naked, and nailed to the Crosse at the Instant of giuing vp the ghoste, and I will with greate feruencye beseeche him, that by his Deathe hee will graunt mee a good Deathe, and that if the Diuell come to my Deathe, as hee came to his, that hee would deliuer mee from him, and graunt mee so assured a Confidence, that like him, I may say in that hower; Father into thy han∣des I commend my Spirit. O morcifull Father, my Soule is yet in my ovvne handes, but readye to flye out of them, and in perill to fall into the handes of her Ene∣mies. O doe thou receiue her into thine, that the vvorke of thy handes, for the vvhich they vvere nailed to the Crosse, may not hee destroyed. I offer myselfe to imitate in this life thy Pouertye, and nakednesse, that in Deathe thy handes may receiue mee, and may carrye mee vvith them, to the repose of thy Glorye. Amen.

VVee may likewise make Speeches, and Praiers to our blessed Ladye the Virgin, and to the Angell of our garde, and other Saintes, requi∣ring their fauour for that hower; for while wee liue wee negotiate that, which should aide vs at that Instant.

To this purpose wee shall make our proffit of a manner of preparation to dye well, which shall∣bee put in the fourth parte in the fifteth and first meditation, collected from what Christe our Sa∣uiour, did at his Deathe: as likewise of what shall∣bee saide in the fifth parte, in the thirteth and fourth meditation concerning the glorious passage of our blessed Ladye.

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.

The tenth Meditation, of that which hapeneth to the Bodye after Deathe, and of the Graue.

ONE of the principall Vtillities that wee ought to collect out of the Meditations of Deaine, is that noble exercize of Vertue, much like vnto it, which wee call Mortification: which is nothing else but the Deathe of our Passions, and disordinate Affections, depriuing them of the life they haue in vs, endeuouring to represse, and burye them, vntill they bee turned into dust, & nothing: as Dauid saide; I vvill pursevve myne Enemies, and ouertake them, and I vvill not returne vntill they faile; I will bruize them vntill I ouerthrowe them, and put them vnder my feete. For this cause (saide S. Am∣brose) That the Iust mans Life, is an Imitation of Deathe: for his continuall Studye is to kill the car∣nall Life that hee feeleth in himselfe, depriuing himselfe of all those things that his fleshe, and his owne will doe most disordinately couet; suppres∣sing the desires that sproute out, vntill hee remaine as Deade, to all that is Sinne, according to that of S. Paule: Bee you as deade to sinne, but aliue to God, and seeing you are deade with Christ from the elements of this worlde, touche not, nor handle not that which shallbee to your destruction; but mortifye your members that are vpon the Earthe, that is the workes of earthly Life, Vncleanenesse, Concupiscence, Auarice, and the rest.

The practise of this mortisication like vnto Dea∣the, wee will set downe in this meditation, whose ende shallbee the Imitation of Deathe itselfe. And And all beeit therein wee proceede by the affections of Feare, which are most proper to the purgatiue waye, yet of themselues those of Loue are most ef∣fectuall, of which it is saide, That it is strong as Dea∣the, and harde as Hel. For that it killeth, burieth,

and defeateth all, that is contrarye to its beloued; as hereafter wee shall see. By the waye also, in this meditation wee will put in practize, a very proffita∣ble manner of meditating; spiritualizing the exte∣riour things that are perceiued by the Senses, ap∣plying them to the Interiour, and collecting out of them rules, and aduises of perfection.

The first Pointe.

1. THe first pointe shallbee to cōsider, what my bo∣dye shallbee, after it is deade, & abandoned by the Soule, pondering especially three miseries. First, that it looseth the vse of its members, and Senses, without euer more beeing able to see, heare, or spea∣ke, nor to mooue to one side, nor other, nor to enjoy the goods of this mortall life. Now noe beautifull things, nor sweete musicke, nor pleasing odours, nor sauourye meates, nor things that are loft doe any wise affect it: all this is to it, as if it were not. For it hath lost the Instruments which it had whereby to enjoye it, and all that it hath enjoyed serueth it to litle proffit. The second miserye is, to remaine dis∣coloured, disfigured, deformed, horrible, stiffe, star∣ke, and stinking, walking with greate haste to cor∣ruption. In such sorte that it who a litle before re∣created the eye with its beautye, now puts horror in it with its deformitye. From whence proceedeth the third miserye, that all leaue it alone in the Chamber, in possession of those that are to shrowde it in a sheete, and euen those of the house, and the dearest friendes, holde it for a kinde of pietie to dis∣patche quickely, and to carry it out of doares.

2. From this Cōsideration I will collect, how assured a thing it is in my life time, to doe by degrees, some∣what of that which shall afterwardes bee dōne per∣force, & without proffit, carying myselfe as deade to the VVorlde, & to all that is flesh, & blood, procuring

to Imitate Deathe in three other things like to the aforenamed; mortifying my Senses, and depriuing myselfe of the Delightes thereof, not onely of the vnlawfull, but euen of some lawfull, and not neces∣sarye. So that like a deade man, I am to haue nei∣ther feete nor handes, nor eyes, nor eares, nor taste, nor tongue for any thing that is Sinne, or is against the perfection I professe. And for this reason the beautifull, and pleasing things of this Life, are to bee to mee, as if they were not, putting them ve∣der my feete, beholding (as S. Gregor saithe) not what they are now, but what they shall quickely bee: for attyre fleshe in clothe of Golde, and in silke neuer so much, nor so gaiely, yet still it is fleshe. And what is fleshe but grasse? and what is the glorye thereof but the flower of the fielde, that withereth with a blaste? Finally, I am to followe Vertue with a generous minde, that like as a deade man complaines not that all flye from him, and for∣sake him: so it should bee nothing to mee, that the VVorlde for sakes mee, flyes from mee, and abhor∣res mee like one deade, and crucified: rather I am to holde for a happinesse that of the Prophet Dauid; Those that savve mee, fled forth from mee, I am for∣gotten from the hearte, as one deade: I am made as a vessel destroyed, because I haue heard the reprehension of many that abyde round about. O that I vvere deade in Hearte, that I might not porceiue that men vsed mee like one deade! O that I vvere so deade, and cru∣cified to all that is in the VVorlde, that the VVorlde also holde mee for crucified, and deade! Graunt mee, o svve∣te IESVS, that by the Lavve of thy grace, I may die to the Lavve of Sinne, to liue to God, delighting to bee nailed vvith thee on thy very Crosse, so that novv, not I may liue, but thou in mee vvorlde vvithout ende. Amen.

The second Pointe.

THe second pointe is, to consider the clothing, the bed, and the Lodging that is prepared for my deade bodye. The Clothing for the most parte, is in a manner the worst of the house, and very slender: for it is nothing more but a poore Sheete for a Shrowde, without any other more precious Ornaments of silke, or of Golde: and if they put any of this vpon mee, to carry mee to buriall, they take it againe from mee, before they put mee in the Graue.

The Bed is the harde Earthe, and as the Prophet Isay saithe, the mattresses shallbee mothes, the Co∣uerlets wormes, and the Courtaines, and Pillowes the bones of other deade. And after this fashion shallbee the House, and the Lodging: for it is no∣thing but a straight pit of seuen foote long, that is built in halfe an hower; for the other sumptuous buildings of sepulchres, serue the wretched bodye for nothing, that is not capable to enjoye them. Out of all this I will collect greate confusion, and shame for my vanitye, and Sensuallitye wherewith I desire curiousnesse of apparell, softenesse of bed, and widenesse of habitation, animating myselfe to mortifye my superfluities heerein, and to beare patiently whatsoeuer wantes, seeing what I now haue, how litle soeuer it bee, is very much, and very large compared with that which attends mee.

But particularly, if I am a Religious man, or desire to bee perfect, I may drawe from hence grea∣te motiues to bee so in excellency, procuring to make my Life a continuall Meditation, and Imita∣tion of Deathe, in three things proper to this estate. First in nakednesse of all these things, to which perfect Pouertye obligeth mee: So that as a deade man looseth the Dominion of all his Riches, and

they passe to his Heires, or to the Poore, hee not fee∣ling that they leaue him the worst clothing, or in∣terre him in some contemptible place: so I, will not content myselfe with leauing all that I possessed, & giuing it to the poore, to followe naked IESVS; but I will also beare willingly the want of things ne∣cessarye, and will like best, that they giue mee the worst, either of apparell, bedding, lodging, or house, without murmuring thereat any more, then a man that is deade: for if I came naked out of my mothers wombe, & am naked to returne againe, it is no grea∣te matter to liue naked in this sorte, conforming the midle of the life, to the entrance, & egresse thereof. 2. Secondly, I will Imitate Deathe in the renuntia∣tion fall those sensuall Pleasures, whereunto per∣fect Chastitie obligeth mee: So that as in Deathe matrimonies are dissolued: the care of wife, children, and familye ceaseth, and there is made a generall di∣uorce of all earthly things, and of the delightes of the fleshe: So I with the vowe of Chastitie, shall de∣light to bee as it were deade to all these things, and to the cares thereof, as if there were none in the worlde for mee, or I were not aliue for them.

3. Thirdly, I will Imitate the Deade in perfect Obe∣dience: for as the deade bodye suffers itselfe to bee tossed, and carried wheresoeuer they will, and to bee handled as they list, without resistance, repu∣gnancye, or complainte, neither hauing will to choose the winding sheete, nor the graue, nor any thing else, taking onely what others giue him: So I, in all that is not Sinne, will permitte myselfe to bee gouerned by my Prelates, and Superiors, obey∣ing to all that they shall commaunde mee, high, or lowe; sweete, or sowre: easy, or vneasye; with∣out replying, contradicting, or repugning to any thing; without any selfe will to choose this, or that: but as one deade to my owne will, I will fol∣lowe

the will of others, taking with humillitye whatsoeuer they giue mee. These are the purposes that I am to drawe out of this consideration of Dea∣the, encouraging myselfe to put them in practize: seeing it is not much for fiftye yeares (which per∣haps shall not bee fifty dayes) to anticipate Deathe in this manner, for the assurance of eternall life: whereby fiftye thousand millions of yeares, I shall possesse the riches of God; I shall enjoy his plea∣sures, and I shall haue perfect Libertye, free from all miserye. O happye Deathe to the which suc∣ceedeth so happye a life! O svvete IESVS vvhose life vvas a continuall Deathe, to giue vs example of a holy, and perfect life: Graunt mee that in Imitation of thee, I may liue, and dye, naked of all terrent things, mortified to all Delightes, and obedient to all humane Creature for thy Loue: holde mee allvvaies as deade to all that is visible, that my life may bee hidden vvith thee in God vvorlde vvithout ende. Amen.

The third Pointe.

1. THe third Pointe is to consider the Iourney of the bodye towardes the graue: pondering first that I shallbee caried in a coffin, or vpon a beere on other mens shoulders to Churche: and that hee who but a while before walked the Streetes, looking on euery side, & entred into the Churche, registring all that passed, goeth now vpon other mens feete, blin∣de, deafe, & dumbe, being the motiue of Lamentatiō fo•• his miserye. And therefore to suppresse the liue∣linesse of my fleshe, I will endeuour when I rise out of my bed, to remember that some one daye, others shall raise mee, neuer more to retourne to it. And when I goe downe the staires of my house, I will say; A day will come wherein others will carry mee downe these staires, neuer more to get vp. And when I goe in the streete, or enter into the Churche,

I will Imagine, that shortely I shallbee caried tho∣rough that streete, and I shall enter into that Chur∣che neuer more to come out. Then will I consider with what companye I am carried to my Graue, some singing, others weeping, and many following mee with piety to honour mee; and yet how litle it will auaile my bodye whither they doe it much, or litle honour, much lesse my Soule if it bee in Hell; rather this honour would torment it the more, if it knewe it. Then will I consider how they cast mee into the graue, and couer mee with Earthe, laying a Stone vpon mee, where my Bodye shallbee eaten with wormes, and turned to Dust; and sodai∣nely I shallbee forgotten of all, as if I had neuer beene in the VVorlde. And though there doe re∣maine of mee very greate, and honorable memo∣rye, litle shall it auaile my Soule, if it enjoye not God; as it litle auailed Aristotle, or Alexander the greate, to bee magnified in the worlde, beeing in Hell in terrible Torments: for as a holy Sainct saieth: VVoe to thee Aristotle that art praised where thou art not, and art tormented where thou art.

Out of these Considerations I will collect some vnbeguilings, perswading myselfe to make no ac∣count of the vaine honours of this Life, but to humble myselfe, and in myne owne estimation to put myselfe vnder the feete of all, like a worme, of dust, that of all is trodden vpon, and cast out: as also not to contemne the poore, and litle ones, seeing in deathe I shall soone bee equall with them; and speaking to my Soule, I will say vnto her. Consider wel what vvill be the ende of this fleshe that thou hast; Consider vvhome thou cherishest, vvhome thou ador∣nest, and vpon vvhome thou doest builde these Castles in the aire: for all is but like a litle dust raised by the vvinde, from the face of the Earthe, vvhich prosently retourneth to fall thereinto. Bee ashamed to subiect

thyselfe to so vile fleshe, endeuour rather to subiect it like a Slaue vnto thee, that it may aide thee to nego∣tiate Life euerlasting. O eternall God, cleare the eyes of my poore Soule vvith thy Soueraigne Light, that it may beholde the vvretched ende of its miserable bodye, and contemne that vvhich is present, vvith the vievve of that vvhich is to come. Amen.

Finally, I will consider, that I cannot tell whi∣ther it will fall to my Lot to haue so honorable fu∣neralls, or whither our Lord will permitte for cha∣stizement of my Sinnes, that I bee buried in the belly of fishes, or of wilde beastes, or (as Ieremie saithe) in the sepulchre of Asses, or bee eaten by Crowes, or by Dogs like vnhappy Iezabel, which I haue well deserued for my Sinnes, for to a be••••iall life, is due the sepulcher of beastes. And therefore as much as lyeth in mee, I will abhorre the vaine pompe of wordely sepulchers, desiring both in life, and deathe, to choose for myselfe the humblest place of the Earthe.

I may also spiritualize what hath beene saide in these three pointes, applying it to my Soule deade by Sinne, which remaineth ougly, and deformed, and vnabled to doe meritorious woorkes of eter∣nall life, her passions carrying her to bee interred in the profunditye of euill, couering her with the graue-stone of obstinacye, vntill shee descende to the obscure, and dreadefull Sepulcher of Hell. All which is to mooue mee to compassion, for if I be∣waile the bodye, from which the Soule is ab∣sent, much more reason haue I to bewaile the Soule from which God is absent. And seeing I would giue life to the deade bodye if I could, there is reason that I should procure the life of the Soule by those meanes that God hath gi∣uen mee to that ende, before bodye, and Soule, dye togither without remedye. O eternall God, per∣mitte

mee not to carrye in a liuing Bodye a deade Soule, but quicken it vvith thy grace, that vvhen the Bodye dyes, the Soule may obtaine life euerlasting. Amen.

Of this Consideration shallbee spoken in the third parte in the meditation 39.40. and 41. medi∣tating on those three that Christe raized from Dea∣the.

The eleuenth Meditation of the remembrance of Deathe, and of the dust whereinto wee shallbee conuerted in the Graue.

THis meditation shallbee grounded vpon those wordes which the Churche vseth on Ashwed∣nesday, Memento homo quod puluis es, & in pulue∣rem reuerteris: Remember man that thou art Dust, and to Dust thou shalt returne: which wordes our Lord spake vnto Adam after hee had sinned, intima∣ting vnto him the Sentence of Deathe which his Sinne deserueth: and by the waye declaring vnto vs what wee were, what wee shallbee, and what wee are, saying, that all is but Duste.

The first Pointe.

1. FIrst, wee are to consider that God our Lord, though hee might haue created the bodye of Adam of nothing, as hee created his Soule, yet hee would not; but made it of a matter of the one side most vile, and grosse, and on the other visible, and palpable, which is the Dust, and slime of the Earthe, to the ende that man seeing daily with his corpo∣rall eyes this Durte, might continually remember his Originall, and Beginning, for 2. endes. First, that hee might humble himselfe profoundely, and vnderstand, that of himselfe hee deserueth to bee contemned, trodden vnder foote, & trampled vpon like Durte, and that hee hath nothing (though hee

haue greate goods) whereof to bee prowde, for that all haue their foundation in Dust. And second∣ly, that hee might bee moued to loue, and to serue his so louing, and powerfull Creator, who from vile Dust raised him to so g••••ate an heigth, as to bee a man according to the Image, and likenesse of God himselfe.

2. So that Dust, and Durte may serue for Alarums to recall to my memorye my Originall, & the mat∣ter whereof I was formed, imagining, when I see them, that they crye out to mee, and say: Remember that thou art Dust; humble thy selfe as Dust: Loue, serue, and obey thy Creator that tooke thee from the Dust. And when I waxe prowde with the giftes that I haue, I am to imagine, that they crie vnto mee, repressing my Vanitye, & saying vnto mee: Of what art thou prowde Dust, and Ashes? VVhy art thou puffed vp Vessell of claye? Bee warned by for∣getfull Adam, who forgetting that hee was Dust, presumed to bee as God, and rebelled against thy Maker. O Omnipotent Creator permitte not in mee so praeiudiciall an obliuion, that I fall not into so greate a daunger. Cleare my eyes, that I may in spirit beholde the Durt vvhereof I vvas formed, and open mine eares that I may heare the clamours thereof, so imprinting them in my hearte, that I may neuer forget them. Amē. Of this pointe wee shall speake largely in the sixt parte, in the twenty and sixt meditation.

The second Pointe.

SEcondly, I am to consider that God our Lord, seeing the forgetfullnesse, and pride of Adam, condemned him to the Sentence of Deathe, and to retourne into the Dust whereof hee was formed, wherein principally hee pretended three endes for his good, & ours. First to chastize therewith his Sin∣ne, & that all wee might perceiue how greiuous an

euill Sinne is, eeing it is sufficient to destroye, and to turne into dust; so beautifull, & riche a frame, as is man: for if Adam had not sinned, hee had not died, but had beene translated into Heauen in bo∣dye, and soule with all hi•• Integrye, and Perfection. But thorough his Sinne the soule is forced to aban∣don the bodye, and the bodye is dismured or vn∣walled and turned into small dust, according to that of the Apostle: By one man Sinne entred into this vvorlde, and by Sinne Deathe.

2. The second ende was, that the memorye of Dea∣the, and that wee are to retourne into Dust, might bee a most effectuall medecine for our pride, seeing it was not sufficient to humble vs, that hee had made vs of Dust. So that the Dust, and Durt of the ear∣the which I see, and feele, is not onely a watch-bell to recall to my remembrance the Originall from whence I began, but also the ende wherein I am to staye: and when I beholde it, I am to imagine that it is crying out, and saying vnto mee: Remember, thou art to retourne to earthe, and Duste, and that like mee thou shalt bee trampled, & trodden vpon. Then why art thou prowde? thou art now fleshe, thou shalt shortly bee dust; wherefore art thou puffed vp? O Father of mercye, I giue thee thankes for that vvith the chastizement of my Sinne, thou hast made a medicine for my Pride: Graunt mee, that I may not bee deafe to these cryes that Dust giueth mee, that the chastizement of a pious Father, turne not into the punishment of a seuere Iudge.

3. The third ende was, for that the feare of this Chastizement, and of this Dust wherein the flesh is to rest, might bee a spurre to our backwardenesse to doe Penance for our Sinnes committed; and a bridle to our sensuall liuelynesse, to curbe our Pas∣sions. So that if the remembrance of the soueraigne benefit that God did vs, to take vs out of the dust

of the Earthe, bee not sufficient to spurre, and to curbe vs; yet at least the remembrance may suffice, that when wee leaste thinke of it, wee shall bee tur∣ned into Dust, and so what Loue could not doe, let Feare bring to passe. Therefore, o my Soule, take Coun∣sell of the Prophet, vvho sayeth: In the house of Dust, couer thyselfe vvith Dust: and seeing thou liuest in fleshe, vvhich is Dust, and art shortely to dvvell in the house of Dust vvhich is the graue, couer thyselfe vvith Dust, and Ashes, doing penance for thy Sinnes; and vvith the remembrance of this Dust, beduste the svveete, and pleasing things of this life, that they may not carrye thee after them to Deathe euerlasting.

The third Pointe.

1. FRom hence I will ascende to consider the spirit that is included in these wordes, pondering that not without cause, they say not vnto mee, Re∣member that thou wast Dust, but that thou art Dust at this present, to signifye, that of my corrupt nature I am earthe, & Dust, for that I am inclined to earthly things, as Riches, Honors, and pampering of the fleshe: and that like Dust I am mutable, and insta∣ble, suffering myselfe to bee tossed with the winde of euery temptation, especially of Vanitye. And if I restraine not myselfe, I shall turne into Earthe, and Dust following my Inclinations, and tourning myselfe into a terrene, ambitious, sensuall, and vaine man. For the which I am greately to humble my∣selfe, and to tremble at my owne mutabillitye, and weaknes, and at the perill wherein I liue.

2. Then will I ponder how by Gods grace I may free myselfe from these Daungers, remembring that aswell I myselfe, as all those earthly things that I loue, are to ende, and to tourne into Dust. And with this spirit when I shall beholde a riche, and potent man, whose riches, and power carry my eyes

after him; that Auarice, and Ambition may not ouerthrowe mee, I will remember that hee is but Dust, and that his gould and Siluer is earthe, & that all shall retourne thereinto. And if I see any beau∣tifull woman, that I may not bee tempted, and vanquished by Luxury, I will also remember that shee, and all her Ornaments are Dust, and that therein they shall rest. And with this spirit I will applye these wordes to all things vpon Earthe, saying to myselfe; Remember that what thou seest, and desirest, is Dust, and shall turne into Dust, and Ashes: and if thou doest loue it disordinately, thou likewise shalt bee Dust, and Earthe as it is. There∣fore loue God onely, and celestiall Riches, that by Vertue of his Grace it may bee saide vnto thee: Thou art Heauen, and to Heauen thou shallt re∣tourne, transforming thyselfe by loue into Hea∣uen, which thou louest.

The fourth Pointe.

FOurthly, I am to consider that God our Lorde by the meanes of the Deade, and of their Skulles, and Bones, sayeth vnto mee these very wordes: Remember that thou art Dust, and that into Dust thou shallt retourne, that they may bee the more strongly imprinted in my Hearte, and that out of them I may collect the greater prossit. This I may ponder calling to memorye that memorable Sen∣tence of Ecclesiasticus, which comprehendeth the sense, and spirit of the saide wordes: Memor esto Iu∣dicij mei, sic enim erit & tuum, mihi heri, & tibi ho∣die, Remember my Iudgement, for so shall thine bee, yesterday for mee, to daye for thee. And for that the Deade had two Iudgements, one of his bo∣dye, by which hee was condemned to turne to Dull, and to VVormes; the other of his Soule by which hee receiueth Sentence conformable to his meritte••

of both of them hee willeth vs to remember our∣selues. And therefore in seeing any deade bodye, or the sculles, and bones of the deceased, I am to ima∣gine that they say vnto mee: Remember that where thou seest thyselfe, I sawe myselfe, and where I now see myselfe, thou shalt see thyselfe: yesterday ended my life, to day peraduenture thine shall bee ended. Yesterday I turned into Dust, to daye the like will begin for thee. Yesterday the Bells rung for mee, to day perhaps the same shall ring for thee. Yesterday I gaue an accounte to God of my workes, to day thou shallt giue a reckoning of thine. Yesterday I receiued Sentence according to my merits, to day thou shallt receiue according to thine. Consider well that all this shallbee to daye, for all the time of thy Life is but as a daye, and peraduenture for thee this day shallbee thy last, and thou shallt not liue till to morrowe. O my Soule heare the crye of the Deade, hearken vnto the Lecture that vvithered bones doe reade thee. Consider vvell vvhat Iudgement passed on them, for such shallbee thine. Liue, as they vvishe that they had liued: prepare thyselfe, as they vvould that they had prepared themselues: passe often aliue this carriere that they haue passed, that when thy houre approcheth, thou maiest run it in such sorte that thou mayest obtaine Life euerlasting. Amen.

The twelfth Meditation of the most grieuous De∣ceites, and Daungers, which the forgetfulnes of Deathe bringeth with it, and of the manner hovv they are to bee remedied.

THis meditation I will grounde vpon the spee∣che of our Sauiour Christe concerning a ri∣che man, whose fieldes hauing yeilded him plenty of fruites, hee thought within himselfe to inlarge his grainaries or barnes to gather, & to keepe them,

and speaking vnto his Soule, hee sayed vnto it, Soule, thou hast much goods layed vp for many yeares, take thy rest, eate, drinke, and make good cheere: But God saide vnto him, Thou foole, this night they require thy Soule of thee, and the things that thou hast pro∣uided, vvhose shall they bee? In the person of this riche man so forgetfull of his Deathe, are represen∣ted vnto vs those, that haue the like forgetfullnesse, especially when they are riche, healthfull, and young, which I am to applye to myselfe in the forme ensuing.

The first Pointe.

FIrst, I am to consider three greate Deceites which the forgetfullnesse of Deathe bringeth with it, by reason whereof our Lord God calleth this Ri∣cheman foole.

The first Deceite is, [ 1] to promise to myselfe many yeares of Life, and to beethinke mee what I shall doe with them, as if this depended onely vpon my VVill, and not vpon Gods: who peraduenture hath determined to take from vs our Life the very same night, or day, wherein wee thought it should haue beene largest: And herewith hee defeateth our Imaginations, and discouereth how much they went astraye. VVhereupon I will reprehende my∣selfe with the wordes of the Apostle S. Iames, saying to myselfe: How darest thou say, to morrowe I will goe into such a Cittye, and there I will spende a yeare, and will trafficke, and make gaine, when thou art ignorant what shall become of thee to morrowe? for thy life is as a Vapour which soone vanisheth awaye; Therefore it were fitter thou shouldst say, If our Lorde will, and If I shall liue, I will doe this, or that, for otherwise thou shallt finde thyselfe deceiued, if God haue determined the contrarye. [ 2] The second Deceite is, to promise to my∣selfe

not onely long life, but also to assure myseffe that I shall haue healthe, strength, and content with all the goods that I possesse, and that they also shall last as long as I: from whence it proceedeth that hereupon I exhort my Soule saying; Requiesce; co∣mede, bibe, & epulare, Take thy rest, eate, drinke, and make good cheere, giue thyselfe to banquetting and Pleasure, for thou shallt want nothing. And this is a most grieuous Illusion, for all this depen∣deth vpon God, who can take from mee my goods before my life bee ended, and though hee take not away them, hee may (as ecclesiastes saith) take from mee my healthe, and strength, that I may not enjoy them. The third Deceite is, to forget to prouide what is necessarye for the other life, as if there were no more but this present. And this was the most quallified folly of this riche man, that hauing prouided his Soule of so much wealthe to passe this temporall life, hee was alltogither obliuious to prouide it of those necessarye goods for life euerla∣sting: for the which it must needes bee, that the vn∣happy Soule that in this miserable life, did eate, drinke, and banquet, must afterwardes endure per∣petuall Hunger, and Thirst, and eternall miserye.

Pondering these three deceites, I will examine, if my Soule bee beguiled with them, and will ex∣hort her contrarily to this riche man, saying vnto her: O my Soule promise not to thyselfe many yeares, for peraduenture thou shallt not liue out this present. Glory not of to morrovve, for thou knovvest not vvhat the daye that is to come shall bring forth Giue not thy∣selfe to rest, but to labour; not to feastings, and ban∣quets, but to Fasting, and Teares. Haue a care of eter∣nall life vvhich attendeth thee, for after Deathe there is no meanes to meritte any durable rest, or saciety. O eternall God, deliuer mee of thy Infinite goodnesse from these miserable Deceites, before Deathe seaze

vpon mee in them. Exhort thou my Soule to vvorkes that are pleasing vnto thee, that this day it may more and more separate itselfe from all such things, as of∣fend thee. Amen.

The second Pointe.

SEcondly, I am to consider the greate losses they suffer in Deathe, that haue beene thus beguiled all their Life, drawing them from the wordes of our Lord God to this riche man: Stulte, hac nocte animam tuam repetent à te, & quae parasti, cuius erūt. Thou foole this night they require they Soule of thee, and the goods that thou hast scraped together, whose shall they bee? wherein are touched fower greiuous losses, for the which king Dauid had greate reason to say, that the Deathe of Sinners is very euill.

1. The first Losse is, to dye in his very Folly, with∣out falling into a reckoning thereof, till it bee past remedye. For late, or earely, both good, and euill shall come to perceiue their errours, but in a diffe∣rent manner: for the wicked continue in their er∣rour vntill Deathe, and then with the experience of their torments, and miseries, they fall into a recko∣ning how much in their life time they were begui∣led, calling themselues Insensati, men without wit, or Iudgement. But the good in their lifetime per∣ceiue their errour by the light of faithe, & prepare themselues for Deathe, before Deathe seaze vpon them. Therefore o my Soule, to perceiue thine owne errours, take for thy mistresse this diuine Light, if thou willt not haue the experience of eternall mise∣rye to bee thy mistresse, and beware by other mens daungers, before this Losse light vpon thee with thyne owne.

2. The second Losse is, to dye in the night, that is, by a sodaine, and hasty Deathe in the midst of their

Crimes, for oftentimes when men are healthefull, & contented, as this riche man was, God intimateth vnto them the Sentence of Deathe, and executeth it with all, passing from a temporall night to an eter∣nall, & from the interiour Darkenesse of the Heart to the exteriour of Hell. VVith this feare, I will aske very earnestly of our Lorde, that hee would in such manner aduise mee of the perill of my Dea∣the, that I may haue time to dispose myselfe there∣unto, as hee aduised king Ezechias by the meanes of the Prophet Isaias, saying vnto him: Order thy house, for thou shalt dye: But to this ende I am not to ex∣pect Reuelations from Heauen: but my Prophet Isaias must bee the light of Faithe, and of reason: the Inspiration of God, the Experience of the Dea∣the of others, the greiuous sicknesse that assaileth mee, and the aduise of the Phisition, when hee tel∣leth mee, I am in daunger. And generally seeing I haue no certaine daye of Life, and euery daye I may expect Deathe, it is wisdome to imagine that God sayeth this daye vnto mee, Order to day thy Soule, for to morrowe thou shalt dye; & to doe it presently.

3. The third Losse is, to dye by force, and with violence, requiring, and pulling out their Soule in despite of them. VVherein I will ponder the diffe∣rence betweene the Iust vnbeguiled, and betweene Sinners beguiled: for the Iust offer themselues vo∣luntarily to Deathe, when Gods will is that they should dye, and they say vnto him with Dauid: De∣liuer o. Lord my Soule out of this prison, that it may praise thy holy name: and Into thy handes I com∣mend my Spirit, for thou redeemedst mee, o God of Truthe. And although nature somewhat shunneth Deathe, yet Grace preuaileth against it, & when God requireth of thē, their Soule, they yeilde it with gre∣ate resignation. But the wicked abhorre Deathe; and beare it very Impatiently: & therefore it is saide that

the Deuills the ministers of Gods Iustice doe re∣quire, and pull from them their Soule against their will. O eternall God graunt mee, that I may liue so vnfleshed from all things of this life, that there may bee no neede to pull from mee my Soule perforce. Re∣quire it of mee vvhen thou vvilt, for I am ready, and vvilling to giue it vnto thee, in vvhat day soeuer thou requirest it.

The third Pointe.

1. THirdly, I am to consider the dreadefullnesse of that terrible question that God our Lord ma∣keth: The things that thou hast prouided, vvhose shall they bee? wherein is represented the finall Losle of those, who (as hath beene saide) liue forgetfull of Deathe, which is sodainely, and with greate griefe to leaue the goods which they possessed, without enjoying them, or disposing of them, or knowing to whome they shall come: this is to saye vnto them: The goods that thou hast gathered togither, whose shall they bee? whose shallbee the house wherein thou liuest? and the bed wherein thou slee∣pest? The riche garments wherewith thou attirest thyselfe? And the treasures of golde, and siluer that thou hast in thy Chestes? whose shallbee the seruants that now serue thee? and the friendes that now entertaine thee? and the office, and dignitye for which all doe the honour? O wretched man that heapedst vp treasures without knowing for whome, thou didst gather them! for thye wretched Soule, for whome thou didst prouide them, can now no longer enjoye them.

2. This question I am to make to myselfe, exami∣ning what kinde of goods I haue heaped vp in this life, and saying to myselfe: The goods that thou hast gathered in thy Life, whose shall they bee when thou art deade: Shall they peraduenture bee thy

Soules? or shall one bee thy heire whome thou knowest not? If they bee temporall goods, certai∣nely they shallbee none of thine: for the riche man dying shall carrye nothing with him, nor shall des∣cende with the glorye that hee hath: but if they bee spirituall goods of Vertues, and good workes, thine they shallbee; for these accompanye those that dye in our Lorde, and forsake them not till they put them in the throne of his glorye. There∣fore, o my Soule, labour to treasure vp goods that in Life, and Deathe may allwaies bee thine, and of which no bodye can depriue thee.

3. Like this Question I will make another to my∣selfe, saying: This Soule that thou hast now in thy bodye whose shall it bee? Shall it peraduenture bee Gods, or the Diuells? Shall it bee Christes that re∣deemed it? or Sathans to whome it hath subjected itselfe? If I am in mortall Sinne, and dye therein, doubtlesse it shallbee the Diuells: hee will come to require it of mee, and will carrye it away, for it is his thorough Sinne. But if I bee in the grace of God, and perseuere therein, it shallbee Gods, and hee will come for it, to carrye it with him. There∣fore foorthwith doe penance for thy Sinnes, that if to day the Prince of Darkenesse should come, hee may not finde in thy Soule any thing that is his, and so may leaue it. O king of Heauen, and of Earthe, Tuus sum ego, saluum me fac, I am thine, saue mee: my Soule is thine, for thou didst create it; it is thine for thou didst redeeme it; let it also bee thine sanctifying it vvith thy grace, that it may bee perpetually thine, crovvning it vvith the revvarde of thy Glorye. Amen.

The fourth Pointe.

FOr Conclusion, and Confirmation of what hath beene saide in these three pointes, I will consider

a terrible example, and stampe thereof in king Bal∣thazar, who beeing eating, and drinking in a ban∣quet, sodainely sawe two fingers of an hande, which wrolte vpon a wall these wordes, Mane, Thecel, Pha∣res, Hee hath counted, hee hath weighed, hee hath diuided. VVhich Daniel expounded in this forme; God hath counted thy kingdome, and it is come to an ende. Hee hath weighed thee in his Scale, and hath founde thee light. Hee hath diuided thy king∣dome, and deliuered it to the Medes, and Persians. And so it hapned the same night, hee dying mise∣rably.

Applying this to myselfe, if I liue in the like forgetfullnesse, I am to Imagine that sodainely will come a daye, or a night, wherein God our Lorde with the fingers of his Omnipotencie, will write in the VVall of my Conscience the Sentence of these three wordes. First, God hath numbred the dayes of thy Life, and those which thou hast to enjoye thy kingdome, thy VVealthe, thy Honour, Digni∣tye, and Office, and they are allready compleate, and this day shallbee the last. Secondly, hee hath pei∣sed thee in his Scale, examining thy workes, with∣out omitting any one, and hee hath founde that they were light, and not compleate workes, for that thou hast not fullfilled all thy obligations. Thirdly, God hath diuided, and separated from thee thy kingdome, thy wealthe, and dignitye, & the goods that thou possessedst, and hath deliuered them to thy Enemies, or to straungers, and to others to en∣joye them. Hee hath likewise diuided thy Bodye, & Soule; and thy Bodye hee hath deliuered to the wormes to eate, and thy Soule to the Diuells to torment it. And in the very same hower that God shall intimate this Sentence, hee will execute it, and none shallbee able to resist him. O vvhat tremblings shall I then feele, more terrible then those of king Bal∣thasar!

O vvhat clamours, and Lamentations, vvhat Troubles, and Agonyes of Deathe shall afflict my poore Soule, vvith so much the greater Torment, by hovv much the Forgetfullnesse vvas the greater! Remember mee, o God for thy mercye, and imprint in my Soule the memorye of these three Sentences, that I may al∣vvaies remember the account that thou hast made of my dayes, and of the last vvhich must bee the ende of them, that I may liue vvith such care, that at the daye of Iudgement, vvhen thou shalt peize mee in thy Scale, thou maiest not finde mee defectiue, but entire, and full in all my vvorkes: and that although thou diuidest from mee the kingdome of the Earthe, thou mayest not exclude mee from thy kingdome of Hea∣uen. Amen.

The thirteenth Meditation of the Generall Iudge∣ment, and of the Signes, and things pre∣cedent to that Daye.

The first Pointe.

FOR the foundation of this matter, I am to consider the truthe of that Article of our Fai∣the that teacheth vs, that besides the particular Iud∣gement that is made of euery man in the hower of Deathe, there shallbee another Generall Iudgement of all mē togither in the ende of the worlde, which Iudgement shallbee publike, and visible, ordained by the Diuine Prouidence for many causes. First, to confirme the Sentence that was giuen in the parti∣cular Iudgement, and to manifest to the VVorlde the equitye thereof; and with all to supplye what there wanted. For in Deathe, Iudgement is made of the Soule onely, & not of the bodye; and some∣times it happeneth the Soule to bee condemned in the Iudgement of God, and the bodye to bee carried

to the Graue with greate honour: Or contrarily the Soule to bee caried with greate glorye to Hea∣uen, and the Bodye with greate Ignominye to the Graue And seeing Bodye, and Soule were vnited togither in seruing, or offending God, it is iust that there should bee a Daye wherein Iudgement should bee made of them both. VVhereupon I will ani∣mate my fleshe to serue the Spirit, seeing that with it, it is also to bee Iudged. The second cause is for God, to shew him self for the honour of the Iust, that were oppressed in this life, and much more for the good credit or his Gouernment, that all may see that hee was both wise, and holy in all whatsoeuer hee ordained, and permitted. So that, neither the good may complaine any more then, that Vertue was oppressed, nor the wicked glorye that Vice was exalted: and finally to confounde the rashe Iudge∣ments of those that dared to iudge what they kne∣we not. Hereupon the Apostle counselleth that wee should not iudge before the time vntill our Lord come, who also will lighten the hidden things of Darkenesse, and will manifest the Counsailes of the hartes.

The third cause is, the glory of Christ IESVS our Lord, that hee may not onely discouer himselfe in Heauen to the good; but also that in Earthe, where his Ignominye was apparent, hee may mani∣fest himselfe to the wicked: and that those which sawe his Humilliation, may see the rewarde the∣reof. And for this cause the place of Iudgement shallbee the Valley of Iosaphat, neere to Ierusalem, and the mount of Oliues, that in the same place where hee was Iudged, condemned, and crucified for our Sinnes, they may all see him with greate honour to bee the Iudge both of the quicke, and the deade: and that hee that ascended to Heauen in the fight of a fewe Disciples, shall descende (as it was

tolde by the Angells) in the sight of the whole worlde to Iudge them all. For these causes the re∣membrance of Iudgement may moue mee to Ioye, Thankefullnesse, and Praise, glorifying God for his soueraigne Prouidence, wherewith hee designed it for so high endes: and wi••h ••••uid inuiting all Crearures to rejoice, and clap their handes for Ioye, for that our Lord shall come to Iudge the Earthe, and shall Iudge all People, and all Princes with Iu∣stice, and equitye, righting wrongs without acce∣ption of Persons.

The second Pointe.

SEcondly, are to bee considered the signes prece∣dent to this Generall Iudgement, as Christe our Lord reckoneth them in his Gospell, pondering their number, and terrour: the things which they signifye: the effectes which they shall cause in men: the manner how they shall come to passe; and with all the causes wherefore they come to passe.

1. First I am to ponder the number of them, for all Creatures (as the VViseman saieth) shallbee armed to take vengeance on the Enemies of their Creator: & all the worlde shall fight for him against rashe incō∣siderate Sinners. And as all haue beene instruments of Gods mercye to doe them greate benefits: so then they shallbee instruments of Gods Iustice to doe them greate Dammages, and with greate reason for that they abused them to the iniurye of their Creator. And although they now dissemble this wrong, then they shall manifest it with terrible signes.

2. Secondly, I will ponder their terriblenesse, dis∣coursing of some of them. The Sun shallbee obscu∣red, the Moone shallbee turned into the colour of Blood: The Starres, or Comets shall fall from Hea∣uen like Lightening: and the powers of Heauen

shallbee mooued, for they shall make a fearefull noise like a Clocke, when it is let loose to strike the hower: the Earthe shall dreadefully tremble, like Mongibels opening it selfe in many partes: the Sea shallbee in a tumult with terrible waues: the windes encountring one another shall raize horri∣ble Tempestes: Dreadefull thunder claps, with fea∣refull flashes of Lightening shall sounde in the aire: and there shall appeare affrighting visions, and horrid monstres, much more horrid then in Egipt & Ierusalem. The wilde, and sauage beastes, and vene∣mous Serpents shall stray vp, and downe, running in all partes with horrible howlings, roarings, and hissings.

3. But how terrible soeuer these signes bee, they will afflict much more with the terrour of the things which they signifye, and which men appre∣hende; because all these are but as a draught of the dreadefull euills, which they expect: for the worlde shallbee the very pourtraiture of Hell. The dar∣kenesse of the Sun menaceth eternall Darkenesse, in chastizement of the darkenesse of the Soule. The blood of the Moone is the signe of the Indignation of God, which shall take vengeance of them, for staining themselues with the blood of Sinnes. The falling of the Starres from Heauen, is the signe of the most vnhappy fall, which they shall take from the Heauen of the Churche, to the bottomelesse pit of Hell: for they threwe themselues downe head∣long from the heigth of Grace, to the Depth of Sinne. The furye of the Elements, and Beastes, pro∣gnosticateth the terriblenesse of the Infernall Fu∣ryes against them, for liuing like Beastes without any order, or gouermnent of their Passions.

4. From hence it will arise, that men shall wi∣ther with feare, and Astonishment, aswell for the euills which they experiment, as for those which

they expect, being seized vpon by the sad Spirit that withereth the bones. O what a difference shall there bee in this case betweene those that haue a good, and secure, and those that haue an euill, and vnquiet Conscience! for albeeit that all shall fea∣re: yet the feare of the good shallbee mixed with greate confidence in Gods mercye. And so our Sa∣uiour Christe comforteth them, saying: VVhen these things begin to come to passe, open your eyes, and lift vp your heades, for they are signes that your redemption is at hande, the ende of your la∣bours, and the beginning of your rest. But the fea∣re of the wicked shallbee full of Desperation, and greate Impatiencie: for (as the VViseman saithe) an euill Conscience augmenteth their feare, and paine. And if already (saithe Dauid) they tremble with feare, where they haue nothing to dreade, how much more will they tremble where they haue so much to tremble at? beginning presently to haue that trembling, and gnashing of teethe which they shall euer haue in Hell. Pondering all these things, and euerye one of them, I will exhort myselfe to the feare of God, and detestation of my Sinnes, saying to myselfe: How is it, o my Soule, that thou fearest not the wrathe of allmighty God, who the more mercifull hee is now, shall then bee the more rigorous? why embracest thou not with loue the Sacraments, and signes of his Grace, before the ter∣rible signes of his wrathe fall vpon thee? If the Pillars of Heauen shall then tremble, why doest not thou fortifye thyselfe with a celestiall Life, that though thou fearest, yet thou maiest not fall? O infinite God naile my fleshe vvith thy holy feare, making mee feare thy terrible Iudgements. Let my bo∣nes bee vvithered vvith sorrovve for hauing offended thee, rather then I should bee vvithered vvith an vnproffitable feare. Let my face be couered vvith shame

for my Sinnes, that then I may lift vp my Heade for Ioye of the redemption that I expect of them. Amen.

The third Pointe.

THirdly, I am to consider the terrible fier that shall arise from all the foure partes of the worlde to burne, and consume the things of the Earthe, and to renue, and purifye what is therein to remaine.

1. Concerning this fier wee are principally to pon∣der three things for our purpose. First that it shall burne, and consume exceeding quickely, and without resistance the Pallaces, and Forests; Trea∣sures of Golde, and precious Stones: Beastes, Bir∣des, and Fishes, and all men that it shall finde aliue; for from it none shallbee able to escape. And he∣rein shall ende the Glorye, and Beautye of this vi∣sible VVorlde, which VVorldlings so much loue, and esteeme. Fullfilling that of Ioel, That before God, shall come a consuming fier, and after him burning flames, and the Earthe that was a Paradise of Delightes, shall become a Desert, for nothing shall escape from that fier. O my Soule, vvhy doest not thou abhorre the figure of this vvorlde, vvhich passeth so hastily, and shall haue so disastrous an on∣de? Tremble at this fier vvhich shall burne the ri∣ches thereof, that thou maiest not giue foode therevvith to the fier of thy Auarice.

2. Secondly, I will ponder that this fier (as saithe the booke of VVisdome) shallbee most cruell a∣gainst the wicked, and most gentle to the good, that shall then bee aliue; for to these it shall serue as a Purgatorye to purifye them from their Sinnes, and from the dregs thereof, and to aug∣ment vnto them the merit, and the Crowne that soone after they are to receiue. But Sinners, it shall terribly torment as the beginning of Hell

that attendeth them to chastice their rebellion.

3. From hence it is, that this fier shall last in the worlde till the generall Iudgement bee conclu∣ded, God (as Dauid saieth) diuiding the power thereof, to inlighten without hurt the bodyes of the elect, and to torment the bodyes of the repro∣bate; so that forthwith in rising they shall feele the horrible fier wherein they are to remaine, which, (the Sentence being giuen) like a furious Riuer shall ouerwhelme them, and goe downe with them to Hell. Then shallbee fullfilled both in good, and bad, that saying of the Prophet. The daye of our Lord vvill come kindled like a fiery furnace, and all the Provvde shallbee like Stravve, and that day of our Lord shall burne them to the roote: but vnto you that feare my name the Sun of Iustice shall arise, in vvhose plumes you shall haue safetye: you shall leape like younge Calues, and shall treade vpon the vvicked, and they shallbee like Ashes vnder your feate.

O my Soule compare this fiery furnace vvith this Sun of Iustice: these flames that blinde, vvith these Splendours that giue light: these Ashes of Torments vvith these plumes of Ease: this burning like Stravve, vvith this leaping for pleasure like a young calfe; and choose such a forme of Life, as may free thee from so greate euills, and negotiate for thee so greate good, O eternall God from vvhose presence shall filovve this Riuer of fier, for the Punishement of the vvicked, and another Riuer of liuing vvater for the refuge of the good, vvashe mee, and purifye mee vvith the vvater of this second, that I may bee free from the fier of the first. Amen.

The fourth Pointe.

FOurthly, I am to consider what Christe our Lord saithe of the daye, that hee hath assigned for this Iudgement: to witte, That none knoweth it

but God, and that it shall come on a sodaine; for the which hee bringeth twoe similitudes. As (saith hee) in the dayes of Noe, men were eating, and drinking, buying, and selling, marrying them∣selues, and negotiating their businesses, vntill Noe entred into the Arke, and then began on a sodai∣ne the Diluge, that drowned them: Likewise as in the time of Lot, the Sodomites being very care∣lesse, Lot departing out of the Cittye of Sodome, it rained fier, and brimstone from Heauen that de∣stroyed them all: so shallbee the comming of the Sonne of man to Iudgement. For men being oc∣cupied in mariages, and Pastimes, the flood of Tri∣bulations shall begin, and there shall rise a fier that shall consume them, and innumerable shall they bee that shallbee condemned, except some fewe, that like Noe, and Lot, shallbee saued. And seeing the same happeneth in many Tribulations, Plagues, and mortallities, which sodainely assaile vs, I am to endeuour to liue so well prepared, that I may merit to bee saued; taking the Counsell that our Sauiour Christ inferred heereupon, saying: VVhosoeuer would saue his Soule, let him loose it, that is; let him mortifye his carnall life, for loo∣sing it in such manner, hee shall quicken it with a spirituall Life, and shallbee secure at the daye of this Iudgement. O soueraigne Iudge quicken mee vvith thy grace, that like another Noè I may bee fa∣ued in the Arke of thy Churche. Dragge mee out of the Sodome of the VVorlde, though it bee by force, like Lot, that beeing free from the fiers that burne it, I may saue my Soule in the high mountaine of thy Glorye. Amen.

The fourtenth Meditation of the Resurrection of the Deade, and the comming of the Iudge, and what hee will doe before hee giue Sentence.

1. FIrst, I am to consider the generall Resurre∣ction of the Deade, that men in Soule, and Bodye ar to appeare at this iudgement. Concer∣ning this Article of our Faithe I am to ponder, First, that an Archangell with a dreadefull Voice in manner of a Trompet shall summon, and call all the Deade to rise againe, and come to iudgement, saying, Surgite mortui, & venite ad Iudicium, Arise you deade, and come to iudgement. And so potent shall this voice bee by Vertue of Gods Omnipoten∣cie, that in a moment all the deade shall arise. And (as S. Iohn saithe) the Sea shall giue vp the bodyes that perished therein: the Earthe those that it swal∣lowed aliue: and Deathe those, whome after they were deade it dissolued, and consumed: who though they were turned to Dust, Gods Omnipotencie will forme them in a moment with all the perfection of members that they should haue. And in this very moment the Soules shall ascende from Hell, and those of Heauen shall descende, and euery one shallbee vnited to the same bodye, that before it had. So that to this voice of the Archangell, and to his Citation to iudgement, all shall obey with∣out refistance, excuse, or delay: yea, though they haue beene kings, Popes, and monarkes of the worlde. O my Soule remember often this povverfull voice, let this Trompet sounde in thy eares, feare this terrible summoning, and prepare thyselfe for it. Obey the voice of God, and of his visible Archangell that sayeth vnto thee, Rise thou that sleepest, and arise from the Deade; and Christe vvill illuminate thee, for hee

desireth not the deathe of a Sinner, but rather that hee should bee conuerted, raised vp, and liue.

2. Secondly, I will consider what bodye shallbee giuen to the Soule of the Damned that came vp from Hell, and what the Soule shall thinke to see it selfe incaged therein. There shallbee giuen vnto it a bodye partely passible, partely immortall, that it may euer suffer, and neuer dye. A foule, stinking, and horrid bodye, that shallbee the eternell prison of the wretched Soule, and a newe Hell to abide in it. O what Maledictions will they one belche out against another in that first entrance! Cur∣sed bee thou Bodye (will the Soule say) for to pamper thee, and for that thou hast beene rebel∣lious vnto mee, haue I suffered so many, and so greate Torments, and I shall foreuer suffer them with thee. Cursed bee thou Soule (will the Bodye say) for because thou didst not with thy free∣will mortifye, and subdue mee, I am to suffer with thee such horrible Torments. In this sorte these twoe miserable Companions that in this life joyned togither to seeke their delightes, drinking there∣with innumerable Sinnes, shall then bee joyned, and knit togither like Thornes, to pricke one ano∣ther, and to bee their owne Executioners, and to augment one anothers terrible Torments.

3. Thirdly, I will breifely consider the Body that shallbee giuen to the Soule of the Blessed that des∣cended from Heauen, and with what Pleasure it shall enter therein. There shallbee giuen vnto it a body Immortall, Impassible, Resplendent, thorough∣out Perfect, and very Glorious. O what benedi∣ctions will they impose one vpon another: O what welcomes will the Soule giue to her beloued body! Blessed bee thou (will shee say) for thou hast ayded mee to merit the glorye that I haue enjoyed: Blessed art thou, that sufferedst thyselfe to bee mortified,

and didst yeilde with obedience to fullfill what∣soeuer God commaunded. Cheare vp thy selfe, for now the time of Labour is passed, and the time of rest is come. Thou wast sowed, and buried in the Earthe with Ignominie: thou art now retour∣ned to liue with newe Glorye: glorifye God with mee, because with mee thou shalt raigne. Finally making comparison of that which shall happen to the good, and the euill, I will say to myne owne Bodye, Animate thyselfe in this mortall life to suf∣fer, that the happy lotte may fall vpon thee to rise againe to life euerlasting.

The second Pointe.

SEcondly, I am to consider the comming of the Iudge to Iudgement, his descending from Hea∣uen: the Maiestie of his Person: the traine that ac∣companye him: his Royall Standard, his glorious Throne, the Semblance of his Countenance, and his Assistantes that are on either side.

1. First, I will ponder how Christ our Lord shall really, and truely descende from Heauen, and come the second time into the worlde, to judge it, but in a fashion very different from that which hee came in the first time. For at this second comming, hee shall come with a glorious, and resplendent bodye, crowned with a Crowne of Glorie, & Immortallitie, with such splendor, that the Sun, moone, and Starres shall not giue light in his presence: and with such Maiestie that Angells, & men, Righteous, & Sinners, yea, and the Diuells themselues, shall subject them∣selues to him, and adore, and (be they neuer so loth) acknowledge him for their God, & their Lord. For then shall the eternall Father fullfill the promise that hee made him, to subject all things vnto him, & to put his enemies vnder his feete: that euery knee shall bowe in his presence, & euery tongue confesse

that Christ IESVS our Lord is in the glory of God the Father. O my Sauiour, very iust it is, that thy second comming should discouer that glorye, vvhich at thy first comming thou didst couer. Graunt mee, Lord, to imitate the humillitie of the first, that I may enioye the glorye of the second.

Then will I ponder the Traine that accompanieth him: for (as Enoch prophecyed) our Lord shall come with thousande of Sainctes, incircled with the whole Armye of Heauen, with the three Hierar∣chies, and nine Quires thereof, assuming (as may piously bee beleiued) aereall bodyes resplendent like the Sun, discouering therein the beautye, and excellencye of their Hierarchie, and Quier. Before him, (as is collected out of the Gospell) shall come the banner of the Sonne of man, which is the royall Standard of the holy Crosse with an admirable splendour. The which beeing one and the same, shallbee most pleasing, and delightfull to the Iust that in this life embraced, and esteemed it, cruci∣fying their fleshe with the Vices, and Concupiscen∣ces thereof: but most horrible, and dreadefull to the wicked, who beleiued not in it, or abhorred it beeing Enemyes thereof, because they helde their belly for their God. And therefore in seeing it, they shall weepe bitterly, for they shall see in it the just cause of their Damnation. O my Soule, follovve the banner of the Crosse in this life, that thou maiest see it vvith peace, and securitie in the other. Bevvaile the Enmitye thou hast had against it, that thou ma••est then behold it vvith alacritie.

Fourthly, I will ponder, how our Lord Christ comming to the valley of Iosaphat shallbee seated in a most excellent Throne made of a most beau∣teous, and bright shining cloude, and his diuine face beeing one, and the same, shall yet appeare most amiable to the good, and to the wicked most

terrible, so that to beholde him onely they shall remaine full of terrour, and confusion. And from the most sacred woundes, of his feete, handes, and side, shall issue out rayes of Light, and delectable splendour to the good, who by the corporall viewe of these woundes shall receiue speciall comfort, considering how infinite the loue was of this soue∣raigne king to receiue them for their sakes. But from the same woundes shall issue rayes of wra∣the, and as it were of fier against the wicked, who (as the Scripture saithe) shall bitterly bewaile, that of them they reaped so litle proffit: But much more shall the lewes, and Gentiles weepe, that with so greate crueltye made these woundes. O most svveete IESVVS by these thy most sacerd vvoundes I besee∣che thee, giue mee vvings, like the vvings of a doue to flye vnto them, and to dvvell in them vvhile I liue, mourning for my Sinnes, for vvhose cause thou recei∣uedst them, that at the daye of iudgement I may be∣holde them vvith alacritye, and thorough them may bee admitted to they glory. Amen.

Then will I ponder how on Christ our Sauiours side shallbee placed another Throne of exceeding greate glorye for his most sacred mother; for it is very iust that in this Iudgement, shee like another Bethsabee should bee seated on the side of the true Salomon, not to bee the Aduocate for Sinners, for that time is now paste, but to confounde them, be∣cause they would not make vse of so holy a mother, and so powerfull an Aduocate as they had: as also that the righteous may bee cheered with her pre∣sence, and shee herselfe bee honoured before all the worlde, for the Humilliations that shee suffered in this Life, from those that knewe her not, and did her outrage in the passion of her Sonne. O souerai∣gne Virgin, I rejoice for the glory thou shalt haue at that daye, ayde mee with thy intercession that

then also I may be ioyful with thy Presence.

6. Finally rounde about the Throne of our Lord Christe shall stand other thrones, where his Apost∣les, (as hee promised them) shall sit to iudge the twelue tribes of Israel, and all the nations of the worlde, condemning with their exemplary life the euill life of Sinners, approouing the Sentence of the supreame Iudge, and in his name declaring the righteousnesse thereof. And as many holy Fa∣thers affirme, there shall likewise bee seated in Thrones of Glorie, the Poore of spirit who in imi∣tation of the Apostles, left all things for Christe. O how astonied will the Tyrants, and Emperours bee, that martyred these Apostles, when they shall see them with so greate glorye exalted! O how much shall the poore Religious bee honored, who in this worlde liued contemned! O soueraigne Iudge, if thou doest thus honour those that are voluntarily poore, I embrace Pouerty vvith a greate good vvill, not so much for my honour, as for the glorye vvhich to thee ensueth thereupon.

The third Pointe.

THirdly, I am to consider, that Christe our Lord to finish his Iudgement, shall seperate the good from the euill, as the Shepheard seperateth the Shee∣pe from the Goates: The righteous shallbee placed on his right hande, and the wicked on his lest Con∣cerning the which I am to ponder first, that this VVorlde, and the Churche is now like a flocke of Sheepe, and Goates, of good, and euill, so mingled togither, that wee cannot allwaies discerne who is the Sheepe of Christe, or the Goate of Sathan. And thorough this ignorance oftentimes wee honour the Sinner as a Iust man, and despice the Iust man, holding him for a Sinner. From whence also it pro∣ceedeth, that the Iust, and the vnjust haue not all∣waies

that place which they merit. For oftentimes wicked men vsurpe the right hande, and most exal∣ted place of the Earthe; and the good stand on the left hand in the most contemptible place of the worlde. For, the which Salomon saide; I savve a greate euill vnder the Sun, in the place of Iudgement Impiety, and in the place of Iustice Iniquitie, and I saide in my Hearte, the Iust, and the Impious God shall iudge, and then shallbee sceene what euery one is.

2. Now this time beeing come, Christe our Lord, to scatter these Deceites, and Oppressions, shall sepe∣rate the wheate from the cockle, the graine from the chaffe, the good fishe from the bad, & the Lam∣bes from the kids. And the good hee shall place on his right hande, taken vp (as S. Paule saithe) into the aire, that all the worlde may knowe them, and ho∣nour them as Saintes: and the wicked hee shall pla∣ce on his left hande, leauing them vpon the Earthe that all may knowe them, and despise them as Sin∣ners. O how greate shall the confusion bee of the wicked, who in this life had the right hande, and were mighty, when they shal see themselues on the left hand in such an extremitie of basenesse! O what a raging enuye will they haue against the righteous, when they shall see them so honored, and themselues so contemned? what will the Prince, and the Lord saye, when hee shall see his Slaue exalted to so highe a place? VVhat the Prelate, and the ma∣ster, when he seeth his subject, and Disciple so pre∣ferred before him? All at once will say that of the booke of VVisdome: VVee senselesse esceemed their life madnesse, and their ende vvithout honour, beholde hovv they are counted among the children of God, and their lotte is among the Sainctes: vvee therfore haue erred from the vvaye of truthe, and the Light of Iustice hath not shined to vs, and the Sun of Vnderstanding rose not to vs. O Sun of Righteousnesse cleare the

eyes of my Soule vvith thy coelestiall light, that I may beholde the blindenesse of these vvretches, and bee vvarned in time by their miserye.

Contrarily the Righteons shallbee very full of Content to see themselues on the right side of Chri∣ste; and Christe our Lord very joyfull to see them at his side; for then that saying of Dauid beginneth to the letter to bee visiblye fullfilled: The Queene sate on thy right hande vvith a golden Garment vvrought vvith meruailous Varietie. O how glorious then will that Congregation of the Iust bee there, like a Queene that shall soone bee placed in the kingdome of her Spouse, rejoicing to beholde her∣selfe set at the right hande of her beloued adorned with Vertues. In this life it was much humbled with contempts, and now it is seene in an instant exalted to greate honours. O happy hee that seateth himselfe in the lowest place of the VVorlde, for then Christe will say vnto him, Amice, ascende su∣perius, Freinde sit vp higher, ascende aboue the prowde of the Earthe, and forthwith thou shallt ascende with mee to the Thrones of Heauen. O my Soule choose in this life a lovve place among men, that at the daye of Iudgement, Christe may giue thee a high place among the Angells. Make no account of the right, or left hande that thou hast in this VVorlde, but of that thou shalt haue in the Tribunall of Christe endeuouring to liue vvith such puritie that thou ma∣iest meritte to bee on his right hande. Amen.

Lastly, if I would knowe what hande I shalbee on, at the daye of Iudgement, I am to consider whither I bee a Sheepe, or a Goate: that is, If I heare the voice of my Pastor Christe; if I haue meeke∣nesse, and humillitye: if I suffer with Patience aduersities, and Injuries; and if I parte my goods liberally to others: Or contrarily, If I bee prowde, and vindicatiue; If I seeke my temporall proffit

with the hurt of my neighbour, and with the losse of spirituall good; and so making reflexion here∣upon, I will endeuour to bee a Sheepe of this soue∣raigne Shepheard, confidently trusting that with greate prosperitye hee will place mee on his right hande.

The fourth Pointe.

THe fourth Pointe shallbee, to consider the Pu∣blication that shallbee made at the day of Iud∣gement of all the Consciences of the good, and euill, before men, and Angells; discouering (as the Apostle S. Paule saith) the things that were couered in darkenesse, and manifesting the Secrets that were inclosed in their heartes, with a speciall light that God shall communicate to haue them seene.

VVherein I will ponder how God our Lord in that day shall open (as the holy Scripture saieth) and vnfolde the bookes of Consciences which during the time of this life were shut vp, so that all shall reade what is written in the booke of euery ones cōscience, & euery one what is written in the booke of conscience of all: and according to the contents of those bookes Iudgement shallbee made, and Sentence pronounced, that all may see the vpright∣nesse of Gods Iustice, aswell for the honour of the good, as for the confusion of the wicked. From whence I will collect how much it behoueth mee too consider well, what I write in the booke of my conscience, for I may now write what I list, and couer it as I will, but in that day, in spite of my Heart, all shall come to light: and if the booke of my conscience bee well written, according to the booke of Life, which is Christe IESVS; my boo∣ke (saithe Iob) shallbee my defence, my honour, and my Crowne: But if it bee contrary to that of Christ IESVS, it shallbee my accuser, my disho∣nour

and Condemnation. O most pious Sauiour, vvhose booke in the daye of Iudgement shallbee opened, that thy life may bee as a Lavve, and liuing rule, by the vvhich Iudgement shallbee made of ours; permitte mee not to vvrite in the booke of my Conscience, any thing that may bee contrary to thy booke; and if at any time thorough my frailetye I shall so vvrite, ayde mee to blott it out vvith penance, that in the daye of my account, thou seeing mee conformable to thee in Life, mayest likevvise make mee confor∣mable to thee in Glorie. Amen.

2. But particularizing more at large what is to passe in this publication. I will ponder that then the secret Sinnes of the Hearte shallbee published, and the foule Sinnes of Acte that were committed in corners, and those which for Shame were con∣cealed in Confession, or were couered with excu∣ses, and shiftes. Then shall also bee manifested damned Intentions, secret Treasons, Hipocrisies, and all other workes that seemed holy, and were in truthe wicked. There shallbee knowne vnfaith∣full Seruauntes, false friendes, fained Christians with very greate confusion to see themselues dis∣couered: for if I feele it so much to haue my se∣cret Sinne published before ten men, how shall I feele it, to haue all my Sinnes togither publis∣hed before all men, and before all the Angells? O my Soule, hovv darest thou sinne in secret, if thou beleiuest that thy Sinne shallbee published, and manifested before all the VVorlde? Hovv canst thou in confession couer some Sinnes for Shame, if thy Faithe telleth thee of this confusion, that thou shallt suffer for concealing them? Remember vvhat thy Redeemer saithe, Nihil opertum quod non reueletur, ne{que} occultum quod non sciatur; Nothing is hid that shall not bee reuealed, nor secrete that shall not

bee knovven. Therefore cease to committe that Sinne, that thou wouldst not haue manife∣sted.

3. Then will I ponder, how God our Lord shall manifest the good VVorkes of the Iust, how se∣cret soeuer they haue beene; their pure thoughtes, their holy affections, their intentions so close hid∣den, that the left hand knewe not what the right did? and their exteriour workes which they coue∣red for Humillitye, and those which the worlde esteemed for euill, and for them calumniated, and condemned them: for the which not withstan∣ding they shallbee honoured, and exalted. O how foule, and abhominable shall Vice then appeare, and how pleasing, and beautifull Vertue! O what honour, and credit shall it then bee to haue beene obedient, and humble, and to haue suffered Injuries silently, without execuses, or diuertings! O happy they which embrace these Vertuous exercises, see∣ing for them they shall receiue so greate glorye. Couer o my Soule, thy good vvorkes vvith Humilli∣tye, that Pride may not robbe thee of them, for in his good time our Lord to thy greate glorye shall dis∣couer them.

4. Lastly I will ponder how the Iust Iudge in that daye will discouer as well the good workes which the euill did, as the euill workes which the good did, buth with a different ende, and successe. For the good workes of the euill shall arise to their greater Ignominie, for not hauing perseuered in that good, loosing the rewarde thereof for min∣gling them with many euills. And when they shall see the aduises, and good Counsells which they gaue to the elect, they shallbee much the more ashamed that they tooke them not for themselues, nor made proffit of them. Contrarily, when God

shall publish the Sinnes committed by the Iust, hee will likewise publish the Penance which they did, and the good they collected thereout; so that they shall not bee to them an occasion of confusion, but rather a motiue to praise God that pardoned them, and freed them by his greate mercye from so greate miserye. And all shall redounde to the greater con∣fusion of the wicked, seeing others that committed the same, or greater Sinnes then theirs, in so greate honour for hauing donne Penance for them in time.

The fifth Pointe.

THe fifth Pointe shallbee to consider the terrible accusations, and imputations that shall arise out of this publication, against the wicked in fa∣uour of the good. For first of all, the Diuell the Accuser, and Calumniatour of men at this day, which is the last of his office, shall doe it with greate vehemencie, exaggerating the Sinnes of the wicked, the more to confounde them (as S. Basile saieth) before the whole VVorlde: for turning him∣selfe to the Iudge, hee will say: I created not these, neither gaue I them life, nor sustenance, nor the goods which they enjoyed: I neither suffered, nor died for them, nor promised them any eternall re∣warde; and yet not wich standing, forsaking thee that diddest all these things for them, they serued, and obeyed mee. Therefore mine they are by right, for I vanquished them, and they yealded them∣selues to mee, and they esteemed mee more then thee. This will prowde Sathan say, as one that af∣ter his raging manner desireth to triumphe ouer Christ our Lorde, and to reuenge himselfe of him in his creatures. O how ashamed, and out of Coun∣tenance shall the wicked become, for hauing obeyed him! Flye, o my Soule, to obey him, that vvill giue

thee so evill recompence. Turne for Christes honour that created, and redeemed thee, deceiving his Enemye in this life, that hee may not beguile thee in the other.

2 Secondly, I will ponder the terrible imputa∣tions that Christ himselfe wil interiourly impose vp¦pon them, calling to every ones memorie the bene∣fits that hee hath donne them. I (will hee say) crea∣ted thee to myne owne image, and similitude, and thou distainedst it with many sinnes. I redeemed thee with my pretious blood, and thou with thy evill wayes didst treade it vnder foote. I gaue thee the Sacrament of Baptisme making thee a membre of my Churche, and thou profanedst it living with standall therein. I offered thee the sacrament of Pe∣nance to restore to thee my grace, and thou choo∣sedst to remaine in sinne. I invited thee with my bodye, and blood for thy sustenance, and thou dis∣pisedst it for the fleshepots of Egipt. I called thee with many inspirations, and thou with pertinacie wast rebellious vnto them. I menaced thee with Chastizements, I regaled thee with benefits, and I animated thee with promises of greate rewardes, and of all these thou madest no account. O wret∣ched man, what could I doe more for thee then I did? and thou, what couldest thou doe more a∣gainst mee then thou didst, esteeming more thine owne honour, then mine? O my Angells and mini∣sters, iudge you, and see, what could I haue donne for this vine that I did not, and hoping that it vould haue brought forth grapes, it hath brought forth nothing but sower ones? Pondering all this I will with great feeling pronounce those wordes of David, Lord rebuke mee not in thy furye nor chastise mee in thy vvrathe: but correct mee in thy mercye whilest yet there is time for Amendment.

To this reprehension of Christe the very Angells of out garde will assist, alledging how much they

did to divert the wicked from their evill life, and yet with what rebellion the wicked contradicted them. The ••ust likewise that are present shal accuse them: some for that they reiected their Counsell; others, because they received from them greate wrongs: and others for the perill wherein they sa∣we themselues thorough their evill example. All this the VVretches shall heare, and see in the interiour parte of their soule, and of their vnhappie consci∣ence, the which (as the Apostle saithe) shall bee the most terrible accuser of all: for beeing convinced with the euidence of Truthe, and seeing the rea∣son that all haue to accuse her, shee shall haue no∣thing to aunswere, but much whereof to accuse herselfe. O how much better had it beene for her to haue willingly, and proffitably accused her sel∣fe in this life, then to accuse herselfe at that time perfocre, and with out remedie? O svveete IESVS, graunt mee, that I may vorthily accuse myselfe of my sinnes before thee, and before the confessor that is to absolue mee, that they may not accumsemee of the in Iudgement to condemne mee.

The fiftenth Meditation, of the Sentences, in fa∣vour of the good, and against the VVicked, and of the execution of them.

THe forme of the sentences that Christ ourlord shall pronounce (as it is beleeved, with a sen∣sible voice) in favour of the good, and against the wicked, is expressed in the holy Gospell, beginning with that in favour of the good, that wee may vn∣derstand how much more God our Lord is Inclined to rewarde, then to punishe.

The first Pointe.

FIrst, I am to consider, that Christe our Lord sea∣ted

in the Throne of his glorie, looking towar∣de the righteous, with a gentle, and amiable voice shall say vnto them: Come, yee blessed of my Father, possesse you the kingdome prepared for you from the foundation of the VVorlde, for I vvas hungrye, and you gaue mer to eate etc. This sentence wee will me∣ditate worde by worde, pondering the mystery that every worde containeth, conformable to the se∣cond forme of Praying set downe in the ninth §. of the introduction. And yet wee will here doe no more, but pointe at the considerations of these wor∣des: for that hereafter they shall bee handled more at large.

Venite.

THe first worde is, Come, wherein I am to ponder for what cause hee sayeth vnto them Come; from whence they are to come; and whither they are to come Hee saithe vnto them come, to recall to their memorye their first vocation, when hee called them to followe him, saying vnto them; Come yee to me that labour, and are burdened, and I vvill refresh you. and If any man vvill come after mee, let him de∣nye himselfe and take vp his Crosse, and folovve mee. And because they hearkened to this Vocation, hee calleth them with such a nother like worde, as if hee should saye: seeing you came after mee, embra∣cing the crosse, and mortification, to followe my life, Come to receiue the rewarde, follo∣wing mee in glorye Come from Mount Liba∣nus of my Churche, wherein yee were baptized, and washed with the teares of Penance, and grewe vp like Cedars in all Vertues. Come from the greate Tribulation wherein you haue li∣ved, washing your robes, and making them white in my precious blood. Come from the Dennes of the Lyons, and the inhabitations of

Tygers in whose companye you haue lived, suffe∣ring greate persecutions. Come out from amongst the middest of them, and come to bee crowned, and to receiue the rewarde that you haue merited for the many Victories you haue obtained. O my soule, heare speedily the voice of Christe vvherevvith het calleth thee to imitate his life, that thou mayest bee vvorthy to heare this svveete voice vvherevvith hee shal call thee to receiue the Crovvne.

Benedicti Patris mei.

THe second worde is, yee, blessed of my Father. Hee calleth them blessed, [ 1] that all may vnderstand the immensitie of Benefits that hee hath donne, doth, and wilt doe thoroughout all eternitie, full∣filling that of the Psalmist, that the innocent, and Pure of hearte should receiue the benediction of our lord, and the mercye of God his saviour. And hee sayeth not, [ 2] Come yee blessed of Abraham, Isaac, and Iacob, nor yee blessed of Moyses, or of the Pa∣triarches, and Prophets: but, yee blessed of my eter∣nall fathet, who hath blessed you with all kinde of caelestiall benediction, communicating vnto you the goods of his grace, and now entirely those of his glorye. And hee sayeth not, yee blessed of God, but of my Father, that it may bee vnderstood, that all these blessings proceeded from the fatherly loue that God bare them in respect of his sonne. And for that his benediction is effectuall, [ 3] and performeth presently what it promiseth, with this sweete wor∣de hee wil replenish them with a newe, and extra∣ordinarye alacritie.

Possidete paratum vobis regnum a constitutione mundi.

THirdy, hee saieth vnto them, possesse you the king∣dome prepared for you from the foundation of the vvorlde. In which wordes I am to ponder what kingdome this is: how long time agoe, since it was prepared: that it is prepared for the Righteous, and that to them is giuen the possession thereof, in all which is resplendent the infinite Charitie of our caelestiall Father. For first hee would that the in∣heritance, and eldership of his Children, should bee a kingdome: so soveraigne, that for excellencie thereof it meriteth the name of a kingdome, for it is no terrene but a caelestiall kingdome, whose ri∣ches are infinite, and the pleasures thereof so inesti∣mable, that they make blessed their possessors. This kingdome was prepared for them from all e∣ternitie, predestinating them of his mere mercye to raigne with him. And from the foundation of the worlde hee created the Heauen called Empyreall, that it might bee a royall Cittye, and habitation of these blessed kings. And with greate tendernes hee addeth that worde Vobis, for you: as who should saye. This kingdome was not prepared principally for the Angells, and for want of them for you, en∣tring in place of those that lost the seates of this kingdome: But it was prepared equally for all the iust, Angells, ad men, and for you, for your soules, and for your bodyes.

Come then to take peaceable possession of this kingdome so noble, and so auncient, out of the which you shall never bee eiected; enter into the ioyes of my Father, which shall never bee taken from you; sit downe to raigne with mee in my throne, as I am seated with my eternall Father in his. O most loving Father, I giue thee thankes for this

so soveraigne kingdome vvhich thou hast prepared for thy elect, to shevve in them the infinite Riches of thy Grace, and Charitye. Graunt mee, o Lord, that I may in such manner prepare my soule, that thou maist raig∣ne therein by thy grace, and aftervvardes carry it to possesse this eternall kingdome of thy Glorye. Amen.

Esurivi enim, & dedistis mihi manducare &c.

THen declareth the iudge the reason of his senten∣ce, and the merites for which hee ge••eth them his kingdome, saying: I vvas an hungred, and you gaue mee to eate: I vvas a thirst, and you gaue mee to drinke: I vvas a straunger, and you tooke mee in; na∣ked, and you couered mee: sicke, and you visited mee; I vvas in Prison, and you came to mee to set mee at libertye. And the iust admiring that for so little workes hee should giue them a kingdome so greate; and that hee should so much esteeme these workes of mercye, as if they had beene donne to his owne Person, shall aske him, not so much with wordes, as with affections, and inward feelings of greate admiration; saying, Lord, when did wee see thee hungrye and Thirstye, and gaue thee to eate, and to drinke? Or when did wee see the a straunger, naked, sicke, or in prison, and vsed towarde thee such mercye? Then our Lord will aunswer them; Amen, I say vnto you, as long as you did it to one of these my leasle Bretheren, you did it to mee; for I was in them; and though but little ones. I yet esteeme my selfe to holde them for my Bretheren. O happy poore, that are accounted as his Bretheren, by the Iud∣ge that shall Iudge them, and by the eternall king that shall revvarde them, vvho likevvise revvar∣deth others, for doing them good. O happy vvorkes of

Mercye vvhose principall obiect 〈◊〉〈◊〉 Christe, and vvhose Revvarde is his kingdome. O blessed are the merci∣full, seeing in this daye they shall obtaine so greate mercye!

Lastly, I wil ponder, that albeeit Christe our Lord in the Gospell, alledgeth onely for the reason of his sentence the workes of mercye to wardes our Neighbours, yet hee will also declare the other good workes of obedience, and mortification ne∣cessarye to enter into Heauen. And as the voice of God is of infinite Vertue, hee will to every one mentally declare, (in such sorte, that all may vnder∣stand,) the speciall workes for the which hee gi∣veth him his kingdome. To the Martyr, hee will saye, Come thou blessed of my Father, to possesse the kingdome prepared for thee, because thou shedst thy blood formee. And to the Virgin, hee will say, Come thou blessed of my Father, for the Virginitie which thou preservedst with puritie of Bodye, and soule. And to the Religious man: Come thou blessed of my Father, for thou lestst all things to followe mee. And in this manner I may runne thorough all the other Estates of the iust O what Content will all receiue with the sweete voice of this comfortable sentence, with the which God will giue to their eares compleate Ioy, and alacri¦tie, and the Bones that were humbled shall reioice! Happy the sheepe that in this life heare the voice of their shephearde, and followe his steppes, for on this day being placed on his right hande, they shall heare the voice that calleth them to the eternall pa∣stures. O soveraigne shepheard, ayde mee vvith thy abundaunt grace, that I may bee vvorthy to heare so favourable a sentence. Amen.

The second Pointe.

SEcondly, I am to consider, that towardes the wic∣ked the Iudge wil turne his Angrye Countenan∣ce, and with a dreadefull voice wil say vnto them: Departe from mee, you cursed, into fier everlasting, vvhich is prepared for the deuil, and his Angells, for I vvas an hūgred and you gaue mee not to eate etc. This sentence like the former wee may ponder by the wordes, for that heerein are declared all the kindes of Paines that are in Hell, of the which wee shall heereafter make a large consideration.

Discedite a me.

1. THe first worde is, Departe from mee: In the which hee condemneth them to that eternall paine, which they call of losse or dānation, which is a perpetuall Banishment from Heauen, and a de∣priving them of the sight of God for ever. And the more to wound them, shewing himselfe so glo∣rious vnto them, hee sayeth. Departe from mee that am your God, your first beginning and last ende. Departe from mee that am your Redeemer: from ••nee that made myselfe man for your sakes, and receiued these woundes for your remedye: from mee that invited you with pardon, and you would not ac∣cept it. Therefore departe for ever from my freind∣ship, from my protection, from my kingdome, from my Paradise, from my cleare sight, and from the copious River of my Delightes. And for that who∣soever is separated from Christ, is also separated from those that goe with Christe, in saying to them, Departe from mee, hee saithe likewise: Depar∣te from the Hierarchies, and Quires of my Angells: Departe from my Apostles, Martyrs, Cōfessors, and Virgins: and Departe from the sweete companye of my holy mother, who would also haut beene

yours, but you would not haue her. I did sufficient to attract you to my seruice, and to my house, but you thorough your perverse wil seperated yourselues, and made yourselues straungers. Therefore in punishment heereof, I by my iust wil doe banishe, and separate you from mee, and all mine, without hope ever to haue any parte in mee or any thing that is mine. O my saviour, let not such a Punishement fall vpon mee, to separate mee from thee for ever. Chastize mee vvith vvhat punishement thou vvilt so that vnited vvith thee in loue, I may all∣vvaies beé neere thee. Amen.

Maledicti.

THe second worde is, you cursed, [ 1] with the which beeing very effectuall, hee powreth vpon thē all the eternall Maledictiōs, and misfortunes, that for their sinnes they haue deserved. Cursed shall their soule bee, and cursed their Bodye: Cursed their Powers, and cursed their senses. There shall lighte vpon them the Malediction of Hunger, and Thirst, of sickenesse, and Dolour, of infamye, and Dis∣honour. Cursed in the Cittye where they shall liue; in the house where they shall dwell: [ 2] In the Compagnye that they shall keepe; and in all things that shall happen vnto them. And hee cal∣leth them not Cursed of his Father, as hee called the Righteous, blessed of his Father: that they may vnderstand, that Benediction originally springeth from God our Father, whoe for his parte would that they also should haue been blessed: but Male∣diction originally springeth from themselues, and their sinnes, according to that of David, Hee loved cursing, and it shall come to him: and hee vvould not blessing, and it shall be far from him: And he put on cursing as a garment and it entred as vvater into his invvard partes and as oyle in his bones. O how ra∣ging

and mad will the wretches bee, to heare this horrid worde of their eternall malediction! O what a raving envye shall pierce their intrai∣les, seeing that God blesleth the Righteous, without leaving so much as one onely benediction for them. If sau seeing his younger Brother Iacob to haue gotte the blessing, Irr••gi••t clamers magno, Roared out with a greate cry, and with remedilesse Teares saide to his Father, hast thou not reserued me also a biessing? VVhen these Re∣probates figured by Esau, shall see that the E∣lect figured by Iacob, haue negotiated the bene∣diction of the heauenly Father, and that not one onely blessing remaineth for them; how low∣de will they crye, and roare? VVith what rage will they confirme their owne Malediction? cur∣fing the day wherein they were borne, and the milke which they sucked desiring rather ne∣ver to haue beene bo••ne, then to heare such an affrighting Malediction? O most svvete IESVS, vvho ascending the Crosse tookest vpon thee the cur∣se of the Lavve, to deliuer vs from the curse of sinne, and eternall Paine, favour mee vvith thy mercye, that vpon mee may not fall so terrible mi∣serye. Amen.

In ignem aeternum.

THe third worde is, Into fier everlasting; In thee which hee condemneth them to the paine which they call of Sense, which is fier everlasting, as if hee should saye, I separate you not from mee, that you should retourne to that scope, and Liber∣tye of life that you were wont to haue; nor that you should liue vpon the face of the Earthe at your pleasure: but that you should descende to the ob∣scure

Prison of Hell, and burne in the terrible fiers that are therein: and this not for the space of ten yeares, nor ten thousand, but for all that time that the fier which is eternall shall last, and shall doe his office to torment you thoroughout all eterni∣tie. O what affliction shall that dreadefull worde cause in those wretched sinners, seeing themselues againe condemned to retourne to the Prison, and fier from whence their soule had come vp, that the bodye also might burne in those flames wherein the soule burned.

Qui paratus est.

THe Iudge addeth that this fier vvas alreadye pre∣pared, to reduce to their Memorie that the divine iustice, as it prepared a kingdome to rewarde the Righteous, so also it prepared a fier to chastize the VVicked, which although it were hidden from the eyes of the bodye, yet it was so revealed, that they might see it with the eyes of faithe, and might en∣deuour to escape it. VVith these eyes am I to pene∣trate the Earthe, and to see the terrible fier, that at this daye is in the Center thereof, prepared for the chastizement of my sinnes, if I doe not Penance for them, remembring that of the Prophet Isaias, Praeparata est ab heri Tophet &c. The eternall king, from yesterday, that is, very long since, and from the beginning of the worlde, prepared a horrid, profounde, and spacious place, full of fier, and of much wood, and the breathe of our Lord, like a river of Brimstone is kindling it. Hee cal∣leth it Tophet, as our Saviour Christ calleth it G••henna, which was a place of terrible fiers, where the children were burnt that were sa∣crificed to the I doll Moloch, to aduertise vs that

by the Furnaces, Aetnas, and horrible places of fire, of smoke and, Brimstone, that wee see vpon the earthe, wee may as it were trace out the Terri∣blenesse of that fier, that God hath prepared vnder it, for such as sacrifize their soules to the Divell. O eternall king vvhich preparedst Heauen, and Hell, to cherishe in the one the righteous vvith the gētle Brea∣the of thy Charitie, and to torment the VVicked in the other vvith the burning blast of thy indignation: visi∣te mee vvith the breathe of thy divine inspiration, that I may allvvaies bee mindefull of these tvvoe places, preparing my selfe by thy grace vvith such a manner of life, that I may attaine to the one, and bee for ever free from the other. Amen.

Diabolo, & Angelis eius.

HEe saithe likewise vnto them, that this fier is prepared for the Diuel, and his Angells, that they may vnderstand, that they are condemned to the perpetuall compagnye of the Divells, matching them with them, that whome they imitated in sin∣ne, they might imitate in paine: and seeing they made themselues of the faction of Lucifer, and of his evill Angells, they should haue their Punish∣ment with them, and by their meanes: they being their executioners, that were their seducers. But hee saieth not to them, Goe to the fier prepared for you, as hee saieth to the righteous, Come to the king∣dome that I haut prepared for you: to vpbraide them with the greate mercye that hee would haue donne them, for hee intended not to make Hell to punishe men, if they thenselues had not thorough sinne made themselues worthy of Punishment: and had they not beene like the Divells impenitent, they should not haue beene cast into the eternall fier prepared for them. O God of Vengeance, and vvith

all, Father of Mercye, seeing thou rather desirest to pardon sinners vvith mercye, then to chastize them vvith Vengeance, giue mee time of true Penitence, that I bee not chastized vvith the impenitent Divells. Amen.

Esuriui enim, & non dedistis mihi manducare.

THen declareth the Iudge the iust reason of his sē∣tence, saying: for I vvas hungrye, [ 1] and you gaue mee not to eate, nor exercized to wardes mee the o∣ther workes of mercye. And the Danmed desiring to excuse themselues not to haue failed with Chri∣ste in such workes, hee wil say vnto them, VVhat you did not to one of these litle ones, you did not to mee, for I was in them, and therefore what you did not to them, you did not to mee. For hee that loveth not his neighbout, whome hee seeth visibly with his eyes, how can hee loue God that is inuisible? and hee that forgetteth the Image of God whome hee hath present, how will hee remembre God himselfe, whome hee esteemeth as absent? I vvill al∣so ponder that Christe our lord in the reason of the sentence all edgeth those sinnes that seeme the lesser, to giue vs to vnderstand with how much more ri∣gour hec will chastize the greater sinnes, of which hee will also make mention: And especially hee will declare to every one (that all shall vnderstand it) the cause wherefore hee. condemneth him, say∣ing to the Luxurious: Departe from mee yee cur∣sed to the fier everlasting for the luxuries, and Car∣nallities wherein you lived. And to the Perjured. and Blasphemours: Departe from mee, be cause you prophaned my holy name, I having had so greate care of honoring yours. etc.

Thirdly, I will ponder, that the wicked in the

Day of Iudgement will alledge for their discharge some glorious workes that they did, saying to Chri∣ste. Lord, Lord, did not vvee prophecye in thy name? and in thy name cast out Divells? and in thy name vvrought many miracles? then why doest thou separate vs from thee? But our Lord will aunswere them, I never knewe you, Departe from mee you wor∣kers of iniquitye; which is to saye, This Fai∣the, and these graces that you had I knowe, for I gaue you them: but you abused them, mingling them with haynous sinnes: and it had bene reaseon that you prophecying to o∣thers, should haue prophecyed to yourselues: and casting out Divells out of other mens bodyes, should haue cast them out of your owne sou∣les: and dooing miraculous workes, should also haue donne vertuons workes: which seeing you did not doe, I neither knowe you, nor approoue you: and though you call mee your lord, I will not admitte you as my seruantes, because you were not obedient vnto mee. From whence I will collect, that if at that time no account shall bee made of Prophecie, and the Grace to doe miracles without Vertues: lesse account shall bee made of No∣bilitie, Riches, Dignities, sciences, and other much lesser things, which yet are much esteemed of men. For to all in generall hee will say, I kno∣we you not, Departe from mee you workers of iniquitie.

The Damned hearing the Thunder of this dreadefull sentence, a mortall raving sadnesse shall fall vpon them. For if the signes of Iudge∣ment, (which like Lightenings are precedent to this Thunder) shall wither their bones with feare, what a Terrour shall the Thunder it selfe cause? what affliction the Flashe? and what Tor∣ment the fier? O soveraigne Iudge, sende the Ligh∣tenings

of thy divine inspirations vpon the Earthe of my soule, that contemplating vvhat is to passe in Iudgement, I may tremble, and quake, and so al∣ter my life, that thou maiest alter the sentence. Chaunge my Hearte vvith thy right hande, that in that daye I may not bee placed on thy left han∣de. Et cum veneris iudicare, noli me condem∣nare, And vvhen thou commest to Iudgement doe not condemne mee. Let thy mercye novv pardon mee, that then thy Iustice may not condomne mee. Amen.

The third Pointe.

THirdly, I am to consider the execution of these sentences, of the which our saviour Christe sai∣eth: Et ibunt he in supplicium aeternum, iusti autem in vitam aeternam, And these shall goe into punis∣hement everlasting, but the iust into life everla∣sting.

First I will consider the execution of the senten∣ce giuen against the wicked, for in the instant that it shall bee giuen, without any delaye, in viewe of the Righteous the earthe shall open vnder their feete, and the Divelle laying holde on them, they shall all togither descende vnto Hell; and the earthe shall presently close vp againe, they remaining for ever buried in that abysme of Fier. Then shall bee fullfilled that Malediction written in the Psalme, let Deathe come vpon them, and let them goe dovvne quicke into Hell, And that which Saint Iohn spea∣keth of in his Apocalips, That the Divell, and Deathe, and Hell, and all those that were not written in the booke of life, were cast into the Lake of fier, and brimstone, where with Antichri∣ste, and the false Prophet they shall bee tormented

Day, and might for ever, and ever. And this is the second Deathe bitter and eternall, which compre∣hendeth the soules, and Bodyes, that died the first Deathe of sinne, and the corporall Deathe that en∣sued therevpon. O what a furious Raving shall possesse the Damned, seeing themselues not able to resist, nor to impeache the execution of this senten∣ce? O what a bitter Envye shall penetrate their en∣trailes, to beeholde the glory of the righteous from whome they are divided! O what a desperate sad∣nesse shall they receiue by this second Deathe, and in their first entrance into that stinking infernall poole! O what raging Agonyes, beholding them∣selues covered with mountaines of Earthe, bolted vp with eternall boltes, and bounde handes, and feete with Chaines of perpetuall Damnation! Then shall they see by experience how evill, and bitter it was to haue divided themselues from theire God, and to haue abandoned his holy feare. Feare, o my soule, the terriblenesse of this second Deathe, that thou maist avoide the iniquitie of the first Deathe. Enter vvith thy spirit into these Openings of the Earthe, and hide thy selfe therein, beholding quietly vvhat passeth there, that thou mayest feare the vvrathe of the Almighty, and escape his furye.

I vvill likewise ponder how Ioyfull the righte∣ous shall bee (as David saieth) to beholde the ven∣geance that Gods iustice taketh on wicked. for al∣though among the Damned bee hee that was his Father or mother, Brother, or Frende, they shall re∣ceiue no paine but rather Ioye, to see the greate reason that God hath for vvhat hee doeth: so that they shall sing the song that Moyses sung, when the Egyptians were drowned in the sea: or the song of the Lambe which Saint Iohn maketh mention of, saying, Greate and mer vailous are thy vvorkes lord God omnipotent: iust, and true are thy vvaies king of

the vvorldes. VVho shall not feare thee, o Lord, and magnifye thy name, because thou onely art holy, and thy Iudgements are manifest to all. [ 3] From hence I will mount vp to ponder the execution of the sentence of the Righteous, beholding how all the blessed are carried aboue the ayre, following their Cap∣taine Iesus, singing a thousand songs of Ioye, and glorifying God, for having deliuered them from such, and so greate Perille, with those wordes of the Psalmist: Blessed bee our Lorde that hath not giuen vs a pray to theire teethe, our soule as a sparrovve is de∣liuered from the snare of the foulers. The snare is bro∣ken, and vvee are delivered, our helpe is in the name of our Lorde vvhich made Heauen, and Earthe. And in this manner they shal penetrate the whole Hea∣uens, vntill they arriue at the Empyreall Heauen, where Christe our Lorde shall place them in those Thrones of glorye, which they are to possesse raig∣ning with him thoroughout all eternitie, with greate peace, and tranquillitie. O happy labours of a vertuous life, which are so well rewarded in life everlasting. Cheere vp thyselfe, o my soule, with the hope of these rewardes, and embrace with greate feruencye these Labours.

The conclusion of what hath beene saide.

THere remaineth for conclusion of what hath for∣merly beene spoken, that I consider myselfe in this worlde, as in a middle place betweene Heauen, and Hell, and that I am here (as Saint Bernard say∣eth) like as Novices are in a house of Probatiō, God proving mee with the preceptes hee imposeth vpon mee, and with the afflictions that hee sendeth mee, but yet assisting mee with his Grace, to issue out of

them wellapproued. If I prooue ill, following the diuells partye, by the irreuocable sentence of God, I shall bee caste out of the worlde into Hell: But if I prooue well, fullfilling the will of God, by his sentence I shall be exalted from the worlde vnto Heauen. VVhereupon it behooueth me to consider very well how I liue, that I may issue out of his worlde well approoued. O eternall Cod that madest this Earthe like a House of probation, to exercise men vvhome thou hast ordained for heauen; prooue mee, and exercize mee, preuenting mee ••vith thy Mercye, that I may obey thee insuchsorte, that at the daye of indgement thou maiest approoue mee, and ad∣mitte mee into thy kingdome. Amen.

The sixtenth Meditation, of Hell, as concerning the eternitye of the paines, and the terrible∣nesse of the place: and of the inhabitan∣ies thereof, and the tourmentours.

The first Pointe.

FIrst, we must consider what Hell is, in such manner as by Faithe wee are instructed, that knowing the definition thereof, wee may tremble to heare the name. Hell, is a perpetuall prison, full of fier, and of innumerable, and very terrible, torments, to chastize perpetually such as dy in mor∣tall sinne. Or otherwise, Hell is an eternall estate, wherein sinners for the punishement of their sinnes, want all that Good which they may desire for the∣ir content, & endure all kindes of euills which they may feare for their torment. So that in Hell is ioy∣ned togither the priuation of all that good which men enioy in this life, and angells in the other: and

the presence of all those euills which afflict men in this life, and the diuells in the other.

This I may ponder, discoursing thouroughout all euills, and miseries that I fuffer, or see others suf∣fer, augmenting them, and eternizing them with my consideration; for all that in this life is suffred, is litle, & lasteth but a litle time, because it hath an end: but that which is suffred in Hell is exceeding much, and shall continue an infinite continuance, which hath competencye with that of God, for it thall continue as long as God shall continue. If I heere suffer Hunger, and thirst, I must vnderstand, that in Hell I shall haue another kinde of Hunger, and thirst incomparably greater, and besides that e∣uerlasting. If I here suffer any dolour, or dishonour, or pouertye, or heauinesse, or want of friendes, &c. All this I shall suffer in Hell with such excesse, that that which is here, is at it were painted, or but like a blaste: but that there shall all of it bee most terrible and shall neuer haue an ende; for after it hath con∣tinued fifty thousand yeares, there remaine other fiftye thousande millions to passe, and these beeing passed there remaine others, and then others with∣out number, or end. For Cain hauing beene in Hell more then fiue thousand yeares, is as if hee began but to daye. And it is some two thousand yeares now, that the couetous Diues burneth in hell, and asketh but one droppe of water, and hee shall for euer burne, and for euer desire it. Then vvhat fol∣lye is it, o my soule, for not suffring in this life so small, and so ••hort afflictions, to put thy selfe, in daunger to fuffer euills so greate, and so euer∣lasting? Hovv is it, that thou vvilt not beare pati∣ently that litle, and briefe that thou sufferest, seeing thou deseruest to suffer so greate, and se euerlasting for thy sinnes; O eternall God, illustrate mee vvith thy soueraigne leght

that by the evills present, I may knovve the terrible∣nesse of those that are eternall, and may liue in such manner, that I may meritte to bee free from them. Amen.

The Second Pointe.

SEcondly, I am to consider the causes, and Cir∣cunstances of this eternitie, pondering how that all that is in Hell is eternall. First, the Damned is eternall, not onely as concerning his soule, but al∣so his Bodye: for hee shall bee Immortall, neither can hee kill himselfe, nor can any other kill him, neither will God annihilate him. And though hee himselfe should desire Death, it will flye from him, and God will not accomplish this his Desire: rather his raving to dissolue himselfe will ter∣riblie torment him, seeing hee cannot obtaine what hee desireth.

Secondly, the place of the Prison is eternall, and cannot bee ruinated: For the Earthe (in the middest whereof Hell is) shall continue for ever: The fier likewise shallbee eternall; for the eternall breathe of God (as the Prophet Isayes saith) shall serue for Brimstone to preserue it, and so, that it shall haue neede of no other fewell. Or if brimstone serue for fewell, it shall like∣wise bee eternall, for the same breathe of God shall preserue it. And Fier, which hath the Vertue to burne, and to consume, hath there by Gods Omnipotencie, its Vertue divided, for there it burneth, and consumeth not: And so that which forever burneth, forever continueth.

Thirdly, the VVorme that there biteth shall bee eternall, and none, (as Christ our Saviour saide,) shall bee able to kill it. For the Corrup∣tion, whereof it is ingendred, which is Sinne, never endeth; and the liuely apprehension

thereof, and of the Paine never ceaseth: and so that cruell gnawing which it maketh in the Con∣science, shall never haue an ende. Fourthly, the Decree of God is eternall, and immutable; for he is resolved never to revoke the diffinitiue sentence that hee hath giuen, nor to deliuer out of Hell him, that once entreth therein: Quia in inferno nulla est redemptio. For in Hell there is no Redemption of Captiues, nor ransoming of Prisoners, nor any price for them, for as much as the blood of Christe passeth not thither. And if when it was freshe, and was shed vpon mount Caluarye; it drewe out of Hell none of the Damned, neither shall it now deliuee any.

Finally, all the Paines shall bee eternall, be∣cause the sinnes shall likewise bee so. For as much as in Hell there is no pardon of sinnes, no true Penance, nor satisfaction that may bee accepted, neither is the blood of Iesus Christ applyed vnto them. From whence it proceedeth, that whosoever will dye without doing penance for his sinnes, hee virtually willeth to remaine in them for ever, and that his sinnes should bee e∣ternall, and therefore hee meriteth that Gods Iustice should chastize him whith paines ever∣lasting. And heerevpon it is, that allbeeit a sin∣ner dye with true Faithe, and Hope, yet en∣tring into Hell, hee is deprived of them, not onely for beeing (as is aforesaide) vnworthy of them, but also for that now there remaineth with him, no obiect of Hope, neither to obtei∣ne pardon of sinnes, nor to bee heard in his petitions, nor to issue out of myserie, nor ever to attaine to any blessednesse. Then hovv is it, o my soule, that thovv fearest not this beeing eter∣nall, obliged to eternall miseries? Hovv is it, that thou art not affrighted vvith this fiere, this breather,

this vvorme? and this decree of God immutable, and sempiternall? Consider, that yet God vvill alter the sentence, if thou vvith penance alterest thy life. At∣tende not till thy sinne bee eternall, for then so like∣vvise shallbee thy punishement.

The third Pointe.

THirdly, I am to consider the continuation, and inuariablenesse of the paines, which goeth togither with eternitie. Pondering that the painer shall in such sorte for euer endure, that they shallbee perpetuall without interruption, and in∣uariable without diminution. So that allbeeit they should continue millions of yeares, yet shall there not bee one onely day of vacation; neither shall the paine cease so much as for an hower, or a moment; neither shall the substantiall paine bee di∣minished, nor haue any refreshing, as is apparent in the riche couetous man, to whome Abraham denied so small a refreshing, as to haue his ton∣gue touched with the tippe of a finger dipped in water. Rather newe accidentall torments shall bee augmented vpon them, by the newe entran∣ce of other damned: and that change which heere vseth to bee a refreshing, (if in hell bee any change) shallbee there as a newe tor∣ment. For if the luxurious (as it is saide in Iob) passe from the ardours of the fier to the waters of snowe, it shall bee, that the heate may more torment them, thorough the warre that it hath with the colde: and the colde may cau∣se the greater trembling, and gnashing of teethe combating with the heate. Finally allthough these torments be so lasting, and continuall, yet custome in suffring gaineth nothing to bee any cause of their ease; rather euery day they are as it were renewed, and waxe greene with

newe impatience. For as the pride of these wretches which abhorre God (saieth the Pro∣phet Dauid) allwayes encreaseth; so likewise en∣creaseth their wrathe, and enuye, their impa∣tience, furye, and rage. Then what sayest thou o my soule, and what doest thou; if thou hast a liuely faithe of such torments, how is it that thy spirit failes not to consider such terriblenesse; such perpetuitye? such continuation? such im∣mutabilitye, and eternitie? If lying in a soft bed, thou feelest it equall with death to passe a long night in watching, and paine, expecting with griefe the refreshing of the day breake; how much more shallt thou feele it, to bee in an obscure prison, in a bed of fier, in perpetuall watching, and in terrible paine, in a night so long, and tedious, that expecteth no refreshing of day breake, because it is eternall? O Iusti∣ce of the allmighty, vvho trembleth not in thy pre∣sence. Deliuer mee, o lord, from thy ovrathe, and chastize mee not in thy furye: but proiect mee vvith thy mercye, that I fall not into so dreade∣full, and eternall a miserie. Amen.

The fourth Pointe.

FOurthly, descending to the particular I am to consider the dreadefullnesse of that Place which wee call Hell.

1. For first, it is a place vnder the earthe, obs∣cure, and full of darkenesse, thicker then that of Egipt, where neuer entreth the light of sun, moone, nor starres. And the fier, allbeeit it burneth, it giueth no light, but smoketh and blindeth the sight: for our Lord for the wicked diuideth the flame of the fier, taking from it the good that it hath, and leauing it the euill.

2. Item, Hell is a most straite Place devoide of those flowery meadowes; and spacious Foresss of the Earthe. For allbeeit that Hell, (as Isaias saithe) is verie deepe, large, and wide, and hath his creekes farre stretdched out: yet so manie are the men that shall discende there in∣to, that hardely there shall bee for euery one the place of a very narrowe graue, and they shall bee crowded togither like brickes in a fiery for∣nace, that they shall not bee able to wrinche.

3. Besides this, it is a most distemperate place with excessiue heates, hauing not so much as a chinke, where any winde may enter to refreshe it. And for this cause S. Iohn in his Apocalyps calleth it allwaies, a Lake of fier, and brimstone: For as Fishes are in a Lake of VVater ouerwhelmed, and as it were prisoners, without beeing able to get out: so shall the Damned bee in that burning lake of terrible fier, mingled with Brim∣stone melted, of a most abhominable smell.

4. And from hence also it is that Hell is a most stinking Place: For the bodies of the Damned shall reake forth an insupportable sweat, with an abho∣minable stinch. And finally, it shall bee fastned on al sides with eternall boltes, that they shall neuer bee able to get out, neither by Force, nor by subtletye. And if by the Dispensation of God, any com∣meth out, hee carrieth with him his Torment, and returneth presently from whence hee issued, but that dispensation shall neuer bee giuen after the day of Iudgement. O how soft, and sweete would any Dongeon appeare vnto thee if thou didst well ponder the terriblenesse of Hell? O good Iesus, ayde mee to bevvaile bitterly my sinnes, that I may not goe to this Tenebrous land couered vvith the shadovve of Deathe, the lande of those that are in Despaire.

The fifth Pointe.

FIfthly, I am to consider the misery, wretchednesse, and discorde of the Inhabitantes of this place which are Captiues in this prison. Pondering how they want all the good respectes that are of Boun∣tye, discretion, Nobillitie, Parentage, Frendship, and loyalltie, and are clothed with all the contra∣ry respectes, with straunge abhomination. For in Hell are all sortes of Persons: some were Angells of seuerall Hierarchies, and Quiers, beautifull, Potent, and verie resplendent. Others were Emperours, kings, and Princes with diuerse estates, and Titles of nobillitye. Others were sage Philosophers, elo∣quent, and learned in diuerse sciences. Others courteours, discreete, affable, liberall, gratefull, and well conditioned. Others Parents, kinsmen and Allyes; Fathers, and sonnes: Brothers, or Cosin germanes. Others very greate freindes and ac∣quaintance, Companions, and Neighbours. But in entring into Hell, they loose all these respectes, without hauing (as Iob saieth) any order or Con∣corde, but confusion, and horrour. All make them∣selues mortall enemyes, one to another: filling them∣selues with wrathe, rancour, enuye, impatience, and rage one against another, that one can not en∣dure to see the other, nor to giue him a good worde. The father abhorreth the sonne, and the sonne the Father; the Lord his vassall, and the vassall his Lord: one cursing another, and biting themselues with rage. And specially those which in this life loued with a disordinate loue, and were Companions in sinnes, shall much more abhorre one another, and their paines shall bee augmented with the rage to see themselues togither For as burning coales when they are togither, the one kindleth the other: so these infernall Coales, kindled with the fier of their

wrathes, shall adde heate to the ardent heate of their companions.

Adde to this, the most painefull imagination, that perforce, & in despight of them, they shall bee eternally togither, not being able to flye or diuide themselues one from another. For flying from one whome thy much abhorre, they light vpon ano∣there that is worse: and so shall they haue a per∣petuall, and cruell warre, hauing no bodye to pa∣cifye, nor to comforte them: for from the earthe none will goe, though hee could; nor none shall come from heauen though hee would: For none that is good will daigne to entre into so infamous a place. Insomuch that Christe our lorde when hee descended into Hell, entred not into this place, nor gaue them any comfort. VVhat, will Princes then thinke, to see themselues consorted with Plebeyans, and entreated by them with such insolencie, and hatred? what a torment will it bee to liue perforce with my enemyes that ac∣tually abhorre mee, and curse mee, without be∣eing able either to stoppe their mouthes, or my∣ne owne eares? what a paine will it bee neuer to see person that wisheth mee well, nor is com∣passionate of my miseries, but that rather encre∣aseth them? O my soule, grounde all thy friendshipt vpon true charitie. For this onely is eternall, and perisheth not, and vvithout it all the rest shall perish. Haue peace, as much vs in thee lyeth, vvith all men, that thou maiest not enter into the compa∣nye of so man vvicked.

The sixte Pointe.

SIxtly I am to consider the terriblenesse of those hellish tormentours, and executioners. First generally in hell, euery one of the damned is a

Tormenter of all, and all are tormenters of one, saying, and doing things, (as is abouesaide) to torment them. Moreouer, the diuells, are ter∣rible tormenters of men, reuenging themselues vpon them, for the rage they haue against God, and against IESVS Christ: And therefore they tor∣ment them with affrighting visions, with hor∣rible imaginations, and with all other meanes that their fierce Cruelty can invent. Besides all this, the third and the most cruell tormenter, is the worme of conscience which biteth, and shall eternally bite with terrible crueltye. For the damned wretche, remembring the sinnes hee hath committed, and the inspirations hee had to get out of them, and to haue freed himselfe of those torments, and yet that thorough the sinne of his owne peruers freewill, hee entred into them, himselfe will bee his owne torturer, and will bite himselfe, and would rent himselfe in peices with incredible bitternesse, and rage: heerein fullfilling that punishement, where of S. Augustine speaketeh. Thou dist commaunde it o Lord, and so it commeth to passe, that the disordinatt minde should bee its owne tor∣mente, for his sinnes are his tortures, and his vnbrideled passions his tormentours: so that hee himselfe, is most greiuous to him∣selfe. Learne then, o my soule, to hearken to this beating of thy conscience, and make peace vvith thy good Aduersarye, that priketh thee vvhen thou sinnest: for in hell like a madde dogge the vvill barke, and bite, reuenging the iniu∣rye thou didst her, vvhen in this life thou con∣temnedst her.

The fourth tormentour will bee the Inuisible hande of God, which dischargeth it selfe vpon the dāned,

sing his omnipotentcie against them: who know∣ing this, turne their rage against him, breaking out into horrible blasphemyes, and desiring that he-might cease to bee. But all is turned to the incre∣ase of their doulour, and torment. O most heauy hande of the omnipotent, vvho can abide thee? O vvhat a dreadfull thing is it to fall into the handes of the liuing God beeing offended! sunder, o Lord, very farre from mee this thy hande of Chastizement, and touche mee vvith that of thy mercie, that beeing freed from these feares, I may euer enioye thee vvorld vvithout ende Amen.

The seuenteenth Meditation of the paines of the Senses and interiour faculties: and of the paine of losse or Damnation, which is suffered in hell.

AS the sinner embraceth two greate euills which are, to seperate himselfe from God the Fountaine of liuing water; and to turne vnto the creatures, to enioye their perishing delightes: so in Hell he is punished with two sortes of paines: one which they call of Losse or Damnation, for the first euill: and another which they call of Sense for the second: and with this wee will begin, because to haue sense is most easye.

The first Point.

1. FIrst, I am to consider the paine which the Dam∣ned doe suffer, when they haue a bodie. For ac∣cording to the lawes of Gods iustice, Per quae quis peccat, per haec & torquetur. By vvhat things a man sinneth, by the same also he is tormented. And seeing sinne entreth by the senses; in them must bee thee punishement thereof. This may bee pondered running thorough all the fiue. The Sight shall bee

tormented by beholding their Enemies neere them, and by suffering horrible visions which the diuells will set before them, taking these dreadefull figures to torment them withall, they not beeing able to shut their eyels from seeing them, in chastizement of the sinnes they committed with this sense. [ 2] The Eare shall allwaies bee hearing blasphemies against God, maledictions, and wordes most iniurious, and other most harshe soundes after the manner of hor∣rible howlings, and roarings, without beeing able to shut vp their Eares, in chastizement of the sinnes which with them they committed. The smell, [ 3] shall bee smelling stinking things like brimstone, but a∣boue all, the abhominable stinke that shall proceede from the Bodyes of the damned, and from his owne. The Taste, in the throte, [ 4] and tongue shall taste things exceeding bitter, yea much more bit∣ter then Gall, or wormewood, with terrible bel∣chings, and vomitings of the stomake: and on the other side it shall suffer the Hunger of a Dog, and a raging thirst, desiring, like the riche couetous man, one litle drope of water, which yet shall not bee graunted him, in chastizement of his sinnes of Glut∣tonie. The Touching, [ 5] thoroughout the whole bo∣dye shall suffre greate torments, from the sole of the foote to the crowne of the Head, so that there∣in shall bee assembled the paines of the Eyes, Eares, and teethe, of the side, of the hearte, and of the goute, and of all other that torment vs in this life. Now if the paine of one only sense cause so greate dolour in this life, how much dolour shall that pai∣ne cause that entreth by troopes into all fiue? O vn∣happy sensuall delightes, whose ende are such ter∣rible bitternesses!

VVith this consideration I am to animate myselfe to bewaile the sinnes, which with these fiue senses I haue committed, sorrowing for the liberty that

I haue giuen them, and resoluing to mortyfie, and restraine them, that deathe, ane hell enter not by them.

The Second Pointe.

SEcondly I am to consider the paine of the fier which is so terrible, that in comparison there∣of, this heere is no more, then as if it were but painted: for it is an instrument of gods Iustice, and omnipotencie to chastize, and tormente, not onely bodyes, but soules alone, and pure spirits. The properties of this fier are: [ 1] First, that it im∣bowelleth it selfe with the damned with such a connexion, that wheresoeuer the diuell goeth, hee is tormented with this fier, and wee may say, that hee carrieth the fier of hell with him, because hee carrieth the torment that hee receiueth thereby Secondly, [ 2] though this fier bee one, and the same, yet it tormenteth not all the damned alike; for the gre∣ater sinners it tormenteth much more, and the les∣ser lesse. Yea, and hee himselfe that is damned, it shall torment more in one parte of his bodye, then in the other, when that parte was a speciall instru∣ment of his sinne. Some it will torment more in the Tongue, because they where murmurers, and per∣iured. Others in the throate, because they where Gluttons, and drunkardes. And all this is wrought by the omnipotencie, and iustice of god, which taketh it for the instrument thereof. [ 3] The thyrd is, that it wanteth that which vseth to refreshe, and retaineth that which is pure tormēt. For (as alreadye hath beene touched it burneth, and giueth no light; it burneth and consumeth not: it burneth perpetu∣ally, and neuer diminisheth; For it is preserued by God. And allbeeit the miserable damned (accor∣ding to the sayng of the Prophet) are like vnto

strawe, this fier layng sodainelye holde vpon them without any resistance: yet this strawe neuer cea∣seth to burne; and the flame that proceedeth from it, casteth out such a smoke, that it blindeth, but choketh not: it tormenteth, but killeth not. Then what will it bee to see one of the damned drencht. add ouer whelmed in a pit of fier, and in an immen∣sitye of flames, with pittifull gronings, and exclama∣tions, without finding any refreshing, or hope of ease? O what a terrible euill is sinne, seeing that God beeing infinitely mercifull, beholding one that is his owne Creature, redeemed with the blood of the Lambe, to suffer such horrible Torments, yet hath no compassion of him, nor pulleth him out of that fier: nay rather from heauen hee standes looking on him, and reioicing that hee suffereth according to the statute of his Iustice. O my soule, heare vvhat this our Lord saith: VVhich of you can dvvell vvith deuovvring fier? O vvho shall bee able to dvvell in the∣se perpetuall ardours? If thou darest not touche the light fier of this life, vvhy doest thou not tremble at the terrible fier of the other? Contemplate this fier vvith attention, that the feare thereof may consume the fier of thy insatiabel desires, if thourough thy vvant of fer∣uent Zeale, the fier of gods loue bee not sufficient to con∣sume them.

The third Pointe.

THirdly, discoursing of all the interiour faculties of the soule, I am to consider the paines which they suffer.

First, the Imaginatiue shallbee tormented with horride Imaginations, more terrible then those which the most melancoly suffer in dreames, or then

those the Egiptians did suffer, which (saiethe the VViseman) were horrible, and dreadefull, with most monstrous affrighting visages of wilde be∣astes, and dragons, and with roarings, and hissings, that wrought in them greate terrour, and amaze∣ment. [ 2] Herevpon it is, that the Appetites shall bee tormented with the furye of their owne Passions, which shall issue out in troopes, and with greate vehemencye: to witte, Feares, Heauinesses, Irksomnesse, Agonies, Anger; Desperations, Enuyes, and Rages, with such a cruell warre a∣mong themselues, that they shall one rent another in Peeces.

The Intellectuall memorye shall bee tormented with a continuall, [ 3] and fixed recordation of things passed that it possessed; and of the present which it suffereth, and of those which are to come in eterni∣nitie, so that it cannot thinke vpon, nor call to minde any thing that may ease it, nor diuert it selfe not to thinke vpon its miseries. And if it remem∣bre the Pleasures it had in the worlde, it is for its greater torment. In such sorte, that its memorye shall bee like a most tumultuous sea, with innume∣rable waues of imaginations, more bitter then gall, some going, and others comming, leauing him not so much as one moment of rest. The Vnder∣standing shall bee darkened, [ 4] without beeing able to discourse, or vnderstande any thing that may please it: it shall bee full of errours, and illusions, pondering, and exaggerating his Euills, and iudging with pertinacie that God doeth him wrong, complaining against him, as against one Iniust. [ 5] The VVill shall bee obstinate, and obdurate in his sinnes: and in the Hatred of God, of his sainctes, and of men, without beeing able to bee appeased, or chaunged, or to repent what it doth; and desiring to do his owne will, hee shall neuer

bee able to doe it in any thing, that may bee for his comfort: for allready they haue bounde him hande and foote to cast him into that darkenesse, not permitting him libertie to exercise the workes of light or of ioye. VVhervpon a mans owne will not being fullfilled, shall bee the Hell of itselfe, to chastize it for those many times that in this life it was fullfilled contrarie to the will of God.

Finally I will consider that the Hearte of one of the damned, is like a most bitter sea, whereinto enter ten Riuers of most terrible torments. Fiue for the fiue exteriour senses. And other fiue for the fiue interiour faculties; to chastize the sinnes they committed against the ten commaundements of Gods lawe, or against any one of them. For (as the Apostle saithe) whosoeuer breaketh one, shall passe thorough the same kinde of torment, which hee shall, that breaketh all. Then vvhat greater vn∣happinesse can there bee, then that those faculties vvhich God our lord gaue mee to enioy him, and to innoble myselfe, should bee conuerted into my cruell executioners to torment, and confounde mee? Immense God, ayde mee to mortifie, and subdue the faculties vvhich thou hast giuen mee, and let mee bee their tormentour in this life, rather then they should bee mine in the life to come.

The fourth Point.

FOurthly, I am to consider that paine which they call of losse or Damnation which is infi∣te, because it depriueth of an infinite good, which is God. So that these wretches shall for euer bee banished from heauen, and depriued of the blessed∣nesse, and ende for the which they were created; and of the cleare beholding of God, of the loue that maketh blessed, and of that Riuer of delightes which proceedeth from all: all which shall

giue them terrible torment, and heauinesse, especi∣ally those who in this life beleeued therein. For all∣beeit that their vnderstanding bee obscured to knowe other things, it shall not bee so to ponder, and esteeme this; Gods diuine Iustice so ordaining it for their greater torment.

1 The terriblenesse of this paine may bee conside∣red two wayes: the first is, by that which holy men feele here, who haue the light of heauen to knowe the greatenesse of the Glorie, and the high felicity that it is, to see God: who holde it for an ex∣treame paine to want this sight, and tremble onely to thinke on it, as is noted in the third pointe of the sixte Meditation. Thesecond waye is, by that which the damned themselues feele by wanting this high felicitye, not in so much, as it is an honest Good, for they neither loue God, nor any holy thing: But for so much, as they want that which should gi∣ue them high, and eternall rest, and free them from so horrible a torment. This I may come to find out by some likenesse of things of this life: For if men haue so much feeling to bee depriued of an Inhe∣ritance, wherevnto they had some right, how much more shall they feele to bee depriued of the eternall inheritance of heauen, to which they might haue had right, if they had not forfeited it thorough sinne? And if the priuation of finite, and limited goods, and delightes doth so much grieue the hearte, how much more will it bee grieued with the priuation of an infinite Good, wherein are eminently comprehended all the goods, and plea∣sures created? And if among terrible things, deathe is the most terrible, because it diuideth the soule from the bodye, and from this visible worlde: how much more terrible shall eternall deathe bee, whe∣rein the soule is diuided from God, from his king∣dome, and from the inuisible worlde? And as nei∣ther

eye hath seene, nor Eare hath hearde, nor hath it ascended into the hearte of man, vvhat things God hath prepared in Heauen for them that loue him: So likewise it is not possible to imagine the terrible∣nesse of the euills, that are included in wanting for euer these Goods. O infinite god, let all the other paines of sence bee discharged vpon mee, so I may bee vvithout sinne: rather then thou shouldst chastize mee vvith this paine of lesse, depriuing mee thorough my sinne of thy amiable presence.

To this paine is annexed the wanting of the sight, and companye of our Sauiour Christe, of his most blessed mother, of the nine Quires of angells, and of all those that are blessed. The which shall inflict much terrible Torment vpon these wretches when in the daye of iudgement they shall see parte of the glorie of this blessed Companie, and shall bee diuided from them, the memorie whereof shall perpetually remaine in them with a furious Enuye, and rage. Finally by the terrible euills which they suffer, they shall collect what most ex∣cellent Goods they want; because they coniecture that God will bee as liberall in rewarding, as hee is terrible in chastizing: & that, in that most beautiful place of heauen hee hath as many Delectations, as there are torments in that most wretched place of hell: of which greate goods to see themselues de∣priued, will exceedingly augment their euills. VVith these considerations, I will cast deepe roote in the affections of the feare of God, and detestati∣on of my sinnes, accompanying them with a greate confidence in Gods mercye, that hee will deliuer mee from this extreme miserie, & so will I begge it of our Lord, saing vnto him: I confesse, o my god, that I am that miserable sinner, vvho in the lande of the sainctes committed innumerable sinnes; for the vvhich I deserue not to see thy glorie: nor to bee admitted in∣to

the companye of those that enioye it. I am sorrye for those sinnes by vvhich I haue merited so greate punish∣ment. Pardon them, o Lord, thorough thy mercye, that the vvorke of thy Handes, bee not destroyed, nor vvant that ende for vvhich it vvas created. Let not mee helpe to people Hell, nor to bee fevvell for that neuer ending fier: suffer mee not to fall into an estate, vvherein I thould curse, and abhorre thee: For in hell vvho shall praise thee? No, no o Lorde it must not bee so, for I must for euer loue, and blesse thee, and after this life thou must place mee in the other, vvhere I may loue, and praise thee vvorlde vvithout ende. Amen.

Here followe other Meditations, and formes of Praier to obtaine puritye of soule, and perfect Mortification of her vices, and Passions.

TO obtaine perfect Puritie of soule, which is the perpetuall ende of the Purgatiue waye, there are ordained certaine formes of Praier, pres∣cribed in the ninth: §. of the introduction of this booke: of which, the first containeth for matter of Meditation the Seuen capitall, or Principall Vices, commonly called the Seuen deadely sinnes: And the Ten commaundements of the lawe of god: And the Three faculties, and Fiue senses of Man. And it is ve∣ry profitable to knowe more particularly, the mul∣titude, and greatenesse of our sinnes: and to learne how to examine the conscience, as well for sacra∣mentall Confession, as for the quotidian exami∣nation, which is euery night to bee made. And fi∣nally it aydeth much to diue deepe into the know∣ledge of our selues, to discouer the rootes of our sinnes, and to applye vnto them the remedies thereof.

In this first place I will set downe the meditati∣ons

of the Seuen deadely sinnes: For in them as in seuen heades the other sinnes are virtually included, and for this cause our principall battaile muste bee against them; for whosoeuer perfectly vanquisheth them, vanquisheth the Dragon with the seauen heades, which maketh warre vpon the sainctes, and destroyeth the seuen nations of Enemies which hin∣der the entrance into the lande of promise, not ter∣renne, but coelestiall, as Cassianus largely prosecu∣teth it in those bookes which hee wrotte of this matter. From whence it proceedeth that the prin∣cipall ende of these Meditations must not bee onely to knowe the malice, and deformitie of these vices, and to abhorre it; but to lay presently handes to the worke, and to mortifie those disordinate Passions, and Affections, that haue taken deepe roote in our hearte (for as S. Basile saithe) Vices are not vanquis∣hed, nor vertues gained with bare cōsiderations, but with strong exercises of mortification; for the which Meditation, and praier is a helpe, moouing our will to bee willing to bee mortified, and obtaining of our lorde, forces to that ende. And allbeit it is tru∣the, that all mortall sinnes are taken away togither and at an instant by contrition, and confession, whe∣rein one mortall sinne is not pardoned without a∣nother: yet vicious customes that remaine in the soule, & passions of the apetite vpon which they are founded, are to bee mortified by parcells, & by litle, & litle; for the which Moyses said to his People, spea∣king of the seuen nations aboue mētioned. Ipso con∣sumet nationes has in conspectu tuo paulatim, at que per partes, non poteris eas delere pariter: He vvill consume these nations by litle, and litle, and by partes: thou canst not destroye them all togither: The diuine Prouiden∣ce so ordaining it for our exercize, and humilliati∣on; because the warre continuing longer, the victo∣rye shall bee more secure, and more proffitable. For

this cause wee will make a speciall meditation of euery one of these vices, teaching the manner how to make warre vpon them by their contrary actes. To which ende wee shall ponder in euery one three things. First in what manner a man may sinne in euery vice, setting downe not onely greate, but also light sinnes, that those which are desirous of perfection, may knowe more often what things they are to mortifie. The Second shall bee, the losse which followeth such a vice, and the temporall punishements, wherewith God vseth to chastize it, and the eternall which in the other life are espe∣cially correspondent vnto it. The third shallbee the greate fauours, and rewardes which they enioye, that valourously doe mortifie it, and embrace the contrarye vertue, declaring some actes, and excel∣lencies thereof, that feare, and loue may animate vs to mortification.

The Eightenth Meditation of pride and Vaine-glorye.

The first Pointe.

FIrst, I am to consider what Pride is, and in what manner a man may sinne therein, pon∣dering how contrary it is to all reason, how iniu∣rious to God, how pręiudiciall to our Neighbour, and how hurtfull to vertue: for all this is discoue∣red in euery one, as the fathers haue noted it. Pride is a disordinate appetite of excellencie: and it is in two manners. The one is carnall, and worldely, which placeth its excellencye in corporall goods, as wealthe, Parentage, beautye, honnorable of∣fice, &c. The other pride is spiritual, which fatteneth it selfe in the spirituall goods of sciences, and ver∣tues:

And this hath foure actes. The First is, to at∣tribute to himselfe that which is Gods, as if it were his owne, due to his nature, or acquired by his owne Industrie, without acknowledging God for the author thereof. The Second is, that although hee thinketh that it is from God, what hee hath, yet to atribute to his owne merits that, which is of pure grace. The Third is, to thinke of himselfe that hee hath much more good, then in truthe hee hath; as well in vertue, as in learning, and other naturall, or acquired giftes, and to flatter himselfe with them. The fourth is, to thinke, that hee is singu∣lar, and excellent aboue all, in those good paites which hee hath; or to desire-vainely to bee so, that all may yeelde, and subiect themselues vnto him.

From pride spring many other vices with sundry actes of sinnes, the which, like the seuen heades of this infernall dragon, wee may reduce vnto se∣uen: The first is her eldest daughter, Vaine glorio: which is disordinate appetite to bee knowen, estee∣med, and praised of men, whose actesare, to bo∣aste himselfe of what hee hath, as if hee had not receiued it from God: to boaste of what in truthe hee hath not; or of a thing vnworthy of Glorye, for beeing wicked, and most base: to desire vai∣nely to delight men, saying, or doing things that they may praise him: to reioice vainely when hee is praised, delighting to heare his owne praises, though they bee false flatteries. This vaine glorie is most abhominable in matter of vertues; for it is a sweete poison, and a secret theefe that robbeth, and destroyeth them.

The Second vice is Boasting, whose actes are to praise himselfe, telling of those good partes that hee hath not, or superfluously exaggerating, and blasoning those that hee hath: or discouering

without any necessitye those which hee should co∣uer. The Thirde is Ambition, disordinately coue∣ting honours, and dignityes, whose disorder, con∣sisteth in coueting those which hee deserueth not, or in procuring them by euill meanes, or with ouer∣much affection, hauing no other ende but worldly honour. The fourth is Presumption, presuming greate matters of himselfe, more then hee is able to performe, and thorough his vanitie casting him∣selfe inconsiderately into them. The fifth is Hypo∣crisye, faining that vertue, and good Intention that hee hath not, to bee accounted a holy man, and do∣ing good workes to this ende with a dissembled Goodnesse. The sixth is Stubbornnesse in his owne iudgement, preferring it before the iudgement of others, yea although they bee his superiours, in matters wherein it were good for him to subiect himselfe to the opinion of others, not to bee begui∣led. The seuenth is, Contempt of others, making small account of them; First of his inferiours, then of his equalls, and aftervvards of his superiours, vntill hee come to despise God himselfe. For pride, (as Dauid saieth) is allwaies increasing, and these budde out of it other innumerable sinnes, Discordes, disobediences, maledictions, and blasphemyes.

As I am meditating these vices, I must consider what sinnes I haue committed in euery one of them making of them an humble confession in the pre∣sence of God, sayng vnto him: I accuse myselfe, o my God, that I am full of pride, that vvhatsoeuer I doe is vaine glorie, my vvordes smell of boasting: and my acti∣ons, and desires are poysoned vvith ambition. O that I had neuer fallen into such sinnes, pardon mee, o Lord, and deliuer mee from them. I will also reprehend myselfe, with these reprehentions which are frequēt in holy scripture, saying to myselfe. O vile silly man, vvhat hast thou that thou hast not receiued? And if

thou hast receiued, vvhy doest thou glorie, as if it vvere thine ovvne? Art thou novv full? Art thou novv riche? VVouldst thou raigne alone, as if thou hadst no neede of others? If thou thinkest so, beholde God vvill say vnto thee, as hee sayde to another as proude, thou arte blinde, poore, naked, and miserable. Blinde because thou knovvest not thyselfe: Poore of vertues: naked of good vvorkes: and miserable vvith grieuous sinnes. VVhy arte thou provvde, dust and ashes? VVhy art thou puf∣fed vp vile vvorme? Flye, flye from pride: for beeing poore and provvde, thou shall bee abhorred by God.

The Second Point.

SEcondly, I am to consider the terrible punishe∣ments that God hath inflicted, and doth inflict vpon some prowde men in this life, and what hee will inflict vpon all of them in the other. These chastizements are pointed at in that sentence so fre∣quent in scripture, He that exalteth himselfe shallbee humbled. VVherein are included three terrible chastizements of the prowde: to witte, to depriue them of the excellencye they haue: to denye them what they desire: and in steede thereof to giue them basenesse and confusion which they feare; which is verified in many sortes, and may bee pondered by diuerse examples that haue happened. The an∣gells thorough pride lost the excellencies of grace, and obtained not their preheminences in the seates of glorie. but were cast from the empireall Heauen, to the abisme of hell. VVith this example I am to terrifie myselfe, as Christe our Lord terrified his Apostles, when they boasted that the diuells obe∣yed them, saying vnto them, I savve Sathan as a lightning falle from Heauen. As who should saye; So shall you fall, if you bee prowde: For pride of angells maketh diuells: and will make diuells of apostles. Thorough the like chastizements passed

Adam, Nabuchodnosor, Cyrus, Herod, and others that desired to bee as God, and gaue him not the glorie that is due vnto him.

2 From hence I will ascende to ponder, that the greatest chastizement that God in this life infli∣cteth vpon one sinne, is, for that cause to permitte many others, and to take from them the speciall fauours of his Grace, which should preserue them from them. And in this manner he chastizeth pride, which is the cause of those interiour drinesses discomforts, and abandonings that happen vnto vs; and thorough it God permitteth grieuous fal∣lings into luxuries, and infidelites. Ananias and Sa∣phira (as S. Basile saieth) for vaine glory solde their goods, to bee accounted for perfect, and for this, God permitted them to retaine halfe the pri∣ce, for the which they died sodainely, loosing with their life the honour they desired: which strooke a greate feare into all the churche, and should strike a feare into mee, because the punishement of a fewe, should bee a warning for manye. And if I bee prowde, I shallbee peraduenture one of these fewe punished, vnlesse I amende.

3 Then will I ponder how at the leaste, I can∣not escape from the terrible chastizements of the other life, where all the prowde shall suffer speciall confusion, with terrible shame to see themselues so contemned. And those which here pretended the highest place, shall there haue the lowest, at the feete of Lucifer the king of the prowde: yea, and the Diuells themselues shall scoffe at him, v∣sing for a mocke that of the prophet Isaias: Et tu vulneratus es sicut & nos, nostri similis effectus es de∣tracta est ad inferos superbia tua, Thou also art vvoun∣ded euen as vve, thovv art made like vnto vs in punis∣hement, as thou hast beene in sinne; Thy pride is dra∣vven dovvne to hell, and to the deepest lakes thereof.

Then what greater madnesse can there bee, then to seeke with pride that excellencye whose ende is eternall confusion? And what greater folly then for a glory which passeth like the winde, to oblige mee to an ignominye that shall neuer haue ende? O pride! vvhat a greate beame art thou in the eye foo∣lishly blinding it, that it cannot see its ovvne Hurt? O humble IESVS take from my eyes this greate beame, that I fall not by reason of it, into these so exceeding greate Losses.

The third Pointe.

1. THe third pointe is to consider the greate good that I shall get, if I mortifie pride, and imbrace humilitie, especially for the ende that I doe preten∣de, which is to purifie my soule. These benefits are comprehended in our sauiour Christes promise, whē hee saide, He that humbleth himselfe shallbee exal∣ted, wherein hee setteth downe three greate bene∣fits which hee doth to those, that truely humble themselues; freeing them from the miseries where∣into they haue fallen: Preseruing in them the gra∣ces, and excellencies that they haue receiued and exalting them a newe to others that are greater: so that those which humble themselues with a contri∣te hearte for hauing sinned, are exalted by Christe in the very same, wherein they humble themselues: for hee pardoneth them their sinnes; putteth from them the punishements they deserued: giueth them his grace, and charitie: exalteth them to the digni∣tie of the sonnes of God: heareth their praiers, and filleth them with greate giftes. For God resisteth the provvde, and giueth grace to the humble. King Achab because hee humbled himselfe before God, was deliuered from the chastizement that was me∣naced vnto him. The Publican was iustified for his humility, the Pharisee being reproued for his Pride.

In like manner the iust humbling themselues are exalted by God in iustice itselfe, augmenting vnto them sanctitye, and the giftes of grace, and the honour and glorye which thereby they doe meritte. And hereupon saieth the vviseman, The greater thou art humble thy selfe in all things, and thou shallt finde grace before God, as our blessed lady the virgin did, and was exalted to bee the mother of God: and the sonne of God himselfe became man to destroye pri∣de, and to giue example of humilitie; and because hee humbled himselfe more then all men, hee was exalted aboue all the heauens. Therefore, o my soule, flye from Pride, if it bee but to auoide thy Hurt; and im∣brace Humilitye though it bee but for thyne ovvne proffit. For it is a generall lavve from the vvhich thou shallt not bee excepted, that vvhosoeuer is provvde shall∣bee humbled, and that vvhoseuer humbleth himselfe shall bee exalted. Comply thou vvith that vvhich be∣longeth to thee, humbling thy selfe for thy sinnes, and God vvill performe vvhat belongeth to him, exalting thee vvith his gif••es.

Lastely, I will examine what degree of pride prç∣dominateth in my hearte, and which of those vices aboue mentioned holdeth it in subiection, and that I will manfully endeuour to mortifie, exercizing the contrary actes, taking away the occasions of stumbling, and applying that particular examinati∣on which heereafter wee shall set downe: beginning by mortification, and humiliation in exteriour things, which is the most easie: for (as glorious S. Bernard saieth) Nihil facilius est volenti, quam humiliare semetipsum, there is nothing more facile to him that hath a will, then to humble himselfe: for if I would make myselfe greate, many will con∣tradict mee: but if I will humble myselfe, there will bee none to contradict mee, and humbling my∣selfe I shall come to bee humble. For humiliation

is the onely meanes to estrange mee from pride, and to obtaine the vertue of humilitie.

The ninetenth Meditation vpon the vice of Glut∣tonye; and the vertue of Temperance:

The first Pointe.

GLoutonye is a disordinate appetite of eating, & drinking, and heerein wee may sinne fiue manner of wayes: First, in eating meates prohibi∣ted by the churche, or by breaking of fastes, either those which I am obliged to obserue by a speci∣all vowe: or by the obligation of a regular estate. Secondly, taking meate, or drinke, in ouer greate danger of my corporall healthe, or of my spiritu∣all, which is heereby hindred; or in drinking vntill I loose, or trouble my Iudgement. Thirdly, procu∣ring meates, and drinkes of such quallitye, as are much more delicate, and precious, then my per∣son, and state requireth, onely for pampering, and sensuallitye. Fourthly, eating oftener then is conuenient, out of season, and vpon an occasion that may doe mee harme, or in a place not conuenient, or contrarie to the prohibition, and rule of my reli∣gion. Fifthly, in eating with ouer greate affection, sauouring what I eate onely for pleasure, and after an immodest, and hastye fashion, wholely ouer∣whelmed in what I am doing with thoughtes, and wordes of sensuallitye.

Vpon these fiue actes, I am to examine myselfe, & to accuse myselfe before God, bewailing my imbe∣cillities, & sayng: vvoe to mee, that doe allvvaies in a manner sinne, euen in eating, & drinking, seruing ra∣ther my ovvne sensuallitye, then my necessitye: & seeking rather the delight of my fleshe, then the conseruation of my life; so that vvhen I pay that debt to my bodye, I pay the tribute of sinne to the diuell. Haue compassion, o

God, of my VVeakenesse and succour mee vvith thy grace that Gluttonye may not dragge mee after her. VVith this Vnderstanding, I am to make greate Resolutions to mortifye this Vice, obseruing the Rules of Tempe∣rance in the fiue things aboue mentioned, to witte, in the Precept, Quantitye, Quallitye, Tyme, and Maner, endeuouring to take of meate, and drinke a competent Quantitye flying the two extreames that it bee neither so much as to ouerlod mee, nor so litle, as not to sustaine mee. And in the Quallitie, conten∣ting my selfe with ordinary meates, rather grosse then delicate, auoyding all Singularitye if it bee not in a case of manifest necessitye. But in the manner. I am to endeuour that which the holy Ghost instru∣cteth. Not to suffer myselfe to bee dragged by my Appetite; so that when the Bodye is eating, the Spi∣rite bee eaten, and swallowed with the meate: But rather with an Imperious Hearte to giue some foode to the Spirite, that may moderate the couetous De∣sirs of the Fleshe. The considerations of the Pointes here ensuing shall much helpe to mooue mee here∣vnto.

The seconde Pointe.

SEcondly; I am to consider the Punishements of this Vice reducing them to three Rankes. Some that procede from Gluttonye it selfe, like an euill Tree. Others that God our Lord hath added, and doth adde in this life to discouer how vnpleasing this Vice is vnto him. And others that hee hath re∣serued for the other life. First Gluttonie is a chasti∣zement of it selfe, and payeth in readie money with paine the delight of the sinne: for it ouer chargeth the Bodye, taketh away Health, shortneh the life, & Hasteneth Deathe. Item. it afflicteth the Spirit, dul∣leth the Vnderstanding, disableth for praier, and conuersation with God, and maketh Incapable of

spirituall comfortes, for that it suffereth itselfe to bee fiilled with carnall pleasures: and it cowardizeth the hearte for greate matters in gods seruice, because hee that is subiected to this enemy that is the weakest, hath no courage to combatte against others that are more strong.

Besides this for Gluttonye God hath inflicted ter∣rible punishements. For the eating of an apple a∣gainst the precept of God, Adam and Eua, lost their estate of innocencye, and were cast out of paradise. The Israelites that disordinately desired to eate fles. he in the deserte, while they had (saiethe Dauid) the morsell in their mouthe, the wrathe of God came vpon them, and the place of their fullnesse was called the sepulchre of their gluttonye; Another time the same Israelites from eating, and drinking rose vp to idolatrye, gods iustice permitting, that those should adore a calfe, that tooke their belly for their God. For the which thirty three thousand of them were put to the sworde. And that which is most admirable, a holy Prophet, for eating in a place that God had prohibited him, was slaine by a Lyon: and nothing might excuse him, neither the miracles that hee had donne, nor the obedience that hee first had, nor the necessitye that hee suffered, nor that hee had beene beguiled by another that seemed of the same profession.

Finally, in the other life, the gluttons shall suffer particular torment in their tongue, as the Couetous riche man who fared very delicately, came in Hell to suffer such thirst, that hee begged to bee refreshed by Lazarus with the tippe of his finger onely dip∣ped in water, and it would not bee graunted him. So that all there, shall suffer dogges hunger, ra∣ging thirst, pangs, and bitternesses of eternall galls according to the sentence pronunced against Baby∣lon; As much as shee hath glorified her selfe, and hath

ben in delicacies, so much giue her torment, and mour∣ning. Then vvhat doest thou, o my soule? vvhy doest thou not bevvaile thy Gluttonyes? vvhy doest thou not amend thee of them? Beholde that temporall fullnesse, & drunkennesse shall bee chastized vvith eternall hun∣ger, and thirst. And if like Esau for a vile dishe of meate thou sellest the inheritance of heauen, thou shallt per∣aduenture haue no time to recouer it. Consider hovv many haue beene chastized for this vice, and beevvare by other mens harmes, least torment light vpon thee for thine ovvne.

The third Pointe.

Thirdly, I am to consider the greate Benefits, and Rewardes that I shal receaue of God, if I mortifie Gluttonye, and perfectly embrace Temperance and fasting, reducing them to other three rankes, oppo∣site to the three punishments of Gluttonie. Some are proper to them selues, like good fruites of a good tree: others our Lord addeth, to showe how much this vertue doth please him: others are rewardes of heauen wherewith hee rewardeth it. For first absti∣nence payeth in readie money the paine which it hath in the beginning: for it easeth the bodie, it pre∣serueth from infirmities, it conserueth the healthe, it inlargeth the life, it recreateth the soule, it ableth it for praier and for receiuing celestiall comforts, it taketh away the Armes of his enemy the fleshe, and subiecteth it to the spirit, to incourage it to vnder∣take glorious enterprises in the seruice of God.

Besides this, God beeing so liberall, and compas∣sionate as he is, consenteth not that wee should liue voyde of some pleasures. And therefore those whoe abstaine from bodily foode, hee recreateth with the foode of the soule; and for sensuall Conso∣lations, hee giueth them spirituall. So that they loose no consolation, but better it, transpor∣ting

it from the fleshe to the spirit. To these hee communicateth celestiall illuminations, like as to Daniel: and giueth them notable victories, like as to his three companions against Nabuchodono∣sor: and exalteth them to very high contempla∣tion, as hee did Moyses; and Helias, giuing them parte of his glorious Transfiguration in rewarde of their fasting and mortification.

3 Finally God rewardeth them in heauen with a spirituall fulnesse, seating them with Christe at his table, that they may eate and drinke in his kingdo∣me of that foode which God himselfe eateth. Ther∣fore o my soule, if thou desirest to attaine to gre∣ate sanctitye vpon earthe, and to obtaine greate re∣wardes in heauen, begin with temperance and fa∣sting: for the which God represseth vices, exalteth the spirit, graunteth vertues, and crowneth with, Re∣wardes. O svveete IESVS, seeing all that are of thy partie ought to crucifie the fleshe vvith the vices, and desires therof, graunt mee that I may mortifie mine, as thou didst mortyfy thine. By that thirst vvhich thou suf∣fredst on the Crosse, and by the Gall and vinegar vvhich they gaue thee to drinke, graunt mee, I besee∣che thee a temperance so perfect, that in eating, and drincking I may satisfie my necessitie, and not serue my delight: and a fasting so strict, that like the Niniuites I may appease thy vvrathe, satisfie for my sinnes, terrifie the diuells, giue ioye to the An∣gells, and bee made partaker of thy giftes, vvorlde vvithout ende Amen.

The xx. Meditation vpon the vice of Lu∣xurie, and the vertue of Chastitie.

The first Pointe.

LVxurie is a disordinate appetite of sensuall pleasures, contrary to the order that God hath appointed therein. In this vice wee may sinne, first, by thought, consenting with the will to committe this sinne, or taking pleasure to thinke vpon disho∣nest things, with that delectation called by the schoolemen Morosa, detaining our selues volunta∣rily in this delight, or weakely resisting it, or not remoouing the occasion from whence it ariseth.

2 Secondly wee may sinne by worde, speaking fil∣thy things; by the eare, delighting to heare them, or to heare musicke, and dishonest songs: by the eye, be∣holding things that prouoke to dishonestye, or see∣ing such like representations, or reading bookes that treate of such things: by the smell, and taste, smelling, or eating, and drinking things that pro∣uoke to Luxurie, hauing in all, this sensuall delight for the ende.

3 Thirdly, wee sinne by the acte committed many waies. If by ones selfe alone, it is pollution: if with a single woman, it is fornication: if with a married woman, adultery: if with a virgin, deflowring: If with a kinswomā, Incest: if with a religious womā, or contrarye to the vowe of chastitie, it is sacri∣ledge: if with one of the same sexe, it is sodomye: if with a beaste, beastly brutishnesse: Touching by ones selfe, or by others for the same ende of delight, are reduced to the sinne of the acte consummated. In this pointe wee are not in praier to make much pause, reckoning the particular circumstances of these sinnes, least they should bee an occasion of

newe Temptations, and therefor they are rather to bee beewailed, then thought vpon, saying: VVretch that I am, my life is so bestiall, and filthye that I am ashamed to consider it, & afraide to looke backe on it, leaste I should a newe bee infected with the euill odour thereof. Looke, on it, o my God with thy eyes of mercye, that from my eyes may issue fountai∣nes of Teares, wherewith I may purifie myselfe from so greate vncleannes.

The seconde Pointe.

1. SEcondly, I will consider three other fortes of Punishments correspondent to luxurie, as be∣fore wee haue said of gluttonie; but much greater, for that it is a greater sinne. The first punishment is, innumerable miseries which this vice draweth with it; our Lord permitting that the Angell of fathan, who with the pricke of the fleshe ouerthroweth sinners, should likewise giue them cruell buffets, tor∣menting theyr bodies with a thousand Crosses, with painefull, lothsome, and shamefull diseases, with infamies, and a thousand other Torments, vntill they haue consumed their wealthe, theire healthe, their content, and their life. And as S. Paul deliuered ouer to sathan an incestious christian to bee bodily tormented, so whosoeuer geueth himselfe ouer to this vice, deliuereth both his bodye and soule to this cruell Tormentour, who though bee begin with pleasure, yet finally hee stingeth like an adder, and like a basiliske disperseth his poison.

2. Besides this, God to shewe the hatred hee bea∣reth to this Vice, hath inflicted vpon it terrible cha∣stizements: for this vice principally, came the deluge that drowned the worlde: and the fier that burned Sodome, and the greate slaughter that Moyses made of his Israelites, putting in one day 24. thousande to the sworde. And when as Phinees full of greate

zeale publikely slewe a publike Fornicatour, God was so much pleased with this chastisemēt, that hee forth with ceased the slaughter. For the finne of pol∣lutiō God killed a grādchild of the partriarch Iacob: and the sonnes of Hels the high prieste, for their car∣nallities died desastrously. It is at well knowne how deare it cost Sampson his sinning with Dalida: and Dauid his adulterie with Bethsabee: and Solomon his ouergreate affection to strange women. Then if such men were vanquished by Luxurie, and suffred for that cause so terrible punishments, how is it that thou flyest not from it? Art thou peraduenture more strong then Sampson, or more wise then Salomon, or more holy then Dauid, or more priuiledged then they, that thou shouldest not fall as they fell, nor bee chastized as they were?

3. But in hell the luxurious shall suffer excessiue torments, the fier of hell with speciall torment bur∣ning those partes of the bodye, which were the in∣struments of sinne. The imagination which was delighted in thinking vpon these carnallities, shall suffer horrid representations: and the fiue senses which were fiue fountaines of delight, shall bee fiue pooles of incredible torment. Finally from head to foote, they shall bee drenched in the lake of fier and brimstone, because during their life they ye∣alded to the odours, and blandissements of the fle∣she. O my soule to eschue the flames of this eternal fire, consider vvell the flames of hell fire. As one naile dri∣ueth out another: so the feare of the one fier shall expell out of thee, the loue of the other. From hence am I to drawe so firme a resolution to flye this vice (which is not vāquished but by flying) that I may flye also to take in my mouth the name therof, acording to that of S. Paule to the Ephesians, speaking of vncleānesse, and fornication. Nec nominetur in vobis. Let it not so much as bee named among you, least the name bring

to your remembrance, the thing that is signified. And for that there are two wayes to vanquish this vice, one by contenting himselfe with the lauful de∣lightes of matrimonie. The other much more per∣fect, abstaining also from them: the pointe that ensueth shall bee principally touching this second waye.

The third Pointe.

THirdly, wee are to consider sixe actes compre∣hended in the perfect mortification of luxurie, & in the soueraigne vertue of chastitie, when it hath at∣tained to its due perfection: and other sixe fauours, and rewardes that God graunteth for them. By rea∣son of which, chastitie in scripture is compared to the lilly, which hath sixe very white, and soft lea∣ues, within the which are sixe litle sprigs, with their litle buttons guilded, and kindled like fier, signifiyng by the leaues these sixe actes, or degrees of puritie; and by the sprigs, the sixe fauours, all founded vpon the golde, and fier of charitie, with the which this vertue is made most amiable, and the mortification most sweete: and to this ende wee are to ponder them.

Actes of perfect chastitie.

THe first acte of chastitie is, to keepe puritie in the eye, and eare; locking vp the dores of the∣se senses, that nothing may enter thereby to awake any euill thought, or filthy imagination. In such sort that my eye must bee chaste, and my eare chaste, preseruing chaste these senses, that they may bee the gardians of chastitie. The Second acte is, puritie in things delectable to the senses of smelling, tasting, and touching, seperating myselfe with greate rigor from all those sweete, and pleasaunt things that are any impediment to chastitie, labouring to bee chaste

in my meate, and drinke: in my appare II, and bed: and chaste in all my touchings, flying (as from fier) all things that are otherwise. The third acte is, puri∣tie, in wordes, speeche and conuersation; in lookes, laughters, and gestures of the bodye: and in the ex∣teriour garce and fashion, obseruing in all this such chastitie, that christian honestye and decencye may bee resplendent in all, cutting of what soeuer shall∣bee contrary thereunto. The fourth acte is, puritie in friendship, and in louing, and familiar commerce or conuersation with the creatures, carefully auoi∣ding any ouer greate familiarity with any one, that may bee any occasion of blemishing chastitie, nei∣ther giuing, nor receiuing any presents, or giftes, that may bee shares, or stumbling blockes to faile in this vertu. The fiste acte is, puritie in seperating our∣selues from all occasions, aswell exteriour, as interi∣our, which prouoke to any thing that may dissillu∣strate, or ouerthowe chastitie. And therefore hee that is perfectly chaste, flyeth secret pride, by the which, God permitteth man to fall into manifest Luxurye. Hee flyeth wrathe, for that it inflameth the blood, and altereth the fleshe. Hee flyeth idle∣nesse, because it openeth the gate to fleshly lust. And finally hee flyeth all places, and persons by whose companye hee may indaunger his chastitie: For hee that loueth daunger, shall perishe therein. The sixth, and last degree of chastitye is, puritye in all the cogi∣tations of the hearte, and in the motions, and alte∣rations of the fleshe, keeping it lowe, and subiected to reason, not onely, in waking, but as much as in vs lyeth, euen in our sleepes, endevouring to giue no occasion, that the diuell should therein delude vs with filthy representations, or alterations. And these are the six pure white leaues of this celestiall lillye, which allthough it groweth amōg the thor∣nes of many temptations, and tribulations which

the continent man suffereth, before hee come to bee perfectly chaste: yet if I trust in Gods omnipotencie, and mercye I may obtaine it: wherein I shall bee furthered by a profounde Consideration of the sixe fauours, and rewardes, of which wee shall pre∣sently discourse.

The fauours, and rewardes of perfect chastitye.

THe first fauour that God our Lord will doe mee, if with a generous minde I resolue to fight against the rebellions of the fleshe, and to imbrace perfect chastitie, is, to sende angells to assist, and aide mee in this warre, that I may ouercome, and get the victorie: For the purer a man is, (saithe S. Ambrose) the more hee is garded, and incompassed with Angells, who delight to conuerse with virgins, and chaste men, because of the likenesse that is be∣tweene them. And as when the three chaste young men were in the fiery fornace of Babylon, an Angell descended among them, which diuided the flame, and with a humide winde, refreshed the fornace: so vnto those that are in the middest of the fornace of sensuall temptations, with a purpose to giue no con∣sent vnto them, Angells fauorably repaire vnto them, to the ende that these flames doe not burne them, nor touche them in the superiour parte of their soule: and with winde, and deawe of heauen, they quenche the heate of the fleshe, prouoking them to glorifie God, for the victorye hee hath giuen them against it. And therefore when I shall see myselfe forced with these temptations, I am to call vnto them, saying: O yee glorious Angells, gardians of vir∣gins, protectors of the chaste; Friendes and companions of men that are pure, come yee, and fauour mee, that the fier that circlith mee, may not burne mee: Disperse

the flame that burneth vvithin my fleshe, that it may neither touche, nor damnifie my spirit: and negotiate for mee the gentle vvinde of Gods spirit, that it may coole, and refreshe the ardours of my fleshe.

2. The second fauour is, that God himselfe with a particular protection, assisteth to garde such as are chaste, who by their puritie not onely make them∣selues like vnto angells, but euen to the Lord of the angells himselfe, the fountaine of all puritie, who is delighted to conuerse familiary with the chaste, and to admitte them to his freindship. O eternall God that feedest among the lillies, for it is thy foode, and thy plea∣sure to conuerse vvith chaste soules, indue mine vvith chastitie, that thou maiest daigne to inhabite it, and to conuerse vvith it.

From these two fauours, I am to collect a most ef∣fectual meanes tovanquishe temptations, when on a sodaine, and alone they assaile mee, by lifting vp pre∣sently the eyes of my soule vnto the Angel which is present: but much more to the presence of God him∣selfe, shaming to doe before them, what I would not doe before men: and with this consideration, I shall aunswere the temptation like as chaste Susanna did the dishoneste olde men that solicited her, I will rather die then sinne in the presence of my God.

3 The third fauour is, for the carnall mariage that I renounce, to admitte mee to a spirituall, espousing himselfe spiritually with my soule, with the espousal of faithe, mercie, and charitye, and communicating vnto mee such soueraigne delightes of the spirit, as I shall forget those of the fleshe, fullfilling heerein his worde which hee gaue, when hee saide: That whosoeuer should leaue a wife for his loue, renoun∣cing that facultie that hee had to bee married, hee would giue him an hundred fold in this life, that is, a delight so greate, that should a hūdred folde exceede

the delight hee should haue in mariage: for so excel∣lent is the sweetnesse of chastitye, that it is impossi∣ble to knowe it but by proouing it. O spouse of chaste soules, graunt mee such vertue that thereby mine may bee thy spouse. O my soul, seeing thou art such a louer of deli∣ghtes renoūce liberally the vile delightes of the fleshe, that thou maiest enioye the most svveete delightes of the spirit.

4 The fourth fauour is, for those carnall children which I might haue had, to giue mee abundance of spirituall children incomparably better, filling mee with good workes, with riche merits, and with many soules gained to Christe by my example, and worde, of which I may bee the spirituall father, and mother, fullfilling that which hee promised by his prophet, when hee saide: Let not the eunuche say, behold, I am a dry tree; for I will giue him in my house, and within the walles of my churche a place, and a name much more excellent then those that haue children, a sempiternall name that neuer shall perish.

O happie chaste man to whome God graunteth the soueraigne dignitie both of a sonne, and of a father: of a sonne by the singular grace of adoption: and of a father in spirit by the copious fruites of Benedictiō.

5 The fifth fauour, comprehendeth many very sin∣gular graces, and priuiledges, which hee graunteth them in testimonie of the greate loue hee beareth to chastitie: for as the chaste eleuate themselues a∣boue the ordinary lawes of nature, liuing in fleshe, as if they had no fleshe: so God will sometimes exalt them a boue the ordinary lawes of grace, in honour of their chastitie. The virgin our Blessed Ladie, tho∣rough the rare vowe shee made of virginitie, was exalted to the dignitie of the mother of God him∣selfe. The euangelist Sainct Iohn, for his pu∣ritye, was much beloued by our Sauiour Chri∣ste, from whome hee receiued extraordinarie

fauours in the supper, and on the crosse, and greate reuelations: in the which also for this cause were very famous Elias, Eliseus, Daniel, and other sonnes of the Prophets: and the fier of Babilon touched not the three children, because they had vanquished the fier of Luxurye.

6 The Last fauour is, that singular priuiledge to followe the lambe in glorye where euer hee goeth: for whosoeuer imitateth him in this life, imbracing his virginitie, and puritie, hee shall also imitate him in the other, participating of his most excellent glorye, vnited to his sweete companie with parti∣cular ioye. O most pure immaculate lambe, graunt mee that I may followe thy puritye both in bodye, and spirit, that in issuing out of this straite prison of the worlde, I may with thee in thy spacious Hea∣uen dilate myselfe, and reioice. Amen.

VVith the consideration of these sixe fauours, I am to arme myselfe, to resist those combats which shall happen to mee against chastitye: saying as chaste Ioseph saide to the woman that sollicited him: God hauing donne mee so many benefits, and pro∣mising mee such fauours, if I liue chaste: Quomodo possum hoc malum facere, & peccare in Deum meum? How can I committe this euill, and sinne against my God? O Lord of heauen, and of earthe, I vvill leaue, not onely my cloke like Ioseph, but my honour, vvealthe, and life rather then offend thee. For thou madest Ioseph for his chastitye, and loyaltie, vice-king of Egipt, but mee for mine, thou vvilt make a king in thy heauen.

The xxj. Meditation, of Auarice.

The firste Pointe.

AVarice is a disordinate desire of riches, and temporall Goods, wherein we may many

waies sinne. First, in desiring to take that which is another mans, contrary to the tenth commaundemēt of the lawe of God: or taking it in deede, or retai∣ning it cōtrary to the seuenth which is not to steale. Secondly, with nigardise abusing that which is our owne, not shating it; when the lawe of iustice, or of charitie, and mercye obligeth vs, with the needye, but beeing harde-hearted against them. Thirdly, in in seeking after these goods with ouer greate Care, setting our whole hearte vpon them, treading vn∣der foote for this cause the commaundements of God, and of his Churche, and the obligations of our estate: from whence spring many sinnes that are the Daughters of auarice: to witte: lyes, fraudes, per∣iuries, violences, tirannies, cruelties, sutes, discor∣des, and innumerable others. VVherupon the Apostle saide, that couetousnesse is the roote of all euill. Fourthly, whosoeuer hath made a vowe of pouertye, sinneth against it in vsurping to himselfe (without licence of his superiour,) what is giuen him by others, or in alienating what is giuen him, or in hiding it: or in vsing what hee hath to a pro∣hibited vse, or after a proprietary manner, that is, with an affection so disordinate, as if it were his owne, beeing sad, or complaining when they by iust title depriue him of it. Fifthly, wee may sinne, doing good workes principally for temporall interest, or for onely omitting workes obligatorye, treading vnder foote the rules of our estates, and office.

This examination beeing made, I will consider whither I haue any thing that may bee an Idoll for my auarice to adore: seeing (S. Paul saithe) auarice is the seruice, and adoration of idolls. And if I shall finde any such thing in my possession, or in my hearte any such affection, and desire thereof, I will confesse these sinnes before God our Lord, with greate shame that I haue coueted any thing against

him: resoluing to roote out this affection, and if I can also, to disapropriate myselfe of that which is the cause thereof. To which ende I shall bee ayded with these considerations ensuing.

The Second Point.

SEcondly, I am to consider the dammage, and cha∣stizement of auarice, reducing them to the three kindes that haue beene spoken of.

1 First, I will ponder, that auarice (as S. Paul say∣eth) is the roote of twoe sortes of euills, in the which are summed all the euills of this life, to witte: Transgressions, and paines: sinnes, and do∣lours: the which are ioyned togither to chastize the mother, that ingendreth, and sustaineth them: so that shee is the tormentour of herselfe, putting the couetous man in greate vexations, and afflicti∣ons, to gaine, or preserue riches with a miserable seruitude, and slauery of them. It is likewise a snare of sathan, wherewith hee draggeth him thorough thornes, & pricky shrubbes of temptations, clowdes of faithe, remorses of conscience, and of cares that sting him; and in the ende hee hangeth him like Iudas betweene heauen and earthe, neither per∣mitting him to enioie the goods of the earthe, nor to attaine to those of heauen.

2 To these chastizements God sometimes addeth others, to shewe how much hee abhorreth this vi∣ce, and such as sinne therein in any of the fiue wayes before rehearsed, of euery one, I will set downe an example. Achan because hee tooke certaine things of Iericho, contrary to the precept of Iosue, was by Gods commaundement stoned to deathe, and all his wealthe consumed with fier. Nabal ouerwhelmed with auarice, denyed Dauid the almes that hee asked, and because hee was harde hearted to him that was needye, hee died with his hearte as harde

as a stone. Iezabel with a disordinate desire to haue Naboths vineyarde, to get possession thereof, caused him to bee put to deathe: and shee was throwen out of a windowe, and eaten with dogges. Ananias, and Suphira, because when they had vowed pouertie, they reserued to themselues, parte of the price of the sale of their lande, they died disastrously. Giezi vanquished with couetousnesse, demaunded monie of Naaman, for the health that Eliseus the prophet had giuen him, and was therefore strooken with a leprosie. Finally Iudas harried and drawen by his a∣uarice, admitted sathan to enter into him, and bee∣ing not content to steale what they gaue his maister, hee solde him, & hanged himselfe. O my soule, hovv is it that thou art not affraide of so fierce a vice that assaileth, & ouerthrovveth kings, & plebeians, riche & poore, secular and religious: seruauntes of the prophetes, and primitiue christians, & one of the tvvelue apostles?

3 After these chastizements come the eternall puni∣shements of hell, where the couetous shall suffer very greate dolour with the apprehension of their terrible necessitie, seeing they want all that their auarice desired: and by how much more riche, and couetous they were heere, so much the more they shall there bee tormented; like the riche couetous man, whose abundance ended in horrible miserie. O omnipotent God, riche in dooing mercie: deliuer mee from this auarice, out of vvhich spring so many miseries, for I had rather vvithout it suffer temporall necessities, then vvith it fall into eternall.

The third Pointe.

THirdly, I am to consider the greate benefits that are included in the perfect mortifica∣cation of auarice. And for that there are two wayes of mortifying it, one, kee∣ping still the domination of my Riches,

and mortifying onely the disordinate affection vnto them; wherein consisteth the first degree of pouertye of spirit, wherewith goeth the vertue of liberallitie, which distributeth its goods when, and as it is con∣uenient: and the vertue of mercye, which with them remedieth the necessities of the poore. The other waye is, forsaking all the riches that I haue, or might haue, the more to disroote my affections from them; wherein consisteth the voluntary pouerty of religion, in both wayes are included greate benefits: for generally to all the poore of spirit, Christe our Lord promised the kingdome of heauen, as well the kingdome of the other life, as that which is enioyed in this life, which is iustice, peace, and ioye in the holy spirit. So that if I mortifie, and vanquish aua∣rice, I shall enioye three benefits: iustice with abun∣dance of good workes: peace without any noise of disturbance: and spirituall ioye free from heauinesse, and vexation: because I shall haue taken awaye the roote of these euills that hinder this good.

2 Besides this, auaricie beeing vanquished, if I shallbee liberall towardes God, in giuing for his sake what I haue, God shallbee most liberall towar∣des mee in giuing mee his benefits, aswell the tem∣porall which shallbee befitting mee, as also the spirituall, both in this life, and in the other. For it is hee that saide: Giue, and it shallbee giuen to you, good measure, and pressed dovvne, and shaken togither and running ouer shall they giue into your bosome, where it shallbee very secure, and well loued. And hee saithe, Dabunt, they shall giue, to signifie, that our giftes are the cause that God giueth vs this mea∣sure, with those foure conditions that it may haue, when it is most abundant. And hee addeth, that with the same measure that wee shall mete, it shall∣bee measured to vs againe: for our liberallity encrea∣sing towardes our neighbours, the liberallitie of

God shall encrease towarde vs, so that hee that soweth much shall reape much. Therefor; o my soule, bee liberall towardes God, and for his loue towardes others, & God by himselfe and by others, willbee liberall towardes thee. For the soule vvhich blesseth, shallbee made fatte: that which giueth, shall∣bee inriched, and he that inebriateth, himselfe also shalll be inebriated, receiuing much, because it gi∣ueth much.

3. From hence I will mount to ponder the greate benefits that I shall receiue, if I embrace the second waye of mortifing auarice, forsaking all things for Christe, and giuing them to the poore: because as this is a much greater liberallitye towardes God; so God shall bee much more liberall towardes mee, fullfilling the promise which hee made, to giue in this life a hunder folde for what wee giue him, and afterwardes life euerlasting: with a speciall promise to giue vs at the daye of iudgement thrones of gre∣ate glorye, to iudge the tribes of Israel, and the na∣tions of the worlde. O happye poueritie that is re∣vvarded vvith so greate riches? O blessed liberallitie, vvhose guerdon is a measure so abundant! O if I could mortifie the loue of terrene riches to obtaine diuine, pos∣sessing all thinge in God? O most svveete IESVS that camest from heauen to earthe, to giue vs an example of pouertie, by the vvhich vvee may mount from earthe to heauen, and madest choise to dye naked vpon a crosse, de∣parting the vvorlde vvithout possessing any thing of the vvorld: graunt mee to abhorre temporall riches, that I may serue thee vvith perfection, and obtaine riches euerlasting. Amen.

4. From these considerations I am to collect a very firme resolution to mortifie auarice in all things, that in the first pointe haue beene spoken of, obser∣uing some manner of pouertie conformable to my estate. First liuing content with my estate, though

it bee but meane without coueting what is superflu∣ous or what belongeth to others. Secondly, in vsing well what I haue, and beeing liberall to those that wante. Thirdly, in taking away the ouergreate loue thereof, possessing it, as if I possessed it not. Fourthly in delighting sometymes to suffer want of some thing, to imitate in some thing the pouertie of my redeemer. Finally endeuoring to serue him, not because hee should giue mee temporall goods, but because hee is worthy to bee serued; with a hope that hee will giue me goods euerlasting. Amen.

The XXII. Meditation of wrathe, and Impatience.

The first Pointe.

VVrathe is a disordinate appetite of reuenging iniuries, & a disordred inflaming of the hearte, for things that happen against our liking, from whence proceede three sortes of sinnes. Some of Thought, as are the hatred of our neighbour, deter∣mining to be reuenged of him; desiring some mis∣fortune to him; reioycing at his mishaps; sorrowing for his good happe: and taking delight in reuenge. Some sinnes are of the Tongue, to witte: Vindicatiue, and iniurious wordes in presence: or murmuring in absence: maledictions, high, and vntuned wordes, demonstrating choller; contention, and peruersenesse in disputations, to maintaine a mans owne opinion; and other such like. Other sinnes there are of Facte, contrarye to the fift commaundement, as to kill, to strike, or euilly to entreate our neighbour, against reason and iustice: or to doe some acte onely to re∣uenge an iniurie; or to require this reuenge of the iudges, not for loue of iustice, but for rancour, and

hatred: not to pardon him that hath donne the iniurye when hee asketh pardon, but giuing exte∣riour demonstrations of enimitye against him. Also discordes, processes, brawlings, schismes, factions, and warres proceede from wrathe, with many other sinnes that accompagnie them.

4 Finally with wrathe goeth ioyned Impatience, for the euills that happen to vs against our healthe, honour, or wealthe, ouercharging ourselues with heauinesse thorough a vehement, and disordinate desire to be deliuered from them; from whence vse to proceede many sinnes against God, against our neighbour, and against our selues. Such as are com∣plaintes against our Lord, because hee afflicteth vs, with appearances of blasphemye: litle conformitye to his will: Distrustes, irksomnesse of life, impatient desires of deathe, and ragingly to lay violent handes vpon ourselues. To bee ill-conditioned, rough, and intractable towardes others, giuing them occasion of indignation, and liuing at discorde with those of our owne house, beeing angrie euen with the beastes and insensible things: as Ionas was angrye with the iuye that withered, whē the sunne oppressed it with heate. Considering these sinnes, and finding myselfe culpable thereof before God, I will conuert my wrathe against myselfe onely, because I haue sinned, beseeching our Lord that hee will assist mee to van∣quish it. O infinite God, vvhose vvrathe is terrible, but yet iust against those that are angrie vvithout measure, cleare the eyes of my soule, that considering the terrible chastizements that proceede from thy sacred indigna∣tion, I may restraine those euill, and vehement passions that proceede from mine.

The second Pointe.

SEcondly, I will consider the dammages and chasti∣zements of this vice; as well those it bringeth with

as those which God of his iustice addeth in this life, & in the life to come. First, anger destroieth the like∣nesse with God, whose workes are ful of greate trā∣quillitie: it disquieteth the conscience: it stoppeth the fountaine of Gods mercie; it strangleth the spirit of deuotion, and the consolations of the holy ghoste, who dwelleth, and reposeth in the humble, and meeke hearted: and flyeth from the wrathefull, in whome the euill spirite inhabiteth. For furious wrathe is a frenesye of the soule, a short madnesse, and a voluntary diuell that prossesseth the spirit with such visages, as the diuell maketh when hee possesseth the bodye

2 Besides this, as our Lorde is the God of venge∣ance hee exercizeth it with rigorous iustice against those that wrathfully reuenge themselues, by kil∣ling, or opressing their neighbours. For the which, sentence was giuen against the two first wrathfull homicides that were in the worlde, Cain, and La∣mech: that of Cain vengeance should bee taken se∣uen folde: and of Lamech that was not warned by Cain, seuenty times seuen: that is, a vengeance so compleate, that it comprehendeth all the kindes of torments that are in this life.

3 But aboue all, I will ponder what Christe our Lord, saide in his gospell against this vice: vvhoso∣euer is angry vvith his brother, shallbee in daunger of iudgement: And vvhosoeuer shall say to his brother, Raca; shallbee in daunger of a councell: and vvhosoeuer shall say, thou foole, shallbee guilty of hell fier. So that wrathe no sooner beginneth to gouerne the he∣arte, but the tribunall, and councell of the most sa∣cred trinitie beginneth to treate of vengeance; the rigour of the punishement increasing, as the sinne groweth greater. If anger remaineth but in the he∣arte, the punishement shall bee the lesser; if it issue out giuing open signes thereof, with scorne, or exte∣riour

gestures, vpon better aduise, the punishement shallbee the greater: but if it commeth to the vtte∣ring of grieuous, and iniurious wordes, and much more if it mounteth to an actuall reuenge, the sen∣tence of eternall fier is allready giuen against it: with the which in hell is ioyned the fier of wrathe itselfe, to bee a most cruell tourmentour of the soule: for that which there most tormenteth, is anger, impati∣ence, and rage. And allbeeit the fier of purgatorie, and of hell is all one, yet that is sufferable with pa∣tience, but this is insufferable with anger. And ther∣fore the wrathfull, and impatient haue two hells: one in this life by their small patience in temporall afflictions: and another afterward by their rage in the eternall. O most patient IESVS deliuer mee from vvrathe, and impatience, seeing there is no greater hell, then to liue subiected thereunto.

From these considerations, I will drawe two re∣solutions of very much importance for the perfect mortification of this vice. First, to auoide any mo∣tion of anger whatsoeuer, though it come couered with the cloke of iustice, and zeale, fearing leaste with the zeale of correcting, or chastizing other mens vices, I mingle an affection of my owne re∣uenge. The Second shallbee, speedily to represse whatsoeuer Passion of anger, before it increaseth: for at one Sparke (saieth the holy spirit) fyre is increased but in the beginning it is an easy thing to appease it: and appeased it shallbe, if I represse the wordes, and ēxteriour signes of anger, our Lord rewarding mee the mortification of that exteriour, by giuing mee victorie ouer the interiont.

The third pointe.

THirdly, I will consider the greate benefits ac∣quired by the perfect mortification of wrathe, comprehēding the two vertues that resist it, meeknes,

and patience. For the first restraineth anger from agrieuing of any one. The second suffereth the grieuances that it receiueth. The first serueth to ma∣ke vs affable to all. The second to suffer of all. From whence proceede three greate benefits to make vs perfect in all that pertaineth to ourselues, to our neighbours, and to God.

1 First meekenesse, and patience giue vs quiet, and peaceable signory, and possession of ourselues, and of our paisions: For the meeke possesse the lande of their Hearte; and in patience wee possesse our soules, and obtaine peace of consci∣ence with cordiall alacritie of spirit.

2 Meekenesse also maketh vs amiable, and patience admirable. For hee (saieth the vviseman) that doeth his workes with meekenesse, is more to bee beloued, then honour, and glorie which men loue so much: and hee that hath valour to represse his anger, and to suffer wrong, crediteth his owne person, and edi∣fieth his neighbours: for better, and more admira∣ble, is the patient, then the strong man, and hee that ruleth his minde, then the ouerthrovver of cities. It is in some sorte a greater miracle to suffer iniuries ioy∣fully, then to raise deade men to life.

3 likewise meekenesse and patience, make vs ami∣able to God, and giue vs entrance to a familiar con∣uersation with his maiestie, whereas the want of them barreth vs the gate. Moyses for his greate meekenesse had very inwarde familiaritie with God: and (as S. Dionysius saieth) for failing a litle therein, the spirit decreased that hee had receiued. And if I will pray to God in euery place, and lift vp pure hā∣des to heauen, it must bee, hauing mortified anger, and contention, easing myselfe with the wings of meekenesse and patience.

4. Finally if I bee meeke, and patient, I shall par∣take with excellencie, the spirit of Christ IESVS our

Sauiour, who in these two vertues excelled, giuing vs a rare example of them in his life, and passion, like a most meeke, and patient lambe, that wee might imitate him therein. And to the two Apostles, who with a spirit of Anger and reuenge, cloked with zeale, desired that fier should come downe from heauen vpon the Samaritans, hee saide; You knovve not of vvhat spirit you are. As if hee should saye, the spirit of my disciples must not bee of anger but of meeknesse; not of vengeance but of suffrance. O meeke and patient IeSVS, vvho beeing cursed didst not curse: and suffering Iniuries, didst not threaten: and receiuing most grieuous contempte, either didst ansvvere vvith diuine meeknesse, or didst holde thy peace vvith admirable silence: ayde mee that in imitation of thee I may vanquish VVrathe, represse impatience, embrace meekenes: and armed vvith patience, may suffer afflicti∣ons vvillingly, that I may attaine to enioye vvith thee eternall repose Amen.

The XXIII. Meditation of Enuie.

The first Pointe

ENuy is a disordinate sadnesse for the goods of our neighbour when it excelleth and obscu∣reth ours. It springeth from pride, and is accompa∣ned with wrathe: so that the actes of these two vices doe accompanie it. The most ordinary are to abhorre my neighbour because his Prosperitie maketh mee sad: to reioyce at his fall, to grieue at his exalting: to heare his praise with paine, and his dispraise with delight: to murmur at him and his affaires, procuring to drowne, and vnder-value them, and vsing meanes to attaine to this ende.

1. Enuy feedeth itselfe in all kindes both of good and euill: from whence wee may collect foure sortes of Enuy. The first, and grossest Enuy is, to see others surpasse mee in temporall goods of wealthe, honour, dignitie, fauour with princes, beautie of body, and other such like excellecies. This is proper to world∣lings, and springeth from that pride which in the eighth meditation wee call worldely pride.

2 Another greater Enuy is fedde vpon letters, scien∣ces, habilities, and artes, and in those excellen∣cies which touche the vnderstanding. This Enuie assaileth those that professe studie, and it is mixed with obstinacye, and contentions, and with other vnlawfull meanes for a man to exalt his owne ho∣nour, and to abase, and vngilde another mans.

3. An other Enuy much greater feedeth vpon spiritu, all vertues, and goods, beeing sad that any others should haue any excellencie therein, or should bee honoured, and praised as holy men. This proceedeth from that pride which wee call spiritual, and setteth vpon those that conuerse with vertue: & it is most familiar, to principiants, and hipocrites.

4. Finally when this augmenteth it arriueth to the supremest degree, which is called Enuie of gra∣ce, and brotherly charitye; and it is one of those sinnes which are against the holy Ghoste, beeing sad, and heauy that our neighbour should bee vertuous, and should haue the graces, and giftes of the holy spirit, wishing that hee had them not: from whence proceedeth the most grieuous sinne of scandal; which is, to saie, or doe something to cause our neighbour to loose grace, and charitie. Such was the enuie of the diuell against man, by the which (saieth the wi∣seman) deathe entred into the worlde, whome all they imitate that are of his faction. This might suf∣fice to abhorre this so abominable vice, which ma∣keth mee an imitatour of sathan. And so confoun∣ding

myselfe for the sinne which in this matter I haue committed, I will saye to myselfe: seeing thou wast called to imitate Christ, imitate not his enemie, for if thou imitatest him inenuie, thou shallt bee partaker of the deathe that entred thereby.

The seconde Pointe.

SEcondly, I will consider the innumerable euills of sinne, and paine that spring from enuie, by Gods iust punishement, that itselfe might bee the most cruell tormentour of him that is subiected vnto it, aswell in this life, as in the other. First, enuie is a∣venemous breathe of the infernall serpent, by the which hee casteth out all his poison togither, sedu∣cing to most grieuous sinnes, obscuring reason, in∣raging the soule, corrupting the bodie, and rotting the bones, and much more destroying the strong ver∣tues of the hearte. And on the other side, it is like a disease incurable, or very difficult to bee cured: for as it is a vice infamous, and proper onely to base mindes, wee are ashamed to manifest it to the spiri∣tuall phisition; and with what successe soeuer it bee, though it bee contrary, prosperous, or aduerse, it is baited, and augmented. All which may be pondered by certaine examples of holy scripture, in all estates of persons, according to the degrees of enuie that wee spake of. Cain thorough enuie, that God ac∣cepted the sacrifice of his brother Abel, killed him by deceite, and cruellty: yea hee would haue coue∣red his sinne from God, and hee dispaired of mercye, and remedy. The bretheren of Ioseph thorough enuie, put him in a well, and solde him for a slaue; and though hee humbled himselfe vnto them, they were not appeased. Core, Dathan, and Abyron, en∣uing Aaron, and Moyses, would haue vsurped their dignitie, and haue put the people in a tumult: for the wich the earthe opened, and swallowed them

aliue. Saul thoroughe Enuie persecuted Dauid with such obstinacy, that hee liued as if hee had beene possessed with a diuell, and killed himselfe, like a man in despaire. Finally the Ievves, for the Enuy they bore against our Sauiour Christe, commited the grea∣test sinnnes, and suffred the greatest punishments, that haue happened in the worlde.

3. From hence I will passe to consider the punish∣ments of hell, where the Enious with incredible ra∣ge shall turne against themselues, biting their owne fleshe, and that cruell worme that gnaweth their consciences shal whet their teete with Enuy, remem∣bring what goods they lost, and others obtained: specially when after the day of Iudgement, they shall see the glorie of the righteous, whome here they despised.

4 Finaly, Enuy is so euill, and cruell that it con∣uerteth al things to its owne hurt. From other mens good, it draweth a spirit of heauinesse that dryeth vp the bones. And from other mens harmes, it dra∣weth such a manner of ioy, that with the sinne it maketh it selfe partaker of them. And therefor in hell the good, & euill of others, shall bee the proper tormēts of the enuious. Now this being so why doe not I trēble at this cruell Beaste? How dare I dwell with this basiliske that with his eye killeth, & tor∣menteth mee? O how truely may I apply to myselfe that of the Apostle: VVoe to mee that vvickedely haue follovved the vvaies of Cain, persecuting for enuy my bretheren: & like Balaam haue giuen them euill counsell to ouerthrovve them in sinne: & like Core haue preten∣ted to exalt myselfe, by debasing of them. I haue deser∣ued, o my God, that the earthe should svvallovve mee as it did Core: that I should perishe miserably like Balaam: and that thou shouldst caste mee for euer out of thy presence like Cain, imiating in paine those vvhome I imitated in sinne. But heerein by thy grace I differ from

Cain, confessing that thy mercy is greater then my vvickednesse, and therefore I hope to obtaine intire pardon therof.

The third Pointe.

THirdly, I will consider the greate benefits which are included in the perfect mortificatiō of Enuy, & in embracing brotherly Charitye. Pondering First, the actes of this charitie, as they are contrarye to en∣uie. The first is, to resiste euill motions, in such sorte, that though I feele myselfe to bee assailed with heauienesse for the prosperitie of my neighbour, that yet I giue not consent thereunto. Another, and better is, to reioice at his good, as if it were myne owne, and to giue him, the much good may it doe him. The third, and most perfect is, to wishe that many had the same excellencies that I haue, yea, and greater, if God shall bee so pleased, reioicing the reat for this cause, as if they were mine owne. To moue mee to so excellent actes I am to ponder, that it is the generositie of a christian minde, to seeke more Gods pleasure, then mine owne; and the glorie of God much more then mine owne: and that it may bee spread amongst many, and in many things. And if it bee Gods will, and for his glorie, that others should haue greater naturall, or supernaturall giftes then I, it is iust, that my will should condescende thereunto. I must not bee like Iosue the seruant of Moyses, who was enuious that others should prophe∣cie, but like Moyses himselfe, who saide: I would I might vnderstand that all did prophecie, that all were wise, prudent, and holy: and that all did serue, and glorifie God. I must not bee like the disci∣ples of Iohn Baptist, who were enuious that Christe should baptize, and that all should followe after him; but rather as the Baptist himselfe, who saide:

It behoueth that Christe encrease, and I diminishe: I reioice that my neighbour is axalted, & I humbled: and so it is meete when God will haue it so. Besides this, brotherly charitie, contrarily to enuie draweth out of all things good to itselfe: for reioicing at the good of my neighbour, I make it myne owne: and grieuing at his euill, I shall free miselfe there∣from: for by such actes I dispose myselfe, that God may giue mee the one, and deliuer mee from the o∣ther, in such sorte as shall bee most conuenient for mee. Finally, with this charitie, whose fruite is pe∣ace, and ioie in the holy ghoste, I shall beginne euen from earthe to taste what is in heauen, where all the blessed are contented, and the least are parta∣kers of their glorie, that haue most, thorough the ioie they receiue thereby. And so I shallbee parta∣ker of the prosperitie, and ioie of all my neighbours, hauing so many motiues of allacritie, as I shall see good fortunes happen vnto them. O my soule, begin foortvvith to exercize vpon earthe, the life that thou hopest to enioye in heauen. If thou vvilt needes haue enuye, let it bee a holy enuye of the good, imitating them in that vvhich is good, endeuoring to excell all, not to bee more honoured, but that in thee God may bee more glorifyed vvorlde vvithout ende. Amen.

The XXIIII. Meditation of Slothe.

The first Pointe.

ACcidia, (which wee commonly call by the name of Slothe), is a disordinate heauinesse, and fastidious irksommesse of vertuous exercize. Hereein wee may sinne manifoudly, thorough the many vices that accompanie it. The first is, an ouergreate feare of the labour, and hardenesse of vertue, flying it for this cause: from whence pro∣procedeth hauinesse, and tediousnesse in the exerci∣zes

therof, performing them with irksomnesse. The second is, pussillanimity, and cowardise in enterpri∣sing difficult things in Gods seruice hiding for this cause the talents that God hath giuen mee, & not v∣sing them••, when the lawe of iustice, or charitie 〈◊〉〈◊〉 obligeth mee. The third, is slothe, and negligence in fullfilling and obseruing the lawe of God, the Euan∣gelicall councells, the statues and rules of my estate, and office doing these things a litle more or lesse with breakings of delayes, and repugnancies, for feare, and when I cannot otherwise leaue them vn∣donne with base endes and seruile and subtle inten∣tions. The fourth is inconstancie, in prosecuting the actions of vertue and carriyng them to the ende: with instabillitie in them, dashing out of one, into another to take away tediousnesse, vntill I leaue of the good I haue begun, retourning backe, like a dog to his vomite. The Fifth is dismaiednesse, and distrust of getting the vpper hande in pretention of vertue: or of getting the victorie against temptati∣ons, vntill wee fall into the abisme of desperation. The sixth is, rancour, and indignation against spiri∣tuall persons, because their vertues, and good ex∣amples vpbraide mee to my face: or because I am of∣fended with the aduises, and corrections I receiue from them. The seuenth is, idlenesse in loosing that precious time which God hath giuen mee to labour. As also ouermuch sleepe, and drowsinesse in good workes, specially in the spirituall exercizes of praier, reading, masse, sermons, and speeches con∣cerning God, thorough the small delight I take in them. The eight is, vagation in diuerse vnlawfull, and vaine things to entertaine mee: as are voluntary distractions of thought, and imagination: pratling, and loosnesse of tongue in idle wordes; vaine spor∣tes; beholding prophane representations; curiosity of the senses; wauing of the bodye, gadding vp and

downe the streetes, heere, and there for pastime, and recreation; and desiring change; beeing constant in nothing but in inconstance. Finally to this vice belōg all sinnes of omissions, and negligences in Gods ser∣uice, which are innumerable: and hardely shall you finde a good worke, but it hath some of these defe∣ctes, either in the beginning, in the midle, or in the ende; wherefore I am greately to accuse myselfe be∣fore our Lord, saying vnto him: I confesse, o my God, that in this vice onely, I haue sinned so often, that my sinnes are numberlesse: and therefore I throvve them alltogither into the numberlesse multitude of thy infinite mercies, that thou maiest remedie the number∣lesse multitude of my miseries.

The Second Pointe.

SEcondly, I am to consider the most grieuous hur∣tes proceeding from slothe: Some that spring from itselfe: and others added by the iust chastizement of God, both in this life, and in the other.

The first, are the most grieuous: For luke-warmnesse is painefull, and perillous, the shadowe of deathe, and very neere neighbour to hell: it emptieth the hearte of spirituall consolations, it fillethe it with heauinesse, and openeth the gate to innumerable temptations of the diuell; who commeth to dwell, and settle himselfe in that soule which hee findeth idle, and vacant; bringing with him, seuen other worser diuells, which are the multitude of sinnes: for all gather themselues to the slothefull, and idle soule, which (as Salomon saieth) like a vineyarde, or graunge which is not cultiuated, nor hath no trē∣che, nor inclosure, is full of the nettles of sinnes, and of the thornes of passions, and amaritudes; it is trod∣den vpon, and trampled by the diuells, and by di∣uerse vnquiet thoughtes, which like passengers

enter in, and issue out by it. From whence procee∣deth a strange pouertie of spirituall goods and an vnproffitable beggerie, for hee that in the winter of this life hath not plowed, nor laboured, shall begge in the summer of deathe, and shall finde none to giue him what hee beggeth: like the fiue foo∣lish virgins, who thorough slothe falling a sleepe, begged oyle for their lampes, and none would bee giuen them.

2 Besides this, the iust sustaine exceeding greate losse by this lukewarmnesse: which is as it were the can∣ker of vertues, the mothe of good workes, the aloes of consciences, the banisher of diuine conso∣solations, the diminisher of merits, and the aug∣menter of their labours: for the lukewarme in ver∣tue, walke full of feares, and desires. Feares oppresse them, and desires torment them. They labour much, and thriue but litle, for the burthen of Gods lawe lyeth heauy vpon them, and they merit but litle in bearing it, because of the greate repugnancie, and yrkesomnesse wherewith they beare it: and so they liue in perill of forsaking it, and of falling into the malediction of Ieremie, which saieth. Cursed bee hee that doeth the vvorke of our Lord fraudulentlie. And into that other most terrible one, wherewith Christe our Lord menaced a lukewarme bishop, say∣ing vnto him: that if hee amended not hee would vomite him out of his mouth and cast him both from himselfe, and out of the misticall bodie of his churche. Finally as the slothfull seruant which buri∣ed the talent of his Lord, lost what hee had, and was cast into vtter darkenesse, wherethere is perpetuall weeping, and gnashing of teethe: so the slothfull shallbee punished in hell with torment proportio∣ned to his slothe, taking from him the Talent of faithe, and hope which hee had buried. And be∣cause hee loued idlenesse, and trembled at labour,

hee shall liue in perpetuall darkenesse: not working, but suffering, trembling, and gnashing of his teethe for the terriblenesse of the torments that hee suffe∣reth. O eternall God by vvhose sentence the faint hear∣ted, and slothefull perished in the desert, vvithout en∣tring into the lande vvhich thou hadst promised them; I confesse that for my slothe, I deserue to bee cast out of thy house, to bee excluded from thy kingdome, and beeing bounde, hande, and foote to bee cast into vtter darke∣nesse. I am grieued, o Lord for my former slackenesse: de∣liuer mee from it for they mercie, that I may merit to enter into the lande of eternall promise. Amen.

The third Pointe.

THirdly, I will consider the greate benefits that I shall obtaine by vanquishing slothe, and imbra∣cing spirituall alacritye, and feruour in the seruice of God: for First, the workes of vertue, shalbee easie and sweete vnto mee: I shall labour litle and thriue greately, encreasing much in a litle time: like to those workemen, who comming late to the vine∣yarde, laboured so feruently, that thy merited as greate rewarde in one hower, as the slacke did that had laboured many howers, bearing the burthen of the daye, and of the heate, which burthen they had not felt, if they had feruently laboured: for the ala∣critye of the spirit, maketh the burthen of the lawe very easye, and the yoke thereof very sweete. And besides this, it augmenteth merites, it doubleth the talents receiued; it causeth greate peace in the soule, and it much assureth Perseuerance to the ob∣taining of glorye

2 I may likevvise ponder, that God our Lord excee∣dingly delighteth to bee serued with zeale, and ala∣critye: for as hee is essentially alacritye itselfe, and as all the workes that hee doeth, and the rewardes that hee giueth vs, are with greate alacritye, reioi∣cing

in dooing vs good; most iustly hee commaun∣deth mee to serue him, and giue him, what hee re∣quireth, not with yrksomnesse, and sadnesse; not perforce, & with repugnancye, but with feruencye, and alacritye of harte: Hilarem enim datorem, dili∣git Deus. For God loueth a cheereful giuer. To such a one hee doth greate fauours, and heareth the pe∣titions, and desires of his hearte. And finally hee giueth him a taste of that alacritye that is enioyed in heauen, because hee fullfilleth cheerefully Gods will vpon earthe. And therefore I am most earnestly to begge of God our Lord this most noble spirit of alacritye in his seruice, saying vnto him with Dauid: Render vnto mee the ioye of thy saluation, and confirme mee vvith the principall spirit. O sauiour of the vvorlde, that reioycedst like a giant to runne thy carreere, though it vvere very sharpe, graunte mee that healthe, and al∣lacritie of spirit, that thou gainedst for mee, that I may in such manner runne my carreere, that I may merit to gaine an eternall crovvne. Amen.

The XXV. Meditation, vpon the ten Commaun∣dements of the lawe of God.

FOr the ende of this meditation, it will much helpe to forme in the imagination a figure like the vision which the Prophet Zacharie had, wherein hee sawe a volume, or parchment extended, which was ten cubits in breadth, and twenty in length, wherein were written the sinnes of him that stealeth, and of him that sweareth falsely, and the malediction that shall therefore light vpon him; which volume came flying to his house, and destroied it, vntill it had consumed all the wood, and the stone. In the same manner I will imagine be∣fore mee a greate booke or parchement very broade and long: and in one side thereof, I will beholde

written my oathes, theftes, murmurations, and all other sinnes that I haue committed against the ten commaundements of the lawe of God: for as I goe writing them in the booke of my conscience, God goeth writing them in the booke of his iustice to chastize the in his time. And on the other side, I will beholde written all the maledictions, and punish∣ments that God menaceth to such as breake these ten commaundements, or any ofthem: making compa∣rison betweene the sinnes, and the punishments in number, grieuousnesse, and continuation. For if my sinnes bee many, the punishments shallbee manye: and if they were very grieuous, and of long conti∣nuance, the punishments shallbee very grieuous, and of so long continuance, that they shallbee eter∣nall. And for that chastizements when they are be∣helde very farre distant, terrifye but litle, I will imagine that this booke of Gods iustice, commeth flying very swiftly to light vpon the house of my soule, and peraduenture it is allreadye very neere, and will this day light vpon it, deathe, or chastize∣ment seazing sodainely vpon mee. For if I make haste to sinne; God will likewise hasten his punish∣ments, and make desolate my bodye, soule, honour, wealthe, and all that I haue. VVith this holesome apprehension, I will beseeche our Lord to illuminate my soule, that I may knowe the sinnes that are writ∣ten in this booke, and the chastizements, that I haue deserued, ayding mee with his grace bitterly to bewaile them, that with my penance, I may blotte out the sinnes, and that his mercy may likewise blotte out the maledictions, that hee had written against them.

This beeing presupposed, I will begin the medi∣tation, discoursing vpon the ten commaundements, of the lawe of God: with aduertissement, that (as Cassianus sayeth) the commaundements of God haue

two senses, one literall, and the other spirituall. The first serueth for ordinarie people that pretende no more but to saue themselues. The second for those that desire greater perfection, who are not content to flye, onely mortall, and veniall sinne: but also desire to flye whatsoeuer imperfection is contrarie to the ende of the precept. And according to this second sense, I will declare in what manner wee sinne against euery commaundement.

The first Pointe.

FIrst, I am to consider what God commaundeth, and prohibiteth in his holy lawe, and in what sorte wee doe sinne against it, running through the ten commaundements, and thorough that which spiritually they include within them. The first com∣maundement, commaundeth the principall workes that appertaine to the vertue of faithe, hope, chari∣tie, and religion: that is to say, to adore one onely God; to beleeue firmely all such things as hee hath reuealed to his churche: to expect those which hee hath promised, and to loue him more then all things that are created. Against this I may sinne, First, by idolatrie, or infidelitie, adoring false Gods, or deny∣ing that which God hath reuealed, or doubting thereof. I may likewise sinne, (as the holy scripture sayeth) adoring the idole of mine owne iudgement, and will, rebelling against the will of God, or hol∣ding for my God, my belly, or money: or denying God by my workes, or not obseruing due loyalltye vnto him. Secondly, I sinne, in despairing that I shall obtaine heauen, or pardon for my sinnes, or that God will heare my praiers according to his promise: and contrarilie in presuming to obtaine this, without vsing the meanes that God hath there∣fore ordained. Thirdly thorough hatred, or want of loue, louing some creature more then God; or reie∣cting

the will of God, to fullfill that of the creature, or in beeing slacke in louing him with all my heart minde, and soule, and with all my force; much forgetting both him, and his benefits.

2 The second commaundement, prohibiteth euery defect whatsoeuer, in the truthe, iustice, reuerence, and necessitie of an oathe: so that I may not by swearing, affirme any thing contrarie to my beleefe: or promise any thing without intention to fullfill it, or any thing that is euill, or not fullfill that which is good, nor swear without necessitie or vtil∣litie, nor without considering well what I saye; nor without that reuerence that is due to the soueraigne name of God, whensoeuer I take it in my mouthe. I may likewise sinne, breaking my vowe, or cause∣lessely differring to fullfill it, or beeing slacke in the obseruation of it, derogating from the perfecti∣on that I professe.

3 In the third of sanctifying the feastes, I may sinne in doing in them any seruile worke, that is prohi∣bited, or in not hearing a whole masse, or in not as∣sisting thereat with due reuerence and attention: or wasting such dayes in things vnworthy of the feaste, and of the ende for the which they were instituted, which is, to praie, and to glorifie God.

4 The fourth commaundeth, to honour our pa∣rents according to the fleshe, to susstaine them in their necessities, and to obey them in their iust pre∣ceptes: and in like manner our spirituall fathers, pre∣lates, and superious, obeying their ordinances with∣out contradiction, or without peruersenesse of iud∣gement, without repugnancy of the will, and without delay in the execution. And to drawe this out more curiously, I am in humillitie to holde all for my superiours, honoring all, and subiecting my∣selfe to euery humaine creature for God

5 The fifth, not to kill, prohibiteth all that hath

beene declared in the two and twentieth meditation, of wrathe: and spiritualizing the seuerall wayes of killing. First, I kill my soule by sinne, taking away from it the life of grace. Secondly, I extinguish the spirit, that is, the inspirations of the holy spirit, re∣iecting those good desires wherewith hee inspireth mee. Thirdly, I crucifie Christe with in mee, and trample vpon his blood, doing workes, for which hee might againe bee crucified, if the first crucifying had not suffized. Fourthly, I kill the soules of my neighbours with scandall, beeing to them a stum∣bling blocke by my euill example: or not succouring them with correction, or counsaile, or spirituall al∣mes, when charitie obligeth mee thereunto: as wee call it killing of the poore, when wee succour them not with the corporall workes of mercie.

6 The sixth, not to committe fornication, prohi∣biteth all that which is declared in the 20. meditatiō of Luxurie. But yet there are other sortes of spirituall fornication, and adulterie, forsaking God which is the true spouse of our soules, to ioyne mysefe by dis∣ordinate loue vnto some creature; or adulterating the workes, and wordes of God, doing, and saying, them, not to please him, or to ingender spirituall children that may bee pleasing vnto him, but for my owne pleasure, or temporall proffit. Or finally beeing alltogither forgetfull of God, and diuerted with idle occupations. The seuenth not to steale, prohibiteth all that hath beene spoken of in the one and twenteth meditation of auarice: and besides this, spiritually I robbe, and destroie many things pertaining to others, conrarie to the will of their owner. For I robbe God of his glorie, and play the banqueroute with his giftes: I am an vnthrift of the time that I had to spende in his seruice: I pay him not the debtes, that I owe him, by reason of my sin∣nes, or of his benefits, satisfying for the one, and

beeing thankefull vnto him for the other. I robbe my will which I deliuered him by my vowe of obe∣dience: and I vsurpe his authoritie, interposing my∣selfe to iudge the secrets of my neighbours, which belong to his tribunall. And in like manner, I des∣troye the charitie, and spirituall riches of my neigh∣bours, ayding the Captaine of theeues the diuell, who is continually busied in robbing them.

8. The eigth not to beare false witnesse, prohibi∣teth all sinnes of the tongue, that are against the honour, and fame of our neighbour, whereof men∣tion was made in the two and twenteth meditation, of wrathe. Also, to iudge rashly of his affaires, or to suspect euill of them, taking them in the worst parte without a sufficient foundation: or to deceiue him by any manner of lye, or fiction, as is that of hipo∣crisie, adulation, flatterie, worldely compliments, and offers, hauing no purpose to fullfill them. And spiritualizing this precept, I beare false witnesse against God, when I thinke basely of his goodnesse, and mercie: of his iustice, and prouidence: And when by my euill workes, I defame, and discredit his lawe, and his doctrine, and am a cause that his holy name is blasphemed among the gentiles, or lesse esteemed, and reuerenced among the faithfull. I also lye to God, when I fullfill not my worde, hauing giuen it vnto him: nor the resolution that I made to doe some thing in his seruice. The ninth and tenth commaundements are declared in the sixth and seuenth.

After I haue considered these sinnes, I am to charge myselfe with them before our Lorde with greate dolour, and shame for hauing committed them. And allbeeit I had broken but one commaundement onely, I may esteeme myselfe (as the Apostle S. Iames saithe) gilty, and culpable of all: for in euery sinne I shall finde that which is spiritually prohi∣bited

in all: for one mortall sinne onely, in the forme that hath beene declared, is as idolatrye, infidelitie, hatred, adulterye, theft, infamye, and homicide. And therefore reprehending myselfe, I may call my∣selfe by these infamous names, saying. Idolater, infi∣dell, adulterer, theefe, hypocrite, and homicide, hovv hast thou dared to iniurie so many vvaies a God of so infinite maiestie? VVhy doest thou not breake thy hearte vvith griefe, for hauing broken the so iust commaunde∣ments of thy Lorde? O God of my soule, that I might say to thee vvith Dauid: Mine eies haue gushed forth issues of vvaters: because they kept not thy lavve, Graunt vnto mee these teares so abundaunt, that I may vvashe therevvith my innumerable sinnes.

The second Pointe.

SEcondly, I am to consider the maledictions that God powreth out vpon the breakers of his lawe, and the terrible punishments that hee menaceth vnto them, both in this life, and in the other.

1. This I may ponder discoursing first of the terri∣ble catalogue that Moyses maketh of these maledic∣tions in two chapters of Deuteronomye, saying vnto the people, that if they broke the lawe of God, these maledictions should come vpon them, and ouertake them. Thou shalt bee cursed in the city, and in the feelde. Cursed shallbee the fruite of thy wombe, and of thy flockes: God shall sende downe vpon thee famine, and pestilence: hee shall chastize thee with pouertye, burning feuers, colde, heate, corrupt ayre, and rottennesse vntill thou perishe: The heauen that is aboue thee shallbee of brasse, and the earthe that thou treadest shall∣bee of iron: It shall raine dust vpon thy lande, and the ashes of heauen shall fall downe vpon thee. Hee shall deliuer thee into the handes of thy ene∣myes: and thy deade bodye shallbee foode: for

the birdes of the aire, and for the beastes of the earthe. And in this manner hee goeth on with other horrible maledictions, which after hee hath rec∣koned vp, as if they were but litle ones, hee saieth; God shall augment these plagues adding others that are greater. And because the curse of God is not onely in worde, but in deede, there is none of those that infringe his lawe that shallbee able to escape, what God shall inflict vpon him. An finally all shal∣bee ouertaken with that last which Christe our Sa∣uiour shall pronounce at the daye of iudgement, the terriblenesse whereof hath already beene declared. The effects of these maledictions, the miserable peo∣ple of the Iews had experience of in their time, and many of them ••ee experiment in ours: which with all are aduises for our amendment: for that the desire of this diuine Lawgiuer, is not to intangle vs in these maledictions, but to terrifye vs that wee may keepe his lawe, and bee deliuered from them. O most iust lavvgiuer, I confesse that in very greate iustice the heauen should bee to mee of brasse, and the earthe of Iron, and that I deserue neither the fauour of earthe, nor heauen. I deserue that thou shouldst stoppe thy eares against my praier, beecause I stoopped mine a∣gainst thy lavve. I haue drunke vvickednesse like vvater, and therefore it is reason that malediction should enter like vvater into my bovvells. But remem∣ber, o Lord, that thou didst subiect thyselfe to the curses vvhich the lavve cast vpon him that dyed orucified, to deliuer vs frō the curses that are menaced by the lavve. Applye vnto mee then the fruite of thy deathe, pardo∣ning mee the sinnes that against the lavve I haue com∣mitted, and freeing mee from the maledictions that for them I haue deseruea.

2. I may likewise ponder the chastizements that God inflicteth vpon those, that breake the ten com∣maundements of his lawe, as they are ••epresented in

the ten plagues of Egipt, with the which they are many times punished, that are rebells to the com∣maundement of God, as Pharao, and his vasialls were, there comming vpon them frogs, flyes, gnattes, pestilences and grashoppers, thunders, lightnings, and haile, and darkenesse exceeding thicke: yea, and the Angell of God with his sworde drawen, entred their houses, killing their first begotten, and destroy∣ing what they loued most, vntill at last the sea of tribulations, (which giueth free passage to the iust) drowneth, and strangleth them for their sinnes, sin∣king like leade to the bottome of hell, where they shallbee melted, & tormented in that fier euerlasting. 3 And that wee may not imagine that these Plagues touched onely the auncients before the comming of Christe, when our Lord was called the God of ven∣geance, there is mention also made of them in the Apocalips. For Gods prouidence which is benigne to the obseruers of his lawe, is rigorous against those that infringe it: wherefore hee hath in readi∣nesse seuen Angells with seuen terrible trompets, and other seuen with seuen cups full of his wrathe, and indignation, which they powre out vpon the earthe, striking sinners with horrible plagues. O my soule, vvhy doest not thou tremble to trespasse that lavve, that hath such terrible, and zealous reuengers? Hovv is it, that thou art not terrified vvith the sounde of these trompets? Hovv is it, that horrour is not caused in thee vvith the horrible vvine of these cups? Hovv art thou not affrighted vvith the dreadfulnesse of these plagues? O most mercifull IESVS that receiuedst fiue vvoundes on the Crosse, and from heade to foote vvast vvounded theron: cure vvith thy precious blood the vvoundes of my sinnes, that I may bee free from so hor∣rible plagues.

4. Lastly, I will ponder some particular cha∣stiz ements that God threateneth in Scripture to

such as breake any speciall commaundements: that is to say. A man that svveareth much shallbee filled vvith iniquitie, and plague shall not depart from his hovvse. VVherein are set downe two most grie∣uous hurtes of this vice, which are, to fill the house of a man with sinnes, and punishments, with spi∣ritual, and corporall woundes, and to lay it euen with the foundations, as it is manifest by the male∣diction of the volume, which wee put in the begin∣ning of this Meditation. Also against him that des∣piseth his father, and mother hee sayeth: That the rauens shall pull out his eyes, and the Eagles shall eate them: for such a one is not worthy of long life, but of an infamous deathe and in the other life, the infernall crowes, and Eagles shall pull out his eyes, blinding him with obstinacye, & eating his bowels with dolour. And in this sorte wee may ponder, other chastizemets collected from what hath beene declared in the seuen Meditations precedent.

The third Pointe.

THirdly, I am to consider the benedictions that God powreth out vpon those that obserue his lawe: as well corporall, as spirituall benedictions, and aswell temporall, as eternall.

1. This I may ponder first running thorough the catalogue that Moyses maketh of them in the same booke of Deuteronomye, saying to his people, that if they obserued the lawe of God, all these blessings should come vpon thē, & ouertak them. Thou shalt, (saithe hee) bee blessed in the citie and in the feilde: blessed shallbee the fruite of thy wōbe, of thy lande, of thy flockes: Blessed shall thy garners bee, and what thou shalt take out of them; blessed shallbee thy commings in, and goings out, and all the wor∣kes of thy handes. Our Lord shall open his most ex∣cellent treasures to inriche thee, and his heauen that

it may raine vpon thee plentifull showers. He shall make thee the heade, and not the feete, thou shallt bee superiour, and neuer inferiour; and thy enemies shall fall before thee. Our Lord shall exalt thee to bee his holy people, and all shall respect thee, be∣cause thou art fauoured by his holy name.

These, and other benedictions Moyses goeth on with all; which allthough they are temporall, acco∣modated to the estate, and condition of that imper∣fect people: yet they are a signe of others much grea∣ter, and spirituall which God giueth to Christian people; who with all, want not these temporall, af∣ter a more excellent manner: for the prouidence of our heauenly Father (as his sonne himselfe did pro∣mise vnto vs) is carefull to prouide for vs those that are meete, giuing them for an addition to those that obserue his lawe. For thee that openeth his hande, and filleth with his blessing brute beastes, shall open it much better to replenish his children.

2. From hence I will ascende, to ponder the spiri∣tuall benedictions, which God giueth to those that keepe his lawe, in the keeping whereof, hee hath with greate excellencye included three kindes of good: to witte, honest good, proffitable good, and delectable good, of the which Dauid in the eigh∣teenth Psalme maketh another sweete catalogue. For first the law of God is most pure, and most holy, conuerting soules, replenishing them with wisdome, and all vertues. It is also most proffitable to obtaine all good that may bee desired, not onely for the soule but for the bodye, as healthe, long life, sustenance, and prosperitye: And therefore it is more to bee desired then Golde, or then precious stones, or more then all the treasures of the earthe. It is also most delectable, much more then honye, or the honye combe, and cheereth mens heartes with a greater alacritye, then any that can bee giuen,

by all the sweet things of this life. From hence it is, that God preuenteth principiants with the benedic∣tion of delight, that they may cheerefully begin the waye of his commaundements. To those which are proficients, this diuine lawgiuer giueth his benedie∣tion, that they may encrease from vertue to vertue, vntill they arriue to the height of perfection. And vpon the heades of the iust that are perfect, hee powereth his blessing in abundance, giuing them some taste of what in glorie they shall enioie. And finally in the daye of iudgement hee will giue them the supreame benediction, saying vnto them: Come yee blessed of my father, to possesse the king∣dome prepared for you: as allready wee haue pondered.

Considering these blessings, and comparing them with the curses which in the precedent pointe were declared, I am principally to collect three affections of very much importance. The First is agreate Sor∣rovve for hauing infringed a lawe so holy, so pro∣fitable, and so sweete, making myselfe vnworthy of its celestiall benedictions, & incurring the three euils contrarie to the three goods that haue beene spoken of: for togither with the breache of the lawe marche those vices that pollute both bodie, and spirit; all the temporall, and eternall hurtes, that bodie and soule doe suffer: and all the heauinesses, and bitternesses wherewith our heart is afflicted.

2 The Second affection is of Confidence, assuredly hoping that if I obserue the lawe of God, I shall obtaine the blessings that hee promiseth mee, calling to mindethose memorable wordes of Ecclesiasticus, who saieth, Homo sensatus credit legi, & lex illi fidelis, The wise man beleiueth the lawe of God, and the lawe is faithfull vnto him: which is to say. The iust man, and the lawe are faithfull one to another.

The iust is faithfull in obeying the lawe, and the lawe is faithfull in rewarding the iust. It defendeth him in perills: It comforteth him in his aduersities: it directeth him in his prosperities: it counselleth him in his doubtes: it fauoureth him in his busines∣ses: it maketh his praiers to bee hearde; it aideth him in life: it protecteth him in deathe: and finally it croweneth him in glorie. O my soule bee faithfull to the lavve of God, and the lavve shallbee very faithfull to thee. Faile not thou in doing vvhat it commaundeth thee; and it vvill not faile to doe vvhat it promiseth thee. Praise thy soueraigne lavvgier vvith the psalterion of ten strings, keeping his ten commaundements, and thou shallt forthvvith bee partaker of his promises. Say not vith the vvicked Israelits: It is a vaine thing to serue God, and vvhat prossit haue I in keeping his com∣maundemenis? Conuert thyselfe truely to our Lord, vvith a contrite heart for hauing broken them, and thou shallt see by experience the difference betvveene the iust, and the sinner: betvveene those that obserue his lavve, and those that infringe it.

3 The third affection must bee greate loue, and estimation of the lawe of God, endeuoring (as Salo∣mon saieth) to write it in the tables of my hearte, which are the three faculties of my soule: In my Memorie to bee alwaies mindefull of it: In my Vnderstanding to meditate continually the∣reon: and in my VVill to loue it, and if neede were, to laye downe my life for it: saying, as Moyses to his people: I will meditate thereon in my house, and vpon the waye: at my downe lying, and vp rising: I will put it as a signall in my handes, to worke thereafter: and I will haue it before my eyes, to guide mee thereby: saiyng with Dauid; Lord, how haue I loued thy holy lawe? all the whole day it is the matter of my meditation. O most sweete law∣giuer, who when thou becamest man, didst forthwith

put this lawe in the middest of thy hearte, and by thy grace write it in the heartes of thy elect, write it also in my hearte, in such manner as may neuer be blotted out, that I may bee worthy to bee written in the booke of life, without euer being blotted out thereof, worlde without ende. Amen.

The Conclusion of what hath beene saide.

OF all that hath beene saide in this meditation, I will recollect a briefe summe of the Titles therein; aswell to procure greate contrition for ha∣uing broken the lawe of God, as to animate my∣selfe to keepe it with perfection.

First, beause it is iust, and holy, and with greate excellency imbraceth al kind of good. Secondly, to de∣liuer myselfe from the maledictions, & plagues both temporall, and eternall that it menaceth. Thirdly, to enjoye the innumerable benedictions that it pro∣miseth in this life, and in that to come. Fourthly, and principally, for the lawgiuer that gaue it, to witte, God infinitely good, wise, and potent: and my infi∣nite benefactour, vpon whome dependeth all my good, both temporall and eternall. And this reason onely shall suffice to moue mee to loue a lawe giuen by such a Father, and to bee infinitely sorry to hauen broken it:

The fifth Title is, for that the lawemaker himselfe becomming man, put it in the middest of his hearte, and came to fulfill it entyrely, without omitting a∣ny iotte, or tittle to moue mee by his example, to the perfect accomplishement therof.

The sixth is for the fidelity of the lawe to those that obserue it; and for the experience that I myselfe haue of the greate good I shall get by obseruing it, feeling greate peace, and serenity of conscience, and greate, allacritie, and confidence in God. And con∣trarilie,

of the greate euill that befalleth mee when I breake it, hauing my Hearte broken with sinnes, excessiue feares, remorses of conscience, and many o∣ther miseries. And finally, because at the houre of deathe, nothing will more torment mee, then to haue broken the lawe of God nor nothing more content mee, then to haue obserued it, because vpon this dependeth my damuation, or saluation. Hereup on I will cōclude as Ecclesiastes cōcluded his booke, saying: feare God, and keepe his Commaundements, for this is the whole man: that is to say. Heerein consisteth the whole beeing of man, and the accom∣plishment of the obligations of the whole man: and whosoeuer faileth heerein, faileth in the integri∣tie, and perfection of a man, and doeth like a beaste.

The XXVI. Meditation vpon the fiue Senses, and exteriour Faculties.

The first Pointe.

THe first pointe shallbe to recall to my remē∣brance the sinnes that I haue committed by my fiue senses, and exteriour faculties of my bodye, accusing myselfe thereof before our Lorde.

1 First, with my eyes I haue sinned, delighting to see beautifull, vaine, curious, or hurtfull things, onely for vanitye, or curiositye, or sensuallitye, with immodestye, and libertye of fleshe, and disedifica∣tion of others. So that, many times I sinne in the things, that I beholde, or in the intention where∣with I beholde them, or in the manner of beehol∣ding them, carrying faulcons eyes, and lightly mo∣uing them to one side, and to another. My eares I haue had open to heare vaine, and curious talke, impertinent nouelties, flaterings, and praises of myselfe; murmuringes, and detractions of others,

without reprehending them, or stopping them, or as much as shewing an euill liking of them when I was obliged thereunto. And hauing so much gust in hearing these things, I haue beene disgusted to to heare good talke, and displeased to heare sermons, and the aduises, and corrections of those that were obliged to giue me them.

VVith the smell, taste, and touching, I haue ma∣nifoldly sinned in gluttonye, and luxurye, as hath beene declared in the meditations of these vices.

2 But of the sinnes of the tongue what shall I say? For some wordes I haue spoken against the due respect to the name of God: some against the ho∣nour, and fame of my neighbour: And some to the greate hurt of my soule, as appareth by what hath beene set downe in the first pointes of the precedent meditatiōs. Other some wordes haue beene vicious, by failing in the due circumstances, speaking things vndecent for my estate, and profession: or in places, and times prohibited, as, to talke much in the churche, at masse, or at sermon time to the scandall, of others: or when by my rules, if I bee religious, I am obliged to keepe silence: or when I speake after an ill fashion, hastily, inconsiderately, very affectedly, and vntunedly. In such sorte, that considering the sinnes of my wordes, I may affirme with the apostle S. Iames, that my tongue hath beene vniuersitas ini∣quitatis, a whole worlde of iniquityes, where they haue all beene assembled: and a fier that hath infla∣med, and burnt the wheele of my natiuitye, tho∣roughout the whole course of my life.

3. VVith these sinnes, I may ioyne others of immo∣destye, and disorder in the vse of the rest of the mem∣bers, and exteriour faculties, as are ouermuch laugh∣ter, scorning, mocking, and light gestures of the heade, feete, or handes; or going affectedly, vntu∣••edly, and ouerhastily, and other such like, which

shewe but small grauitye: of which the VViseman saieth: That the attire of the bodye, the laughing of the teethe, and the going of a man, discouer what hee is, and what vertue hee hath.

Pondering these sinnes, I am greately to confoun∣de myselfe, for hauing so much abused the faculties that God gaue mee, vsing them for my owne pleasure, pampering, and honour. O greate god hovv hast thou suffred in mee so greate disorder! O miserable man hovv is it that thou hast dared thus to denounce vvarre against God!

The seconde Pointe.

THen will I consider the greate hurt that com∣meth to mee by these senses ill guarded, and vnmortified.

1. For first they are the gates, and windowes, whe∣reby (as the Prophet Hieremye saith) the deathe of sinne entreth into the house of my Soule, destroyeth the life of grace, and suffocateth the vitall heate of charitye: for by them enter the temptations of the diuells, who like theeus robbe the house of my conscience, dispoiling it of the guiftes of God, and of all vertue: whereupon saithe the same Prophet. My eye hath robbed my soule. For as the eye robbed Eua of her Originall iustice, Dyna of her virginitye, and Dauid of his chastitye, and iustice: so it robbeth mee sometimes of my tem∣perance, sometimes of my deuotion. And the like doeth the eare, and tongue. For as a citty beseeged by enemies, if the gares bee left open, and vngarded, is entred, sacked, and destroyed: so is the soule that hath no garde ouer its senses.

2 These also giue entrance to the images, and figu∣res of visible things, which disquiet the imagination and memorie with distractions, and vagations: these disorder the appetites with disagreement of passiōs,

and disturbe the hearte, casting vs out of it And for this cause likewise it is truthe, that my eye robbeth my soule, because it robbeth my attention, cogitati∣on, and affection, causing my soule not to bee so much within mee, as out of mee, in the thing that it meditateth, and loueth. And I myselfe likewise by theses portes, issue out of myselfe to wander tho∣rough the whole worlde, and after mee issueth out the spirit of deuotion, praier, and contemplation. So that when I would returne to enter into my∣selfe, I hitte not the right way, nor finde anie quiet∣nesse in mine owne howse, because of the tumultes that I experiment therein: and from hence procede innumerable defectes, and damages in praier, and the priuation of the fauours of heauen: for God is not pleased to put the liquor of his giftes, in a vessell that hath no coouer, and that in fiue partes is full of holes.

3. Finally, greate are the chastizements that God hath inflicted vpon those that haue beene notably rechlesse in the garde of their senses, and tongue; giuing them liberty against the precepts, and coun∣sells of Gods lawe: as may appeare by what hath beene related in the precedent meditation, VVhere∣upon saithe Ecclesiasticus, hedge in thy eares with thornes, and hearken not to the euill tongue: make a dore for thy mouthe, and a locke for thy eares: take heede thy tongue slippe not, and thou fall be∣fore thy enemies; for thy fall may bee irremediable, and the cause of thy death; sometymes of thy tempo∣rall death, and sometymes of thy eternall in hell: where the fiue senses (as allready hath beene noted) shall suffer incredible torments, in chastizement of their vnbrideled appetites. Therefore, o my soule shut the dores, and vvindovves of thy senses if thou vvillt not haue deathe, & disorder enter in thereat. Stoppe, and bridle thy mouthe, that thyne ovvne tongue doe not kill

thee. Hedge in thy eares vvith Thornes, that others mens tongues doe not pricke thee, dravving from vvhat thou hearest, sinnes of thyne ovvne.

The third Pointe.

THe third Pointe shallbee, to consider the greate good which the holy curbing, and mortificati∣on of the the senses bringeth with it. First, for that besides shutting the dore against so many euills as haue bene spoken of, it openeth it for the spirit of God to enter into the soule, which willingly inha∣biteth in soules mortified to the fleshe, and to the delightes of the senses. It likewise openeth it to let in the spirit of praier, deuotion, and contemplation: for our Lord loueth to conuerse with soules that are inclosed gardens, and there hee speaketh vnto their hearte, conforting, and communicating vnto them his giftes. And for this cause when wee pray, hee commaundeth vs, to enter in to the closet of our hearte, and to shut after vs the gate of our senses, that nothing may enter in to disturbe our praier, & to interrupt the conuersation wee haue with our ce∣lestiall Father.

2. Besides this, the senses when they doe their a∣ctes according to the will of God, which is the ende of their mortification, are the dores, and windowes whereby life entreth: and what they seee and heare, taste, and speake, aydeth them to obtain. the spiritual life of grace, and augmentation therof From whence I am to inferre what S. Iames the a∣postle saithe. That as a fountaine giueth not forth out of one hole sweete, and sowre water: so from the selfe same tongue ought not to procede blessing, and cursing: good wordes to blesse God, and euill wordes to curse our neighbour: but all ought to bee good wordes, pleasing to God, profitable to my neighbour, and sweete to my owne conscience and

in like manner in at the selfe same eyes, and eares ought not to enter life, and deathe: but they ought allwaies to be shut to all that is an occasion of dea∣the: and open to that which should giue mee life, & herein consisteth their true abnegation.

3. To this I am to adde, that the modestie, and mortification of the senses is a signe, and testimony of the interiour vertues: it much edifieth our neigh∣bours, and casteth from it such a fragrancie, that it filleth the house of the Churche, and religion with good credit, and renowne: for as a good portall ho∣noreth the house, and giueth a desire to enter in, to see what is within: so the modestly, and composing of the senses, and exteriour membres, is the most be∣autifull portall of vertue, and a religious life, ma∣king it so amiable, that it prouoketh a desire to enter in, to enjoy what interiourly is inclosed within it, wherupon saide S. Paul, That our modestie should bee manifest to all men, for that God is nigh, and present with vs, and in the presence of so potent a king, all wee his seruauntes ought to carrie our sel∣ues very modestly.

Finally the fiue senses shall receiue in heauen, (as afterward shallbe seene) particular crownes of glo∣ry, with greate pleasure in rewarde of the mortifica∣tion that they suffered on earthe. And so with the hope of all these benefits, I will encourage myselfe to mortyfie them with greate feruour.

I wil conclude this meditation with a sweete colloquye with our Lord Christ crucified, ponde∣ring the mortification of his fiue senses, which hee suffered on the Crosse. The which on the one side was most holy, casting forth resplendent rayes of admirable vertues: and on the other side was most paineful, with the mixture ofterrible dolours, which hee suffered for the sinnes, that I with my fiue senses committed. And discoursing how his eyes were

obscured with spittle, his eares tormented with blasphemyes; his smelling with the smell of mount Caluarye: his taste with gall, and vineger: and his touching with VVhippes, thornes, and nailes, beeing compassionate of all this, I will say vnto him: It grieueth mee, o svveete Sauiour, for the sinnes that I vvith my fiue senses haue committed, for the vvhich thine vvere so direfully tormented; by the dolours vvher¦eof pardon, I beseeche thee, the many sinnes of mine. With the blood that issued out of thy fiue precious vvoundes, vvashe the staines that haue issued from these my fiue impostumated fountaines. Cease novv, o Lord, their abhominable current, and ayde mee vvith thy grace to destaine it, that imitating the mortification that thou didst exerctze in thy life, and sufferedst in thy deathe, I may meritte to obtaine thy glorie. Amen.

The XXVII. Meditation, vpon the Interiour Faculties of the Soule.

The first Pointe.

THe first pointe shallbee, to consider the vices, and sinnes that haue their particular seate in the vnderstanding: and the hurtes that proceede therefrom, examining that parte which appertai∣neth to mee in euery one of them, which may in all bee reduced to seuen.

1 The first is, ignorance of those things that I am obliged to knowe; as are, those which I ought to beleeue, to aske, to receiue, and to doe; which are included in the creede, and praier of pater noster, in the sacraments, and in the commaundements of God, and in the other obligations proper to euery mans estate, and office: for I can but ill accomplishe them not vnderstanding them. And (as S. Paul saieth) if any man knowe not, hee shallbee vnknowen, God

saying vnto him, I knowe thee not. VVith this vice, ciphreth much the culpable forgetfullnesse of God, and of his lawe, and of such things as I may, and ought to remember, of which wee may likewise say, that whosoeuer forgetteth, shall bee forgotten: for if I sinfully forget God, and his things, God will∣bee forgetfull of mee, and mine.

2 The second vice is Imprudence, o•• Precipitation, & VVante, of consideration in those things that I haue to doe, or say, casting myselfe into them with vi∣olence of passion, without first considering whither they bee lawfull, or vnlawfull, or without taking concerning them conuenient counsell. From when∣ce proceede innumerable errours, and defectes in all the matters of vertue.

3 The third Vice is Temeritie, in iudging the sayings, and doings of my neighbours, condemning them, or supecting amisse of them, without suffici∣ent foundation, wherein I doe iniurie to God our Lorde vsurping his authoritie, and interposing my∣selfe to iudge that secret, that is properto his tribu∣nall: I likewise doe iniurie to my neighbour, con∣demning him without sufficient reason therefore: and I doe hurt to myselfe, for ordinarily I come to fall into that, which rashely I would Iudge of.

4. The fourth vice is Inconstancie, and Mutabilitie in the good, that I haue determined, easily altering my opinion: from whence proceedeth the not ac∣complishing the good resolutions that I had purpo∣sed: the not keeping my worde with God, and with men: and the easie giuing credit to the temptations of the duiell, and to the flattering deceites of the fleshe. And with this inconstancie goeth adioined mutabillitie of thoughtes, suffering myselfe to bee carried by foolish imagination, which blunteth the vnderstanding, and maketh it franticke, and incon∣siderate in thinking vpon diuerse things without

any order. From hence also proceedeth mutabillitie in good exercises, skipping from one to another, onelie to satisfie my owne pleasure, and by the no∣ueltie of them to take away their tediousnesse.

5. The fifth vice contrarily, is Peruersenesse, and Pertinacie in my owne iudgement, and opinion, beeing vnwilling to yeild, or submitte it to the iud∣gement of my superiors, or those that are more wise, whome I ought to obey, and to giue credit vnto. This is the idole of discordes, from whence spring many sinnes of disobedience, and rebellion, against our Prelates; many obstinacies, and contentions in disputations, and greate errours, and illusions of the diuell: for as it is saide in Iob, my owne counsell is my downefall.

6 The sixth vice is Subtlety, or fleshly prudence, and vvorldely vvisdome, craftily inuenting meanes to accomplish my carnall, and worldely intents, from whence spring fraudes, and deceites in wordes, and deedes, and hipocrisies. This vice vseth to goe ac∣companied with foolishnesse, simplicitie, or dull∣nesse of vnderstanding in iudging, and discerning the things of God, and the spirituall good of our soules, esteeming basely of them, measuring them with the vaine rules of the worlde, and not with those of God. For (as the Apostle saith) the sensuall man per∣ceiueth not the things that are of the spirite of God, for it is foolishnesse to him, and because hee is igno∣raunt of them, hee blasphemeth them.

7 The seuenth vice is Curiositie, desiring disordi∣nately to knowe that which is not meete for mee, as to desire to knowe things hurtfull to my soule, or which exceede my capacitie, by euill meanes: or things that are vnprofitable, and vaine, and disa∣greeing with my estate, and profession: or if they are conuenient, to desire to knowe them with a dis∣ordinate affection, and onely for curiositie, or vani∣tie,

contrarie to that of the apostle, desire not to bee more wise, then behoueth to bee wise, but bee wise vnto sobrietie.

These are the seuen vices of the vnderstanding, in the which if I examine myselfe, I shall finde myselfe very culpable, and thereof I am to accuse myselfe humbly before God, collecting from hence what estate my poore soule is in, if her vnderstanding, which is that which guideth her, bee so miserable. For (as our sauiour Christe saithe) if the eye bee obscured the whole bodye shallbee in darkenesse: and if the blinde bee guide to the blinde, both fall into the ditch, falling fom the internall darkenesse, into the eternal of hell. And therefore I am very ca∣refully to indeuour, partely by penance, partely by mortification, to purifie myselfe of these seuen vices, that my vnderstanding may bee like siluer seuē times refined, beseeching the holy spirit with his seuen gif∣tes to puritie mee of them. O diuine spirit, illustrate my soule vvith the gift of vvisdome, against my ignorāce, & dullnesse. Giue mee the gift of counsell, against my im∣prudencie: the gifte of vnderstanding against my te∣meritie: the gift of science against the peruersenesse of my iudgement: the gift of fortitude against my muta∣billitie: the gift of pietie against fleshly prudence: and the gift of feare to oppose to my curiositie: that be••ing free from these vices, and illuminated vvith these giftes, I may begin a nevve, spirituall, and perfect life, follovving thy diuine inspiration, vvithout euer diui∣ding myselfe therefrom. Amen.

The Second Pointe.

THe second pointe shallbee to consider the sinnes that spring from my owne will, and what hurt I receiue by fillowing it, pondering well, first, that it is my owne will: for this onely is sufficient to ab∣horre it. My owne will is that which attendeth

onely to seeke my owne pleasure, omitting that of God, & of my neighbours: And it is called my owne, because my will beeing the workemanship of God, created to conforme itselfe with his diuine will, I rebell against that, and appropriate it to myselfe alone, as if it were mine owne, and vse it to seeke onely that which is to my owne liking. For what Theft is more vniust, and what Robbery more tirannicall, then to steale, and robbe from God the will that hee gaue mee, and therewith to rebell, allwaies contradicting his will? And what, wicked∣nesse is there more horrible, then that my will entring into battell with the will of God, mine should remaine vanquisher, and Gods will van∣quished, treading vnder foote his will in regarde of mine owne? O omnipotent God, by thy infinite mercie permitte not in mee such inustice.

2 Then will I ponder how my owne wil is the roote of all the vices, and sinnes that I committe, and of all that are committed in the worlde, all which wee may reduce to three heades. The First is, a generall disobedience to all that God commaundeth by himselfe, or by his ministers. So that our owne will is the capitall enemie of all lawes both diuine, and humaine: but especially of religious lawes: for all religion is founded vpon the mortification of sel∣fe will, which if it liueth, religion dieth: and if religion must liue, selfe will must dye. The second vice is to wrest, and make abortiue the intention, in good that it doeth; doing it, not because it is the will of God, but for other endes of their owne vai∣ne, interessed, and sensuall pleasure. VVhereby the good is conuerted into euill, and that which might haue been pleasing to God, becommeth displeasing vnto him; as our Lorde himselfe saide by the Prophet Isaias. Your fasting is not pleasing to mee, because therein you doe your owne will. The 3. vice is, to

appropriate all things to our selues that wee may, without considering what hurt may ensue thereof to others. From whence spring innumerable iniusti∣ces, auarices, cruelties, contētions, processes, oppres∣sions, & discordes: treading vnder foote all the lawes of iustice, and of mercie towardes our neighbours, as likewise the lawes of charitie, which (as S. Paul saieth) seeketh not her owne. And therefore selfe will is the poison, and totall destruction, of charitie.

4 From whence it is, that as selfe will is the queene, and capitanesse of all vices, and sinnes: so it is the peopler of hell, and the fewell of those eternall fiers: whereupon-saieth S. Bernard: let selfe VVill cease, and there shall bee no hell: for if selfe will cease, the∣re shallbe•• 〈◊〉〈◊〉 sinnes, and then what neede is there of hell? And besides this, if there bee any Hell in this life, our owne will is a hell to it selfe; for all the miseries of this life, so farre are the causes of ex∣treame affliction, and heauinesse as they are con∣trarie to our owne will, which if it cease, by our conforming ourselues to Gods will, that wich is hell, is turned into purgatorie, and into augmentation of meritte, and of crowning in heauen. VVhereupon saieth S. Ambrose, Our owne will is blinde in desi∣res, puffed vp in honours, full of anguish in Cares, and vnquiet in suspitions: more carefull of glorie, thē of vertue: a greater louer of fame, then of a good conscience: and much more miserable enioying the things that it loueth, then when it wanteth them: for her experience augmenteth her myserie. Out of all this. I will conclude how greate my miserie hath beene, in hauing subiected myselfe to my owne will, contrary to the will of God, bewailing my blinde∣nesse, and purposing firmely to abhorre it, and to de∣nye it, in imitation of our Lord Christe, who descen∣ded from heauen, not to accomplish his owne will, but the will of him that sent him. And beeing in

the heauinesse, and agonies of deathe, hee saide to his Father. Not my vvill bee donne, but thine. O soue∣raigne master I confesse that I am not vvorthy to bee called thy disciple, because I haue not proffited by thy ex∣ample. May thee sorrovves, and Agonye of deathe co∣me vpon mee for the times that I haue sayed against thee, not thy vvill bee donne, but mine. Seperate, o my Sauiour; from my mouthe, so cursed a vvord, and fa∣uour mee vvith thy grace to mortifie my ovvne vvill, that intirely I may accomplish thine: may I from hen∣ceforth seeke not that vvhich is mine, but vvhat is thi∣ne, and my neighbours, pretending their proffit, and thy glorie vvorlde vvithout ende. Amen.

The third Pointe.

THe third Pointe shallbee to consider the sinnes & disorders of the other interiour faculties of the soule, which are the imaginatiō & sensitiue appetites with the hurt that procedeth from them. First I vvill ponder that my Imaginatiue Facultie, is like a hall painted with many images, and figures, some foule, some prophane, and others ridiculous, monstruous, and deformed, entertaining it selfe in painting them; taking pleasure to beholde them, solliciting the vn∣derstanding to gaze vpon them, & oftentymes draw∣ing it after it to cogitate vpon them. From when∣ce originally spring many sinnes, which they call delectatio morosa, a continuing, or lingering deli∣ght in matter of carnallities, reuenges, Ambitions, and auarices, delighting myselfe with the imagina∣nation of these things as if they were present.

2. Then will I ponder, how my appetitiue Facul∣ties are like a rough troubled sea combated with eleuen waues of passions, encountring one with another; to witte, loue, and hatred; desiring, and flying: heauynesse, and ioy: hope, and despaire: feare, and audacitye, and anger. All which for the most parte, I apply vnto euill with greate disorder.

For I loue that which I ought to abhorre, and I abhorre that which I ought to loue: I desier that which I ought to flye, and I flye that which I ought to desier: I reioice in that for which I ought to bee sorrowfull, and I am sorrie for that wherein I ought to reioice. From whence greiuous sinnes doe arize: for the appetites with these affections sollicite the will, and carry it after them, that with them it may giue its consent.

3 Hereupon it is, that these passions are the armes, and snares of the deuills to combatte vs, and to in∣tangle vs in greate sinnes: for in seeing any passion rize vp, they are ioyfull to see it, and presently ma∣ke vse thereof to frame their temptation: so that I myselfe giue vnto my enemye the principall armes wherewith hee doth combatte, persecute, and des∣troy mee, Besides this, these passions are my tortu∣rers, and tormentors, for they make warre within mee against the poore spirit, molesting mee to make mee will, what I would not, to doe according to the desiers of my fleshe. And so likewise they are one contrary to another: for the passion of delight ma∣keth mee desier that, which the desier of honour abhorreth: and the desire of honour that which the passion of auarice flyeth. For (as the wiseman saithe) I allwayes will, and I will not: I will vertue be∣cause it is good: and I will it not, because it is labo∣rious: I will vice because it is delectable, and I will it not, because it is dishonest: And these willings, and nillings of my passions, are the tormentours of my miserable hearte. O vvith vvhat greate reason may I lament mee to myselfe, saying to our Lorde: VVhy hast thou made mee so contrary vnto thee? And hovv am I so heauy, & troublesome to myselfe? Vnhapy man that I am, vvho shall deliuer mee from the bodye of this deathe? Let thy grace, o Lord fauour mee to deliuer mee from so great a miserye? From this consideration I am to drawe a

very resolute determination, to gither with my owne will to mortifie these passions: for this giueth life to my Passions, and my passions giue life vnto it: & the∣refore they must dye togither to bee vanquished, following herein the counsell of Ecclesiasticus who sayeth: walke not after thy owne passions, and de∣sires; and separate thyselfe from thy owne will: for if thou grauntest vnto thy soule her concupiscences, thy will make thee the laughing stocke of thy ene∣mies. To put this in execution, wee shall bee assisted with the examinations that shallbee setdowne in the meditations ensuing.

The XXVIII Meditation, wherein is set downe a forme of praying, making euery night an Examination of the Conscience.

ONe of the most effectuall meanes to purifye the soule of vices, is the continuall vse of ex∣amining the conscience euery daye, before wee goe to bed, which the holy fathers, and spirituall mais∣ters doe very earnestly recommend vnto vs. That forme of making this examination, which was taught vs in fiue pointes by our glorious Father Ig∣natius, is the most proffitable of all that I haue seene, for that it containeth a most excellent forme of prai∣er for all sortes of persons.

For the vnderstanding whereof, I breifely aduer∣tize, that euery daye wee doe newly charge ourse∣lues with two debtes to our Lord, although very different, and for very diuerses respectes. The first debt is, for the innumerable benefits wee receiue of him. The second, for the innumerable sinnes wee commite against him. The first is payed with than∣kes giuing: the second, with dolour. And it is rea∣son that in the ende of euery daye, wee should paye them both, beginning with the first debt: aswell

because it disposeth to pay well the second: as also because (as sainct Basile saieth) when wee goe to prayer; wee are not all waies to enter begging by, and by, for our owne proffit: for therein it seemeth, wee giue to vnderstand that wee seeke therein prin∣cipally our own interest: but sometimes wee must be∣gin with the praises of God, giuing him thankes for the fauours hee hath donne vs: for hereby wee giue to vnderstand that wee principally seeke the glorie of God, and that wee esteeme it more then all other things. The same thankesgiuing also will serue vs (as S. Thomas saithe) for a pretext to obtaine our petitions: for God willingly giueth vs what wee aske him, when hee seeth that wee are thankefull vnto him for what hee hath giuen vs.

3 Besides this, because I am to stirre vp the stinking sinke of my sinnes, least they should cause mee such despaire, and heauinesse as should swallowe, and consume mee, it is good (as S. Bernard saith) to pre∣uent mee with the remembrance of Gods benefits, praising him for them, taking (as Isaias saieth) this bridle of praise, which hee putteth in my mouthe, that I bee not throwne downe headlong, and perish. And all beeit it is truthe (as S. Bonauenture saithe) that it is not allwaies necessarie to obserue this order in the beginning of praier: Yet in this present exer∣cize it comes much to the purpose for the reasons declared.

The first Point.

THe first pointe shallbee breifely to call to memo∣rie the benefits I haue receiued of our Lorde, as well generall, as speciall: and particularlie those that this very day hee hath donne mee, giuing him very hearty thankes for them all, acknowleding how greate they are, aswell for the greatenesse of him that bestoweth them with so greate loue, as for the basenesse of him that receiueth them without me∣riting

them. And reckoning them one by one, I may say: I geue thee thankes, o my God, for that thou createdst mee of nothing, and hast vnto this day preserued my life. I thanke thee for that thou redeeme dist mee with thy precious blood, and madest mee a christian, and a member of thy chruche: blessed bee thou, for that thou hast this present day fed mee, and clothed mee, and deliuered mee from greate perills of bodye, and soule, and gi∣uen mee many good inspirations, ayding mee to fullfill some workes of obligation, &c. All the good that is in mee is thine, and to thee belongeth the glorie thereof, and for it all the thankes that I can, I render vnto thee, with the whole affection of my Hearte. And I beseech the Quires of angells, and all the blessed spirits to praise thee for mee, and to giue thee thankes for the fauours thou hast donne mee. Of this pointe wee shall speake largely in the sixt parte.

The second Pointe.

THe second pointe shallbee, to aske of our Lord with greate instancie light to knowe my sinnes, and grace to bee contrite for them, alledging vnto him thee respectes of my greate necessitie, and mi∣serie in this behalfe. The first, is, the greate for∣getfullnesse of my memory, The second, the greate blindenesse of my vnderstanding. The third, the greate coldnesse of my will. From whence it pro∣ceedeth that the diuell holdes mee strongly tied with a threefolde corde of my sinnes, which har∣dely I can breake: because some sinnes I forget with the same facillitie that I committe them: others thorough ignoraunce I knowe not: and those which I doe knowe, thorough my greate col∣dnesse I deplore not as I ought. Therefore, o my God, with thy inspiration remedie my forgetfull∣nesse:

with thy light illuminate my darkenesse: and with thy fier of loue, chaze away my coldenesse, that I may knowe my sinnes, and in such manner bewaile them that I may obtaine pardon of them.

The third Pointe.

THis petition beeing made, I will lift my he∣art to God, beholding him as a iudge that is to iudge mee with greate rigour, searching (as Sophonias saith) the corners of Hierusalem, which is my soule, and the faculties thereof with candels, discouering al the finnes that are therein, bee they neuer so small: examining (as Dauid saithe) not onely my vnrighte∣ousnesse, but also my righteousnesse, & good workes, with the which, euil circumstances vse to bee mixed.

VVith this consideration, full of a holy feare in the presence of God, I will begin to examine all the sinnes which in that daye I haue committed by thought, worde, and deede, and by omission, or ne∣gligence: and I will very attentiuely endeuour to finde out, whither I haue any of those which Dauid calleth, hidden sinnes; hauing committed them tho∣rough ignoraunce, or culpable inconsideratenesse, or by the illusion, and deceite of the deuill, holding them for workes of vertue: as if I should holde for zeale, that which is Anger.

For this examination, that will helpe much, that hath beene saide in the first points of the meditations vpon the 7. deadely sinnes, and vpon the commaun∣dements, senses, & faculties of the soule: for therein, all that may bee matter for a very often, and diligent examination, is set downe. The manner of making this examination shallbee, diuiding the daye into partes, and considering what I did in the two first howers of the daye: then in the other two, separa∣ting the precious from the vile: and if I finde any good, I will with thankes attribute it to God, and

the euill I will attribute to my corrupted libertye: and of all togither, with a very deepe shame, and confession, I will make an humble confession before God, fullfilling that of Dauid; I haue saide, I wil con∣fesse to our Lord my vnrighteousnes against miselfe: that is to say: I haue determined to confesse my sin∣nes before God, not to excuse, but to accuse myselfe; not lightening, but aggrauating my sinnes, and pon∣dering much the iniustice I did against God in com∣mitting them: for this is the daye to obtaine pardon of them.

The fourth Pointe.

THe fourth Pointe shallbee, to procure so greate a dolour for my sinnes that it may come to bee cōtrition, sorowing for them principally, for beeing offenses against God my summum Bonum, whome I desire to loue, and doe loue aboue all things: for with this so perfect dolour, sinnes are remitted, ha∣uing a purpose in fit time to confesse them; as it hap∣pened to Dauid himselfe, who in saying, I will con∣fesse my vnrighteousnesse, against myselfe; hee pre∣sently addeth; And thou didst pardon the impiety of my sinne. And hardely had hee before Nathan the Prophet pronounced this word, I haue sinned against our Lord, when the Prophet answered him, Our Lord likewise hath pardoned thy sinne. So that if in the examination at night, I say vnto God with all my heart: It greiueth mee, o my God, that I haue offen∣ded thee, because I loue the aboue all things created, and would willingly haue lost them all, rather then haue sinned: and with thy grace I purpose to confesse all my sinnes, with a determination neuer more to re∣tourne vnto them: at that very instant I remaine ius∣tifyed: And if that night I should dye sodainely, without beeing able to confesse mee, allbeeit I had committed many mortall sinnes, I should not bee

condemned for them. VVhereby is seene the impor∣taunce of this dolour before my going to bed: for if I haue sinned mortally, and deathe assault mee in my sleepe, as hee hath assaulted many, with this dolour I shallbee saued, and without it I shallbee damned.

To prouoke mee to this contrition, it is very a∣uaileable to compare that of the first pointe, with that of the third: that is; the greate benefits that in this daye God hath donne mee, with the sinnes that I haue committed, being ashamed of myselfe for hauing offended so good a God, and so liberall a be∣nefactour: and greeuing that I haue aunswered such benefits, with such offences. To which ende serue the meditations ofsinnes, which wee haueset downe, especially the fifth. And that which shallbee decla∣red in the 31. Meditation.

The fifth Pointe.

THe fifth pointe is to make a very effectuall pur∣pose by Gods grace to amend the day following, and not to fall into the like sinnes, with that earnest∣nesse wherewith the Prophet Dauid saieth: I haue sworne, and determined to keepe thy commaunde∣ments eternally, not for a day, nor for two, but tho∣roughout all my life, and all eternitye. And that this purpose may bee such, (besides that which shallbee declared in the meditation following) it is neces∣saryeto haue examined the occasions that I had to fall, by reason of such a place, or such a person, or such a beesinesse, and withall to determine to sepe∣rate myselfe from this occasion, if I can leaue it; and if not, to resolue to vse greater circumspectnesse, and to enter into it with preuention. But because our re∣solutions are very weake, and mutable, if our Lord with his grace doe not fortifye, and establish them, I am to beseche him, that seeing hee gaue mee such a purpose, hee will likewise giue mee grace to accō∣plish

it; and so I will conclude with the praier of the Pater noster, making a pause with feeling, in the three last petitions thereof, forming in this manner an amorous colloquy.

I acknovvledge, o my God, the tvvo debtes vvhere∣vvith I am charged for thy benefits, and for my sinnes: all that I haue here donne, is but litle to satisfie them; for that vvhich vvanteth I offer vnto thee the most pre∣cious blood of thy Sonne, shed vvith infinite loue, and thankefullnesse; and vvith excessiue dolour, and paine. For the vvhich I beseeche thee, pardon the debtes of my sinnes, and ayde mee that I may no more retourne vnto them: permitte mee not to fall into the temptations that shall assaile mee, but deliuer mee from all euill for the glorie of thy holy name. Amen.

The XXIX Meditation, wherein is set downe ano∣ther forme of praying at three times of the daye, making a particular examination of some one vice to pull it vp by the Rootes.

BEsides the generall care which wee ought to haue, to cleanse the soule of all her vices and sinnes, it is very conuenient (as the holy fathers say, and specially Cassianus) to imploie a particular stu∣die to disroote some one vice of those that vse most to indaunger vs, for with this so speciall care it shall∣bee the more easely vanquished; & this vanquished, wee may take hearte to get the victorie of another, vntill wee haue vanquished them all: As the 7. na∣tions that were enemies to the Israelites, were van∣quished by litle, and litle, and by partes. To this end our glorious father Ignatius, taught vs a forme of making a particular examinatiō of one vice, wherein is included another forme of praying very proffita∣ble,

diuided into three times of the daye, to witte morning, noone, and night, the which are much celebrated in sacred scripture, by that which Dauid saieth of himselfe: In the euening, in the morning, and at midday, I will recount vnto God my miseries, hoping that hee will heare mee, and deliuer mee from them. And of Daniel, the scripture saithe: That three times a daye hee fell on his knees, and adored God, making confession before him of his diuine praises, and of his owne sinnes. According vnto this, wee will diuide this forme of praier into three poin∣tes, which may serue for the three times aforesaide.

The first Pointe.

FIrst in the morning, in clothing mee, kneeling on my knees like Daniel, and putting myselfe in the presence of God, I will adore him, giuing him than∣kes for my life, quietnesse, and sleepe, which hee gaue mee the night passed, and for the perills from which hee deliuered mee, and by the waye, I will likewise examine, if since I lay downe, sleeping, or waking, any thing that might bee a sinne, hath happ∣ned vnto mee, and with all my hearte to bee sorry therefore. 2. Thē will I make an offer vnto our Lord of all things whatsoeuer that I shall doe that daye, ordaining them purely to his honour, and glorie, re∣quiring of him preseueraunce in this pure intention vntill the ende of the daye, and of my life: and be∣seeching him to accept my workes in the vnion of those which his onely beegotten Sonne offered vnto him for mee in this life.

3 This donne, I will make a valiaunt, and deter∣minate resolution that day, by Gods grace to sepera∣te myselfe from all kinde of sinne, after the manner that Dauid did, when hee saide, that in the morning hee killed all the sinners of the earthe, not with a sworde of steele, but with a very steeled, and coura∣gious

resolution to destroye them all, so farre forth as they were aduersaries to God, desiring that in the citty of my soule there may nothing liue to offend him. But particularly I must most resolutely determi∣ne, to departe from that vice which I desire to dis∣roote frō my hearte, conceiuing against it a holy ha∣tred for the hurt that it doth mee.

4. That this purpose may bee effectuall, it will helpe mee much not to take thinges by the bulke, beeing ignoraunt of their difficulties, but to prouide for them with the eyes of prudence, and in the morning to imagine all the difficulties, vexations, contempts, and occasions of stumbling, that probably may bee offered vnto mee that daye, considering the qualli∣tie of my person, estate, and office, and the affaires, and persons with whome I am to conuerse. VVhich hauing considered, I will endeuour willingly to ac∣cept for the loue of our Lord God, whatsoeuer shall happen against my liking, determining by Gods gra∣ce for no such occasiōs, to faile in humillitie, and pa∣tience; nor to admitte any thing that may bee a sin∣ne, founding this purpose, not vpon my owne force, but vpon the force that God shall giue mee, and vpon some strong reasons that may conuince mee, and make mee affectionate to execute it: as Christe our redeemer in the garden of gethsemani, set before his eyes all the tormēts that the daye following hee was to suffer, and accepting them with greate loue, wrastled against feares, and sorrowes with discour∣ses, and praiers, as in its place wee shall see.

5. And if those who are very zealous will yet passe farther, and excell more in vertue, they may take the counsaile that a holy Abbot, (as Cassianus reporteth) gaue to those, who by liuing in solitarinesse haue no occasions to exercize humillitye, and patience: that they should imagine terrible dolours, iniuries, con∣tempts, and torments come vpon them by the handes

of their enemyes, or of their companions vnder the pretext of pietye, such as were those which the mar∣tyrs, and holy confessors haue suffered, and to ac∣cept them all very heartily, yea, and to desire that they might bee offered them, and to begge them of our celestiall father with those wordes of Dauid: Proue mee, o Lord, and trye mee, burne my hearte, and my reines, for thy greate mercye is before mee, and therein I trust that thou vvilt avde mee; and with this confidence, I may say vnto thim. O if in this daye, some bodye vvould stricke mee vpon one cheeke, hovv vvillingly for thy loue vvould I offer him the other! Or if any vvould speake vnto mee any iniurious vvorde, or beare false vvitnesse against mee, hovv heartily vvould I bee silent, and suffer it for thy loue! O if my prelatet vvould commaunde mee any very sharpe, and difificult thinge, that I in accomplishing it might shovve the loue that I beare thee! VVith such purposes as these, ver∣tues are much augmented, and the hearte becōmeth strong to resist vices: but yet the imperfect, and luke∣warmee, must walke warily in such like meditations, leaste perhaps thorough their imbecillitye that which should haue beene a meanes of their good, turne into a snare of their temptation.

The seconde Pointe.

SEcondly, at Noone before dinner, setting my∣selfe in the presence of God, and hauing asked of him light to come to the knowledge of my sinnes, I will examine those which I haue committed that morning in that particular vice: which if they were many, I am to bee ashamed that I haue not fullfilled the resolutiō that I made, nor kept my worde which I gaue to God, accusing my selfe of infidellitye, in∣constancye, and mutabillitye, and beeing sorrowfull for my transgressions herein, for beeing against a God that is so faithfull, and constant in benefitting

mee, and in accomplishing whatsoeuer hee purpo∣seth to doe for my good. I am to reprehend myselfe (as Cassianus saieth) saying to myselfe: art thou hee that this morning didst purpose such greate matters, and offeredst thyselfe to suffer very terrible iniuries? then how comes it that so light an occasion hath ouerthrowne thee? Thou didst purpose to kill all the enemyes of God, and hast thou renderd thyselfe to the leaste of them? Bee ashamed of thy cowadize, humble thyselfe before God, and turne a newe to determine, trusting with more viuacitie in his mer∣cie, that it may ayde thy greate weakenesse. I will likewise examine the cause, and occasion of hauiug failed, to auoyde it, or to preuent it, wholely resol∣uing vpon amendement the rest of the daye.

2. I may likewise at this time remember, that Christe our Lord was crucified at midday, and per∣seuered a greate parte of the euening, suffering most grieuous paines vpon the crosse with greate constan∣cie vntill hee gaue vp the ghost. And in thankefull∣nesse for this benefit, I am to purpose to bee very constant in not yeilding to the lust of my fleshe, nor to my owne will in that vice, that it may dye in mee, or I may dye fighting against it, vntill I vanquish it. Sometimes againe I may call to minde, that Christ our Lord likewise at midday ascended aboue all the heauens to enioy the fruite of his labours. And with this cōsideratiō I may animate myselfe to fight a newe against my passions: and with both conside∣rations I may saye vnto him that of the Canticles: O thou beloued of my soule, showe vnto mee with thy celestiall light the place where at midday thou reposest, and feedest thy sheepe, that I may there fixe my hearte, and my desires, and not goe wandring any more to seeke after vices.

The third Pointe.

AT night before I sleepe, I will make another ex∣amination like that which I made before dinner, comparing the times that I sinned in the morning, with those that I sinned in the euening: and if they were fewer I will giue thankes to God for this amē∣dement, because it hath come from his hande; but if they were more, I am to confounde myselfe, to see, that insteede of going forwarde, I turne backe: but yet I am not to bee dismayed, but to purpose anewe, a very hearty amendment: for with such a like bat∣taile, the victorie is obtained. For hereupon saide the holy Ghoste: The iust man falleth seuen times a daye, and shall rise againe: giuing to vnderstand, that falling, and yet rising againe, hee shall come by Gods fauour to stand vpright. The same compari∣son I am to make betweene the sinnes of one daye, and those of another, according to the counsell of S. Basile: and betweene those of one weeke, and those of another, according to the counsell of S. Dorothe∣us, helping my memory by noting them with two lines, or strakes for euery daye in the weeke: put∣ting in the one line as many prikes as I haue sinned times in the morning, and in the other those of the euening.

It will likewise helpe mee to giue myselfe a stroke on the brest when I fall into this sinne: the one to remember the times that I haue sinned, by the times that I haue strickē my breste: and the other, forth∣with to moue mee to contrition for my sinne, and to obtaine pardon thereof. For in this sense also said the holy Ghoste, the iust man falleth seuen times a daye: and riseth againe, giuing to vnderstand, that when hee falleth, hee hath light to knowe that hee hath fallen: and if hee falleth while it is daye, hee stayeth not to rise vp at night: rather if hee fall

seuen times, hee riseth seuen times assoone as hee hath fallen, sorrowing for his fall, and purposing amendement: and in this manner, his frequent falling shallbee turned into frequent praying, and into good affections, and purposes, which with newe grace re∣paire the hurte of the fall. Other meanes of exami∣ning, and reflecting vpon our workes, shallbee set downe in the sixt parte in the meditation of what God saide, hauing finished the worke of the Creati∣on of the worlde.

Meditations for before Confession and Communion.

AS the Puritie of the soule which is the ende of the purgatiue way, is perfectly obtained with the vse of the two sacraments of Confession, and Cō∣munion; it shall not bee amisse here to set downe certaine Meditations, whereby wee may prepare ourselues worthily to receiue them: and by the way, to teache principiants the manner how to make this preparation, causing them to holde in estimation the frequencye of these two remedies, that God hath left vs for our Saluation.

The XXX. Meditation of the Excellencyes of the holy Sacrament of Confession: of the Vertues that are exercised therein: and of the Graces that are receiued.

The first Point.

FIrst, I am to consider the greate fauour that God hath donne to his churche, and to mee as a member thereof, in hauing instituted the holy sa∣crament of penaunce, pondering some things that discouer the greatenesse of this benefit, and animate

mee to the vse thereof. First, it beeing proper to God alone to pardon sinnes, hee would put this power in the handes of the priestes, assuring vs that hee would approoue in heauen, the sentence that they should giue vpon earthe. And hee ordained, that these priestes should bee men subiect likewise to sinne, and in neede of the selfe same remedye, that they might bee the more compassionate of sinners. And the power that hee gaue them was so ample, that hee reserued to himselfe alone no sinne, how greate soeuer, nor limited vnto them the number of sinnes, nor how often they were to pardon them: for hee saide to S. Peter, that pardon should bee giuen not onely seuen times, but seuenty times seuen, that is, without number, or limitation. In all which is apparent the goodnesse of this greate God, and the desire that hee hath to forgiue vs. O mercifull father, seuenty and seuen times, and thousands of times more may the angells of heauen lavvde thee, for the fauour thou doest to vs sinners that liue vpon earthe. As often as vve can sinne, so often, if vvee aske pardon of thee thou vvill pardon vs, for thy mercye is greater then our miserye. I vvill confidently approache to aske pardon for the iniurye, seeing hee himselfe that is iniu∣ried, so liberally doth offer it mee.

2. Secondly, I will ponder how this soueraigne iudge beeing to make a most strict iudgement of our liues in the ende of them, and in the ende of the worlde; would mercifully chaunge this rigorous iudgement of our sinnes, into the mercifull iudgement that wee shall make of them in this sacrament: so that (as the Apostle saithe) if here wee shallbee iudged, and ab∣solued, wee shall no more bee iudged, and condem∣ned for those sinnes: for to this ende the scripture saithe; that hee neither iudgeth, nor chastizeth one thing twise. Finally this Sacrament according to the Prophecye of Zacharias is a fountaine of liuing

water that God hath in his churche to washe the vncleanesse of our sinnes; to heale the infirmities, and woundes of our vices: to restore vnto vs the life of grace, the beautye of charitye, and the splendour of vertues: to repaire lost merites, and to remedye the other hurtes of our sinnes. And it is a continual, and open fountaine, for it is neuer drye, nor God will neuer shut it so long a wee liue, rather hee de∣sireth that assoone as euer wee haue sinned wee should approache to washe our selues therein. O blessed bee the fountaine of Gods goodnesse, from vvhēce springeth this fountaine of so greate mercye. ••ome, o my soule, for vvater to this fountaine of thy Sauiour: come vvith heauinesse by reason of thy sinne: but vvith ioye thorough hope to vvashe thyselfe therein. This pointe shallbee handeled more largely in the fift Parte.

The second Pointe.

SEcondly, I am to consider what an excellent worke the acte of confession is, to affect vs the more to exercise, and frequent it; pondering how Christ our Lord instituted this Sacrament in his churche, that the faithfull might take occasion by their owne sinnes, to exercise excellent actes of vertues, wherewith they might not onely repaire the losses they receiued by them, but also might gaine newe commodities. These actes are princi∣pally seuen.

1. The First is of faithe, beleiuing firmely that the pardoning of sinnes, which is proper to God alone, hath beene communicated to Preistes, putting in their handes the keyes of heauen, wherewith they shall open the gates thereof, that from thence, may descende the celestiall giuftes, and graces that iusti∣fie sinners: and that sinners may enter therein to enioy the kingdome which is promised to the iust.

The 2. acte is of hope aboue all humane hope:

for the confession of our owne crime, which in the tribunalls of the worlde is a meanes to condemne the guiltye: in this tribunall of heauen is a meanes to absolue him. The 3. Acte is of charitye to which it pertaineth to bee greately sorrye for hauing offē∣ded the infinite Goodnesse of God, & lost his grace, and freindship, desiring to repaire it by louing, and seruing him with all our heartes. The 4. is of heroi∣call humillitye, humbling ourselues not onely be∣fore God, but before men: discouering vnto his mi∣nisters the secret things that are to humble vs, and to cause in vs greate shame and confusion, embra∣cing this contempt for the loue of God, and deligh∣ting that others should holde vs in that figure that wee holde ourselues. The 5. is of excellent obedience in a matter, (as hath beene saide) that is so harde, and difficult: and in subiecting ourselues to our con∣fessors, as to our superiours, with a minde to obey them in whatsoeuer they shall ordaine to this ende. The 6. is of iustice highly eleuated, exercizing its actes as shall bee declared, of accuser, guilty, wit∣nesse, iudge, and executioner: and subiecting our∣selues to Gods minister, not perforce, but willingly, with a minde to vndergoe his sentence: and with a zeale to reuenge in ourselues, the iniuries wee haue donne against God: and to repaire, and restore the hurtes that wee haue donne to our neighbour. The 7. is of admirable fortitude, ourselues vanquishing ourselues, and the vehement inclination that men haue to couer their sinnes, to defende, and excuse them, like Adam, from whome all men doe inherite it. For which (as holy Iob noteth) whosoeuer vanquisheth himselfe herein is more then a man; and sometimes wee had neede of no lesse fortitude to confesse with humilitie the sinne committed, then not to committe it. For (as S. Gregory saieth) wee vse to suffer a greater warre in manifesting the sinne

committed, then would haue beene suffered in re∣sisting the committing it. And therefore hee is no lesse admirable, that with humility confesseth well his sinnes, then hee that exercizeth other vertues.

These seuen actes so heroycall accompanie con∣fession, and make it of greate merit before God, and of greate glorie before the angells, and before dis∣creete, and prudent confessors, and therefore I am to endeuour to exercize them with greate spirit, that the fruite, and the grace may bee more aboundaunt, saying to myselfe that of Eccesiasticus: Giue, and re∣ceiue and iustifie thy soule: and seeing God is willing to giue thee pardon of the seuen deadely sinnes, and grace with the seuen giftes thereof, geue thou vnto him these seuen actes, wherewith thou mayest dis∣pose thyselfe to receiue thē, crie out seuen times like the childe whome the Prophet Elizeus raized from deathe, budding out these seuen affections, that God may exalte thee to a newe life, and exalt thee to the height thereof.

The third Pointe.

THirdly, I am to consider the graces, and fauours that God doth to those that confesse themselues, receiuing the sacrament with that disposition which is requisite. The which wee may reduce to three, wherein S. Paul putteth the kingdome of God, say∣ing, that it is iustice, peace, and ioy in the holy Ghost; which kingdome is promised to those that truely doe penaunce; First, hee graunteth them ius∣tice, which is the grace of iustification, iustifying, them of all their sinnes, making them his freindes, and adoptiue children, and inheritours of his heauē. And with this grace hee giueth them charitye, and vertues infused, and the giftes of the holy Ghoste, and the true beautye of the soule, which goeth to∣gither with humble confession. And if they come

to confession with iustice, there it is augmented cō∣municating vnto them greater grace, and fullfilling that which is saide in the Apocalips. Hee that is iust, let him bee more iustified, endeuoring not to cease ius∣tifying himselfe more, and more vntill deathe.

2 Secondly, hee graunteth them peace supernaturall, not onely for that hee reconcileth them to himselfe: but also for that in rewarde of the glorious victo∣rye which they obtaine of themselues, vanquishing the difficulties of confession, hee giueth them three victories ouer their enemyes, destroying some, put∣ting others to flight, ād subjecting the rest vnto thē. Hee destroyeth sinnes, casting thē into the profundi∣tie of the sea: & the diuells with their tēptation fly away, for there is nothing that, more terrifieth them then to manifest the woundes of the consciēce to the phisition, that is to cure thē. And the passions of the flesh begin to yeilde thēselues to the spirit: for whē the waies of a man are pleasing vnto God, hee will make his enemyes to bee at peace with him. And threfore it is a greate meanes of vanquishing temp∣tations, and passions to manifest them to the con∣fessor, and spirituall father: for while they remaine concealed, the diuell is in peace, and wee in a ter∣rible conflict: but in discouering them, hee flyeth, and wee remaine in peace.

3 Thirdly, hee graunteth ioye in the holy Ghost, banishing the feares, and heauinesse that spring from an euill conscience, replenishing them with a∣lacritie with the newes of pardon, according to that of the prophet Dauid; Thou shalt giue to my hearing ioye, and gladnesse, and my humbled bones shall reioyce. For taking from them the most heauie burthen of their sinnes, which wayeth them downe like leade; and the spirit of sadnesse, which withered, and con∣sumed them, they growe greene againe, and lift vp their heade with the hope of pardon, and with the pledges they receiue of life euerlasting.

4 VVith this consideration, I am to resolue myselfe to execute all that is necessary for confession, how painefull, shamefull, and troublesome soeuer it see∣meth, remembring that all is but litle, in comparison of the greate good that God promiseth mee, and of the eternall euill from which hee deliuereth mee. And if I consider what Christe our Sauiour did for the pardon of my sinnes, what dolours, what igno∣minies, and what paines hee suffered for them: that will soone appeare but litle vnto mee that God re∣quireth for their pardon. And againe if I ponder how much God might require of mee, if hee would ex∣tend his rigour, seeing I merited dolours, ignomi∣nies, and eternall torments, I shall presently see that hee requireth of mee but very litle. And there∣fore I may imagine that the same wordes are spoken to mee, which were spoken to leprous Naaman by his seruantes: Father, if the prophet Elizeus had commaunded thee to haue donne some very grieuous thing to cure thy leprosie, thou hadst reason to doe it, how much more hauing tolde thee a thing so ea∣sye as to washe thyselfe seuen times in Iordan? O my soule, if God should commaunde thee many things very sharpe, and heauy, to heale the leprosye of thy sinnes, it vvere reason thou shouldst doe them vvith greate prōptnesse, ād speede: hovv much more bidding thee doe a thing so easie to doe, as is; Confesse thy sinnes, and thou shallt bee healed: vvashe thyselfe seuen times in the Ior∣dan of penance, accompanying thy confession, vvith the seuen affections aboue named, and thou shallt bee clean∣sed of the leprosie of thy sinnes. Vaunt thyselfe, like Iob, of not hiding thy sinne, as a fraile man, nor couering vvith in thy bosome thy iniquitie. Take the counsell of the vviseman vvho saieth, for the saluation of thy soule, bee not ashamed to confesse the truthe: for there is one shame that dravveth on a nevve sinne: and another that dravveth on greate honour, and glorie. If vanqui∣shed

by shame thou cōcealest thy sinne, thou encreasest it: but if vvith shame thou confessest it, thou shalt obtaine a crovvne of greate glorie for the victorie thou gainedst by confessing thy sinnes.

The XXXI. Meditation, of Preparation to receiue the holie Sacrament of Penaunce.

The ende of this Meditatiō is, before my Con∣fession, to make of myselfe so perfect a Iud∣gement, as may make plaine all the difficulties that may happen in the sacramentall Iudgement, to bee made by the Confessour, that I may bee secure in the last Iudgement, which the supreme Iudge is to make of mee. In this Iudgement I myselfe am to execute the office of the accuser, the witnesse, the Iudge, and the tormentour. And hereupon S. Gregorie saieth, that conscientia accusat, ratio ludicat, timor ligat, do∣lor excruciat: My conscience is to accuse mee of all my sinnes without omitting any one. My reason is to iudge what I merit for them, sentencing that I am worthy of greate punishment for hauing com∣mitted them. The feare of God, and of his rigorous iudgement is to binde mee, and humbly to subiect mee to vndergoe what penaunce soeuer that reason shall dictate, and the Confessor shall impose vpon mee. And dolour as an executioner, is to torment mee breaking, and shiuering my hearte, for the offences I haue donne to my creator. These foure Iudiciall a∣ctes, am ••to doe within the hall of my hearte, quic∣kening them with the considerations which to this ende are ordained: and much more with the remem∣braunce of the presence of God, the iudge of the quicke, & of the deade, whom I am to beholde seated in the Throne of his maiestie, as in the 9. Medi∣tation hath beene declared: for that the viewe

of this most righteous Iudge, will bee a cause to ma∣ke mee doe it with greater diligence.

The first Pointe.

FIrst, I am to consider, that our Lord Christ would that our owne actes, should bee partes of this sa∣crament, to witte, contrition, confession, and satis∣faction, which aunswere to the three sortes of sin∣ning by thought, worde, and deede, that I myselfe might concurre to the grace of my Iustification: and that seeing I sinned with my actes, with the same I might dispose myselfe to receiue my pardon. And now that it hath beene the good pleasure of our Lorde to ennoble my actes, making them the Instru∣ments of his grace, it is reason that I should exercise them, with the greatest excellencie that I may, la∣bouring (as the VViseman saithe) to bee in them superexcellent: requiring of the three Persons of the Godheade, particular fauour for euery one of them. Of the holy Spirit, to whome is attributed Charity, I will begge contrition of hearte, beseeching him that hee will kindle in my soule the fier of his loue, from the which may proceede such a dolour, as may consume all the drosse of my sinnes. Of the Sōne of God, who is the word of the eternal Father, to whome is attribued wisdome, I will begge light to knowe my sinnes, and such humble wordes to cō∣fesse them that I may bee purified, and cleansed of of them. Of the eternall Father, to whome is attri∣buted Power, I will begge force for the workes of satisfaction, with perseueraunce vntill I haue paide all the paines that I owe for my sinnes. O most bles∣sed Trinitie assist in my hearte, & in my lippes, that I may vvorthily confesse all my sinnes, and obtaine, complea∣te remission of them. Amen. Then am I to consider all that is necessarie to exercize these three actes with greate perfection, discoursing of euery one of them.

The Second Pointe.

1. AS cōcerning the first acte, which is sorrowe for sinnes, I am to procure, to haue it the most per∣fect that may bee, not contenting myselfe with an imperfect sorrowe which they call Attrition, pro∣ceeding from feare of the paines of hell, but procu∣ring the perfect sorrowe which they cal Contritiō, and procedeth from the loue of God, aboue all things, as before hath beene saide. And this sorrowe must bee the greatest that possiblie may bee, because it is the measure of the grace that is giuen in this sacrament. So that if the sorrowe bee imperfect, and little the grace shallbee litle: if it bee perfect, and greate, the grace shallbee greate: for looke, as sor∣rowe encreaseth, so shall grace: and if there bee no sorrowe, no grace shallbee giuen. And therefore the principall parte of this preparation, consisteth in the perfectiō of sorrowe: vnto the which I am to mooue myselfe with the cōsiderations that were set downe in the fift Meditation, and with some similitudes deduced out of holy scripture to mooue vs vnto the teares of loue.

2. Sometymes it telleth mee that I should weepe bitterly as a mother weepeth for the deathe of her onely begothen, vpon whome shee had laied all her loue, and repose: so will I weepe for the spirituall deathe of my soule which is my onely one, and by reason is much to bee loued: yet I myselfe haue cru∣elly slaine her by sinne, and subiected her to deathe euerlasting. And seeing I haue so greate a feeling of the losse of those things that I loue, a much grea∣ter feeling am I to haue of this, because it is the greatest of all: and herein teares are well employ∣ed. For a mother, let her weepe neuer so much, shee shall not giue life to her sonne that is deade: but I with the teares of Contrition, shall obtaine life for

my deade soule. O infinite God, I am very much grea∣ued for the iniurie I hune donne thee, by killing vvith sinne the soule that thou gauest mee, and seeing it is more thine, then mine, haue mercie vpon it. Deliuer my soule from the svvorde of death, & my only one from the dogg of Hell, that I may liue to thee, and confesse thy holy name amen.

2 I will likewise weepe for my sinnes, because with them I haue killed the only begotten Sonne, who through excellencie meriteth this name, Christ Iesus my Lord, whome within myselfe I haue cruci∣fied againe, and haue, as much as lieth in me giuen occasion that he should die. O only begoten Sonne of the Father, I am exceedingly sorroufull for my sinnes, for hauing binne thereby a cause of thy death: returne a Lord to liue in my soule vvith thy grace, seeing thou dydst die to giue it life.

3 Othersometimes it telleth mee, that I should weepe like a Bride that hath by death lost her belo∣ued spouse, vpon whome depended her whole reme∣die, and reliefe, thereby remaining a widowe, poore and abandoned. And so will I weepe for my sinnes, by the which I haue lost God the spouse of my soule, and with him haue lost the iewells of his grace, and Charitie, and the giftes that he had giuen me, re∣maining like a widowe, not able to engender child∣ren of good workes, merittes of life euerlasting, but abandoned, and left dessolate without the protectiō of so sweete a spouse. O if my harte vvould shiuer, and breake vvith the force of dolour, for hauing lost such a spouse, such Ievvells, and such amiable protection. And yet notwithstanding if I perceiue that my harte is still hardned, and melteth not with the considera∣tions of loue, I will make vse of those of feare be∣fore mentioned, that feare, (as S Barnard saieth), may quickne me, and open the dore to loue, excitetur vt excitet. Let feare be awakned that it may awake

me. Feare o my soule, the face of the Iudge, whome the powers of heauen doe feare, the wrathe of the Omnipotent, the face of his furie, the noise of the worlde that shall perish, the fire that shall burne it, the voice of the Archangell, and the most rigorous wordes of the finall sentence. Feare the teeth of the Dragō, the belly of Hell, the roating of fierce beastes that stand readie to deuour, the worme that euer gnaweth, the fier that allwaies burneth, the smoke, the brimstone, the whirlewinde, and the exterior darkenesse. O vvho can giue vvater to my heade, and fountaine of teares to my eies, that I may there vvith preuent the eternall lamentation, the gnashing of teeth, the binding of handes and feete, the vvaight of the fiery chaines that oppresse, that gripe, that burne and that neuer cons••me. VVith these teares of feare, I am to dispose myselfe to passe on to those of loue. For (as S. Augustine saith) Feare must be like the needle that entreth through the cloth, not to remaine withi•• itselfe, but to make the threde enter, wherewith to ioyn the partes that are disioyned: so feare must serue to make Charitie enter, and to ioyne together the affections of the soule, employing them in louing God, and bewaling the offence that it hath dōne him.

The Third Point.

In order to the second acte which is Confession: presupposing the examination, and auerring of sin∣nes in that manner that hath beene declared in the third Pointe of the 30. Meditation. The first pur∣pose must bee to confesse them all intirely, how ig∣nominious soeuer they bee, vanquishing the shame that may disturbe mee, with those considerations that were set downe in the ende of the last meditatiō, saying to myselfe: better is shame in the face, then, a spot in the hearte? If thou sufferest not now this lit∣tle confusion, thou shallt suffer a greater in the daye

of Iudgement. And seeing God knoweth well all thy iniquites, what is it for his minister to knowe them, who in his name is to pardon them? Cou∣rage then, giue glory to God, and confesse thyselfe, for thy confession shall not bee like that of Achan to dye, but like that of Dauid to liue. Hauing thus re∣solued, it is good (as S. Bonauenture aduiseth vs) to begin confession with that sinne that causeth mee, most shame: for that vanquishing the greatest of my enemies, it will bee easy to vāquish the resteas thegy ant Golias beeing vanquished, the Philistians fled. The second purpose must bee to manifest my sinnes, not onely with Integritie, but with all the humili∣ty that I may, making of all, a cleare, pure, sincere, naked, and well Intentioned Confession: not ex∣cusing, nor extenuating my sinnes, not casting the fault vpon my neighbour like Adam, not vpon the Diuell like Eua, but vpon myselfe like Dauid, confessing my iniquitie against myselfe, and saying that it is exceeding great. But yet I must auoyde an∣other extremitie, of so much exaggerating my sinnes that it may seeme to be a fained confession, to be ho∣nored, & esteemed for humble, for vainglory vseth manie waies to assaile these workes of humility, see∣king in them her owne honour. The third purpose must be, to heare the reprehention of the confessor with great silence, and humilitie, without interrup∣ting him, though it bee very rigorous, as the holy king Dauid heard the terrible reprehentiō of the Pro¦phet Nathan, acknowledging his fault, and saying, I haue sinned against our Lord. For herein shall be ve∣tified that of Ecclesiasticus, Heare silently, and for the reuerence that herein thou shewest, Accedet tibi bona gratia Good grace shall be added vnto thee, & what better grace, then that which is here giuen, which is the grace of God himselfe.

In all this it will be a greate aide vnto mee, not to

garde the Preist as he is a man, but as he is the Lief∣tenant of God, or rather as God himselfe is in him, respecting him with internall, and externall reue∣rence: for there would his deuine Maiestie, that the Confessor should absolue, not praying for pardon, but commaunding, and sentencing as God, saying, I absoule thee. O my soule, seeing thou hopest to heare this vvorde of eternall life, vvhat mater is it to suffer some temporall shame? shovve in thy correction humble repentance, and thou shal remaine free from voluntary sinne. Discouer once all thy sinnes, seeing God hath pro∣mised thee to forget them all.

The Fourth Pointe.

IN order to the third Acte of satisfaction, I am to make a most effectuall determination, to obey my Confessor in whatsoeuer thing conuenient that he shall commaunde me: as well for the medicine of my spiritual infirmities, as to satissie for the iniuries that I haue donne against God: for it is reason that the ficke should obey the Phisition, in thinges that are necessary for the obtaining of his health, and for the escaping the perill and occasion neere at hand to destroy it. And it is likewise iust, that the Detter should pay that he oweth to his Creditor. And see∣ing God is willing to pardon me the sinne, and to change the eternall into temporall punishmente, it is reason to animate myselfe to receiue with a good will, that penance which my Confessor shall assigne me to pay it, saying with Dauid: Ego in flagella para∣tus sum. I am readie for the punishmente that my sinnes deserue: & my dolour shall euer be with me. I will confesse my impietie, & cogitabo pro peccato meo, and I will all waies haue a care of my sinne, pro∣curing that nether my memory may forgetit, nor my eies cease to bewaille it, nor my handes to chastize it, vntill it be wholie blotted out.

2 To this end it will helpe me to consider the ter∣rible pennance that Christ our Sauiour did in satisfa∣ction of my sinnes. VVhat more rigorous dicipline could there be then that of his whippinges? VVhat rougher hairecloth then the prickles of his thornes, of his passion? VVhat bed harder then that of his Crosse? And what fast more terrible then all day to suffer hunger and thirst, and to breake his fast with gall, and vineger? O my soule, seeing Christ suffred so much for the sinnes that he committed not, suffer som∣vvhat for those that thou hast committed, yeld fruite vvorthy of pennance, for the tree that beareth not such fruite as Christ, shall haue noe parte vvith Christ.

3 It will much helpe me likewise to consider the paines of purgatory, whereof soone after wee shall speake. For it is a great folly not to bee willing to pay the debt, vntill the Creditor lay his execution vpon me, and cast me into prison with costes, and charges: paing in Purgatory with terrible paines, that which in this life I may pay with my short sa∣tisfaction, and great proffit. For such is the liberal∣lity of God, that he rewardeth with new pay, the sa∣me that I do to pay the debt, recompesing it with mentation of grace, and glory.

4 Finaly, I am to make another most effectuall re∣solution to amend my life, and no more to returne to the sinnes that I haue committed: For if this purpose be wanting, the Contrition is fained, the Confessi∣on sacrilegious, the satisfaction litle auailable, and the absolution of no effect: for his sinnes are not re∣mitted to him, that hath a purpose to returne vnto them: and though it were but a veniall sinne, it shall not be pardoned, vnlesse there bee a purpose of a∣mendment of it.

1. VVith this preparation, conseruing these holy Affections, and purposes, I may securely come to this holy saerament, putting in practise what I haue de∣termined

with a defire to renew my life, & to make a great change therein, imagining that that of the Prophet Hieremie is spoken to me: Get thee vp to a watch tower, set before thee thy bitternesses, be∣wailing bitterlie thy sinnes: direct thy harte in the right way wherein thou wast wont to walke. & da cor tuum super humeros tuos, And put thy haite vpon thy shoulders, taking with loue the yoke of obedi∣ence to fulfill what God, and his ministers shall commande me.

The xxxii. Meditation of Thankes-giuing after Confession.

Hauing ended the Confessiō of my sinnes, & rece∣led Absolutiō, it is very cōueniēt to giue some litle time to the Confession of praises, for the fauour that God hath donne me: for both Coufessions our Lord exacteth of vs, according to the saying of the Prophet Oseas: Turne, o Israel to the Lord thy God, seeing thou hast fallen thorough thine owne Iniquitye: take wordes with you, and conuert you to our Lord, saying vnto him. Take from vs, o Lord all our sinne, receiue our good Intention, for wee offer vnto thee the calues of ourlippes: that is, in stee∣de of the ealues which of olde they offered thee in sacrifize, wee offer vnto thee now the calues of wor∣des; confessing our sinnes that that thou maiest re∣mitte them, and confessing thy mercyes, when thou hast remitted them. This sacrifize of praise, as Dauid saithe, honoreth God much: and in it consisteth the waye, and meanes to obtaine perfect healthe, which is cōfirmed thereby to the gratefull, & is ordinarily much debilitated in the ingratefull. To this ende. it will helpe to consider how much our Lord Christe was pleased with the leprous Samaritan, who going

to present himselfe to the preist, was cured as hee went, of his leprofie, and forth with returned backe to giue thankes for the health that was giuen him: & contrarily, how much hee was displeased with his other nine companions, who hauing receiued the like benefit, retourned not to acknowledge it, and to giue vnto God the Glory which thy owed him: as wee shall farther consider, in the meditation of this miracle.

Therefore hauing ended my Confession, I will recollect myselfe in the Churche before the most blessed Sacrament or in some other conuenient place, where beeing set in the presence of the euer-liuing God, I will reuiue the Faithe of the fauour hee hath donne mee, wherein with my bodily eares, I haue heard that fauorable sentence, and most sweete word. I absolue thee. A worde powerfull to doe what it sig∣nifieth, to giue ioye to my eares, and gladnesse to my humbled bones. And so trusting in the goodnesse and mercye of God, that hee hath made good and ra∣tified this sentence, I will endeuour to exercize three actes of thankes giuing: which are, to acknowledge the benefit, to praise God for it, and to offer vnto him some seruice.

The first Pointe.

FIrst, I will ponder in my heart, the manifolde be∣nefits that in this holy sacrament I haue receiued: of the which the prophet Dauid made a breife catalogue by waye of praise in the 102. Psalme; and they may bee reduced vnto sixe. The 1. is, to par∣don mee all my sinnes, not onely the confessed, but also the forgotten sinnes, and those which without my fault; I could not haue knowledge of. The 2. is to heale the spirituall Infirmities of my soule, as are vices, and passions, heauinesse. and feares, and other afflictions, putting a moderation in all, according

to reason. The 3. is to deliuer mee from the eternall Deathe, whereunto I was condemned by my sinne: and from the most bitter deathe, which the priuation of Gods grace bringeth with it. The 4. is to crowne mee with mercye, and the workes of mercye, fauo∣ring mee to gaine the victorie of temptations, wher∣with I haue beene, and shallbee combated: deli∣nering mee from other innumerable miseries, and offering mee his ayde, that I may no more retourne to them. The 5. is to fill my desier with good things, giuing mee his grace, and Charity with the rest of the vertues, or newe augmentation ther of. The 6. is to renewe my youth like the eagle, vnclothing mee of the workes, and customes of the olde man, clo∣thing mee with those of the newe man, and resto∣ring vnto mee the first feruour-of spirit, with newe gladnesse of my hearte, to exercize newe workes of vertue with greate perfection. These benefits our lord for his parte graunteth to those that confesse themselues as they ought. And so much the greater are the benefits, by how much more freely they are giuen without any merit of ours: and in this behalfe the true penitent ought to bee the more gratefull. And with this spirit, I will greately exagerrate the infinite liberalitie of God towardes mee, and with a silence of admiration, I will yeilde myselfe vanquished thereby.

The second Pointe.

THen will I breake out into a canticle of praise with greate affection, saying the wordes of this Psalme.

Blesse our Lord o my soule, and all that is within mee praise his holy name: blesse our lord, o my soule, and bee not forgetfull of the fauour that hee hath donne thee hee remitteth all thy sinnes, and healeth all thy Infirmities: hee redeemeth thy life from deathe, and crowneth thee with mercy, and

mercifull workes: hee filleth with good things thy desire, and like an eagle reneweth thy youth: hee hath not chastized mee according to my sinnes, nor inflicted on mee that punishment, that my iniquities deserued: as farre as the east is distant from the west, so fare hath hee put from mee all my Impieties: as the father hath compassion of his children, so our lord hath compassion of those that feare him, for hee well knoweth our weakenesse, and the masse wherof we were formed.

O God of my soule, if the mercies are so greate that thou hast donne mee, vvhat shall I doe not to hee behinde kande in thankes giuings. I desire to pro∣cure vvith thy Aide, that vvhich thou hast begun in mee by thy mercy: and seeing thou hast pardoned my sinnes, I vvill neuer more retourne vnto them. Seeing thou hast deliuered mee from deathe, I vvill not againe subiect myselfe thereunto; seeing thou hast crovvned mee vvith morcies, I vvill giue thee the glory of all my crovvnes. Adde o Lord, this mercy to the former, to fill my desire vvith thy good things of heauen, giuing mee grace to oc∣coplish vvhat I offer vnto thee, chaunging my fortitude in such manner, that vvith greate feruour I may vvalke, runne, and flie, like a renevved eagle, vntill I obtaine the eternall crovvne of thy glorie. Amen.

After this forte, wee may make other canticles of praise, inuiting those sainctes that were greate sinners to gloriefy God for mee, for hauing pardoned my sinnes.

The third Pointe

FInallly in order to the third acte of thankes gi∣uing, I am to doe three things, First, to confirme myselfe much in my intētions of Amendemēt, ima∣gining that Christe our Lord sayeth vnto mee, as hee saide to that other sicke man in the Temple, who was giuing thankes for the health that hee had recei∣ued: Ecce sanus factus es iam noli p••ceare, ne tibi ali∣quid

deterius contingat. Beholde, now thouart whole sinne no more, least some other worse euill happen vnto the: for the relapse is vsualy worse then the fall. But if like a dogge I retourne to eate what I vomited, after this eating, the first diuell will enter with seuē other spirits, worse then himselfe and this secōd en∣traunce shallbee much worse then the first. And at least I am much to bee afraide, of falling neere vpon my Confessiō. For if the selfe sameday, I fall into the selfe same sinnes, it will be a signe that my cōuersion was colde, and imperfect, though it were true: and that of Ecclesiasticus may bee saide vnto mee: hee that was heth himselfe for hauing touched a deade man, and retourneth presently to touch him, what hath his washing auailed him? And so the man that fasteth for his sinnes, & presently returneth to com∣mitte them, to what end is his Hamiliation? The praire of this man who shall heare it? But this I am to consider, to moue me to feare, not to distrust, for it is not strange for a man to fall 7 times, and to rise againe as often.

2 The second thing that I ought to doe, is forth∣with to accomplishe all my pen••unce, if it may be accomplished and if not some, parte thereof with a spirit, and affection of obedience, and loue, to pay somwhat of the much that I owe vnto God, desi∣••ing to haue much force to doe much more for him, that hath donne mee so many benefites: and saying that of the other seruante. Haue patience with mee o lord, and I will labor to pay thee, the whole debt.

3. The third thing is, in than kefullnesse of the be∣nefit receiued in this sacrament of penaunce, to dispose myselfe with greate feruour, to receiue that, of the sacred Communion, because for this ende, it is ordained: according to that of the Prophet Dauid: VVhat shall I giue to our Lord &c. I will receiue the Chalice of saluation, and wil inuocat his holy name.

The XXXIII. Meditation of the most blessed Sacra∣ment of the Altar, before Communion.

OF the excellencies, and comodities of this nost blessed Sacrament of the Altar, wee shall speake in the fourth parte amonge the mysteries of the Supper, but more largely in the sixt parte among the diuine Benifittes. Now in this Meditation, I will only point out certaine considerations to com∣municate with reuerence, & deuotion, in the which I am to fixe my eies vpon the ponderation of these foure thinges, to witt: The greatnesses of our Lord that cōmeth to visit vs: the vilenesse of mā whō hee commeth to visite: the amiable fashione where∣in hee cōmeth: & the endes of his cōming: making cōparison betwene the one, & the other, for the grea∣ter splendour of the soueraignety of this benefit.

The First Pointe.

First I am to cōsider the greatnesses of this Lord, that is inclosed in this blessed Sacrament, actuating liue∣ly my faithe of thē all, aswell of those that hee hath as hee is God, as of those which hee hat as hee is mā.

1. First I will discourse of the greatnesses of his Godheade, and of the workes that he doeth, as hee is God, pondering that hee that is there, is the very onely begotten Sonne, which is in the bosome of the eternall Father, the brightnesses of his Glory, and the figure of his substance, as Eternall, Immense, Infinite, and Omnipotente as the Father, and the very wisdome, Goodnesse, and Fortitude, by whome all thinges were created, and are conserued. There also is the gouernour of the worlde, the san∣ctifier and glorifier of soules, he that is the first begin∣ning & the last end of all creatures. And though hee bee a Lord of so great maiestie that Heauen, nor Larth cannot containe him, yet he was not contente to haue made himselfe man for our remedie, but woulde humble, and restraine himselfe

more, remaining with vs in this visible sacrament to comfort, and protect vs with his presence, that we might haue vpon earth some visible throne of his grace, whereunto to approche (as the Apostel saith) with greate confidence to obtaine mercy, and aide in seasonable time for the remedy of all our euelles. O diuine vvorde, vvhich art in the Immense bosome of thy eternall Father, hovv is it that thou commest to dvvell in the straight bosome of a sillie man? O king of glorie vvhich art in thy heauen seated in a Throne of infinite maiestie, hovv is it that thou humblest thy∣selfe to be on earth in a throne of such basnesse? Thy In∣sinite Charitie hath binne the cause of this humiliation to exallt me, & to prouoke me to loue thee for a vvorke of so great loue. O that I could loue thee as thou louest me. O that I could humble me, as thou didst humble thyselfe, to be able to honour, and serue thee as thou me∣ritest. To this Throne vvill I approach for the remedy of my euilles, vvith confidence that thou vvilt fill my de∣sire vvith thy good thinges.

2 Secondly I will discours of the misteries of his most sacred humanitie; and of the maruelous work: that he did therin, and of the offices that hee exer∣sized, pondring how he himselfe is in this Sacra∣mēt, that was niue mōths in the wombe of our B. La∣dy the Virgin, enriching her with admirable giftes of his Grace: and from thence in the house of Zach∣rias sanctified the Baptist, and replenishid with the holy Ghost, both the sonne, and the mother, And seeing he hath in this sacramente the same goodnesse and Omnipotency, he may worke the same effects in my soule. Likewise hee that is there, is the very same that was laide in a maunger, and was adored by the shephards, and Magies, paying them for this seruice, with an aboundant rewarde, And if I doe adore him with the same liuing Faith, I shall receue the same grace. Againe there is hee that went

thorough the world teaching, & preaching, curing the sick, rasing the dead, and doing good to all with innumerable miracles; And especially I will ponder, that it is hee himselfe that for my sake was takē, sco∣urged, crouned with thornes, scorned, and crucified, who being nailed on the Crosse praied for his ene∣mies, pardoned the theefe, and promised him his pa∣radice. And seeing hee himselfe in parson is in the most blessed Sacramente representing his passion, & with the same blood that he shed therein, he likewise both may, and will worke in me the same effectes. Finally, he that dispoiled hell, rose againe in glory. and sitteth on the right hand of his eternall Father, and shal afterwardes come to Iudge the whole wor∣lde: euen he himselfe with the same glory, is in this holy Sacramente: for not content to haue his Courte and Throne in heauen, hee will also haue another Throne on earth, for the comforte of vs that liue therein. And there he doth to vs the offices that hee was wont to doe in the worlde, of our Master, Phi∣sition, Redeemer, Pastor, and High Preiste, desiring that we should come vnto him with the same Faith, and confidence, as if we did see him in his mortall, and visible fleshe, seeing he himselfe is really there, though couered vnder the accidents of bread, & wine. O my svveete Redeemer, vvhat thankes may I giue thee for thy bovvles of mercy, vvherevvith thou comest euery day to visit vs from on high? VVhy chall not I considently come vnto thee, seeing thou comest from heauen only for mee? I adore thee, & glorifie thou in this venerable sacrament: and in spirit I cast myselfe as thy feete like Mary Magdalen, that thou maist pardon mee: vvith the vvoman that had the fluxe of blood, I much thy sacred Vestment that thou maist cure mee: and vvith S. Thomas I feele thy soueraigne VVoundes: that thou maiest illuminate mee, & quicken my Faith: vvith the vvhich I say, and confesse, that thou art my

Lord, and my God, vvorthy of Highest honour, & glory vvorlde vvithout ende. Amen.

The Second Pointe.

Secondly, I am to consider in what gentle, and a∣miable maner, Christe our Lord commeth to visite mee, I being so miserable, and abhominable a sinner.

1. First, I will ponder, that it might haue sufficed for my saluatiō to beholde this most blessed Sacra∣mēt, as it suffized the Israelites beeing wounded by serpēts, that their woūdes might bee healed, to be∣holde a Breazen serpent erected vpon a pole, which was the figure of this Sauiour. Or it might haue suf∣fized onely to touch it with the hāde, as the woman that had the fluxe of blood, was whole with tou∣ching only the hem of his garment: and to giue mee but this libertie were an ouergreate honour. But the Charitie of this greate God was not contented here∣with, but that hee will also ioyne himselfe vnto mee with the most entire, and penetrating vnion, that any corporal thing can ioyne itselfe to man: for in the forme of meate, he entreth in at my mouth, and pas∣seth thorough my throate, and maketh his dwelling, and habitation within my breaste, so long as the spe∣cies of the sacrament doe remaine; and so renueth that famous miracle whereof the prophet Hieremye spake: a newe thing hath God done vpon the earthe: Famina circundabit virum. A woman shall beare within her a perfect man in wisdome, and sanctitie, which is Christe: for euery day, whatsoeuer womā, or other Person that communicateth, beareth with∣in them for that time, this man, perfect in age, and as greate, and beautifull as hee is in Heauen.

2 But this will seeme a much greater nouelltie vnto mee, if I consider the vilenesse of the persone that beareth it within him, & the basnesse, & horible strai∣ghtnesse of the house whereinto he entreth. O Soue∣raigne nevve man, calestial Adam, vvhat nevve inuen∣tions of loue are these that shou makest to cherish meet

knovvest thou peraduētur into vvhat house thou entresi•• Behoulde vvhat I am, a vessell of inyquitie, a caue of basiliskes, & a house of perdition. Then why wilt thou enter into so vild a harbour? or how dare I entertain thee therein?

My tongue is a worlde of impieties: how shall I touch therewith, him that is the foūtain of all good? My throte••••s a sinke of gluttonie, and drunkennesse: then how shall the auathor of purity & sanctitie passe thorough it? My brest is a puddle of wicked cogitations and desiers, how shall I harbour therein him that is Charitie itselfe?

O Soueraigne kinge, how well it befitteth thee to be the Father of mercy, seeing thou wilt dwell in a house of so greate miseries? Reneue it first, o Lord cleanse, & adorne it, that it may bee for thee a worthy abiding place. O infinite God, Inclina Caelos ••uos, & desc••nde. Incline thy heauens & descende. And seeing thou wilt des∣cende, & humble thyselfe, to dwell within me, what is it for the heauens to humble themselues & descend? Let come the celestial vertues into my soule: let come liuely Faith, assured Hope, & much enkindled Cha∣ritie: let come humilitie, obedience & deuotion, & conuerte into heauen, that which must be the habi∣tation of the king of heauen himselfe.

3, The like Colloquies I am to make to the three persons of the Godheade, beseeching them, that they would make me a n••we man, renued in spirit to receiue this new Celestiall Adam, that is willing to harbour himselfe in my soule: & especially I will say to the holy Spirit. O most holly Spirit that didst puri∣fie, & adorne the soule of the most sacred Virgin, that it might be avvorthy habitation for her some: Purifye mee also, and adorne me vvith thy grace, seeing the some God that entred into her, is to enter into me.

The third Pointe.

THirdly, I am to cōsider the endes that Christe our lord pretēdeth in this cōming, beseching him as∣sone as he entreth, to put thē in executiō, & that my indignitie

may be no meanes of the hinderance thereof. This may be pondred running through some of the offi∣ces that this our Lord did in the worlde, which hee commeth to exercise in my soule.

1. First, he commeth as a Sauiour to pardon mee my sinnes; applying vnto me the price of the blood hee shed for them. Secondly, he commeth to cure al my spirituall infirmities, like a Phisition, that en∣treth into the house of a sicke man, and cōmeth neere him, to apply vnto him his remedies. Thirdly, hee commeth as a Master to illustrate me with the light of his inspirations, and to instruct mee in the way of vertue, and perfection. Fourthly, he commeth as a high Preist, to apply vnto me the fruite of the bloody sacrifice, which hee oftred for me vpon the Crosse: and to moue me to offer vnto him the sacri∣fice of an humble and contrite harte, the Hostia of of praise, and the Holocaust of loue. Fiftly, he com∣meth as meate to sustaine me, as to a child with the milke of his delitiousnesse: and to vnite himselfe to me with the vnion of perfect loue: and to giue mee the kisse of peace, of reconsiliation, and perfect a∣mitie: fullfilling the desire of the soule that said: Let him kisse me with the kisse of his mouthe, & make peace with me. And in this forte I may runne thro∣ugh his other offices, imagining that he cōmeth as a shepheard to gather me to his folde, as a protector to defend mee, and as a consuming fier to purifie, & inflame me.

2 VVithall as I am pondring theese offices which Christ our Lord is willing to doe for me, I will also ponder the great necessitie that I haue of them: be∣houlding myselfe as a man captiued by the deuill for my sinnes, sicke of diuers passions, ignorante with many errours, weake, poore, & needy of sustē∣tation for my soule, & to haue peace with my Crea∣tor, and to bee gouerned, protected, and fauored

by my Sauiour. And making comparison betweene him and mee, and beeweene his excellent offices, & my innumerable miseries, I will breake out on the one side, into affections of admirations: and on the other, into feruent desires of his comming, saying vn∣to him;

O God of immense maiestie, how is it, that I am not beside myselfe, considering this plotte of thy infinite Charitie. Helias and Heliseus shrunke vp themselues, ioyning themselues to a deade childe to restore him to life: but thou restrainest thyselfe much more to a morsell of meate, to ioyne thyselfe vnto mee, and to raize mee againe to a newe, and feruorous life. It had beene sufficient that with thy worde thou hadst commaunded what thou wouldst, and presently it had beene donne: or that some ser∣uaunt of thine like Gyezi, had touched mee with thy staffe that I might liue, but thou wouldest not, but come in person to heale mee, to reuiue mee, and to recale mee. Come then, o my Sauiour, and delaye not: come, and dissolue the miseries of thy seruaunt Awake thy omnipotencie, and come that thou maiest presently saue mee. O that thou wouldst breake the heauens, and come, that with thy com∣ming the mountaines of my passions might dissolue, and all my bowells might melt themselues in thy loue! O heauens send this dewe! O clowdes raine downe this iust one! O land of the liuing bud out vnto mee this Sauiour! O most sweete Sauiour, come to my soule that longeth to receiue thee, take from her all impeachements, of thy entraunce, exercize in her the offices that thou pretendest by thy comming. Ioyne thee speedily vnto mee, for I desire to see myselfe vnited with thee my onely summum bonum, worlde with out ende, Amen.

3. This kinde of feruent Desiers is much to bee ex∣ercized in this Pointe, for Christe our Lord will bee

receiued with Desire, and Hunger of his com∣ming. And this meate, with how much the greater Hunger it is eaten, with so much the more proffit it entreth. And herein wee shall bee ayded with other places of diuine scriptur like vnto those which haue ben produced, wherein the holy fathers declared the fēruent desier they had of the cōming of the Messi∣as for the redemption of the worlde. VVithe these desires I am to ioyne others of carrying the greatest purity of hearte that may bee, endeuouring that as the body goeth to communicate fasting from all Corporall meate, so that from the midnight before it must not haue eaten, nor drunke any thinge how litle soeuer; so also the soule may that day goe fa∣sting of all sinne: In such sorte, that as neere as pos∣sibly may be from the night before, it bee not spot∣ted with any vncleanesse of fleshe, or of spirit, and that from my mouth there hath issued no idle wor∣de, nor from my hearte any euill thought, for Christ our Lord being puritye itselfe, it is our Dutie to receiue him with the greatest purity that possibly wee may. And if thorough our Imbecility we doe fall into any sinne, wee are first to purifie our selues thereof by the meanes of Confession (the which is obligatorie if it be a mortall sinne) or by the mea∣nes of Contrition, when it is but a light sinne, and that wee were lately at Confession.

The XXXIV. Meditation of spirituall Communion, which is a disposing for Sacramentall Commu∣nion; and for hearing Masse profitably.

SPirituall communion is an exercize of excel∣lent Interiour actes: by the which (as S. Tho∣mas saieth) without receiuing the Sacrament, wee participate the fruite of the Sacrement, which is vni∣on

with Christe; And it serueth for two tymes, and for two endes.

The first is, duely to prepare ourselues before sa∣cramentall Communion, adorning the soule with actes of vertues proportioned to this caelestiall ban∣quet. The 2. is, to heare masse euery day with proffit. As the preiste when hee saieth masse, togither offe∣reth the sacrifize, and receiueth the Sacrament: so when I heare masse, it is good that I doe other two such like things. The first is, to offer that sacrifize in thankes giuing for the benefits receiued, or in satis∣faction of my sinnes, or of the sinnes of them that are departed: And to obtaine of God the benefits that I require him, for myselfe, and for the whole churche: for to all this, is this sacrifize ordained, as in the fourth parte shall bee declared. The 2. is to receiue likewise the Sacrament spiritually, eating Christ our Lord with a desire by meanes of the Actes of the three Theologicall Vertues, Faith, Hope, & Chari∣ty: according to the which the same Lord himselfe said: I am the bread of life, he that commeth to me shall not hunger, and hee that beleeueth in mee shall neuer thirst. The manner of this communion disposing it∣selfe for the sacramentall, is that which foloweth

The first Pointe.

First we are to exersize actes of faith, concerning this mysterie, breifely pondring first the excelency and firmenesse of the foure pillars vpon which this Faith relieth, that is to say, that God wanted, not infinite wisdome, to inuent this meanes of our spirituall sustentation, nor goodnesse to will it, nor omnipotencie to execute it. And seeing God is in∣fallible truth in all that he reuealeth, and that hee hath reuealed this mystery, I am to beleeue him with all assurednesse, much more then if I had seene him with my bodily eies.

2. Vpō this foundation Faith is to exercize her actes, denying the Iudgmēt that proceedeth from the sen∣ces, and firmly beleeuing, that vnder those species of bread, and wine, is Christ Iesus true God, and man, with all the integritie, glorie, & maiestie, that hee hath in Heauen. And as there he inuiteeh, and filleth the Blessed with the cleare sight of his Diuinitie, & humanitie: so here hee will inuite, and fill our desi∣res of good thinges with the sight, by a liuely faithe, of himselfe inclosed in this sacrament. And to this ende faithe must helpe itselfe with meditation, and contemplation, penetrating the greatenesses of this Lord: as hath bene saide in the first pointe of the pre∣cedent meditation. The actes of faith are to be exer∣cized in this forme: I beleiue that vnder this vaile is couered Iesus Christe my Lord, his body, his soule, his blood, and his diuinitie. I beleiue that there is pre∣sent the Sonne of the euerliuing God, infinite, eter∣nall, immense, allmightie, wise, and holy: yea wis∣dome, and sanctitie itselfe. I beleeue that there is my Sauiour, my master, my father, my iudge, and my glorifier: hee that for mee was borne in a maunger, and was whipped, crowned with thornes, and cruci∣fyed. All this I beleeue for that hee himselfe hath reuealed it; and I am most assured that he had know∣ledge, power, and will to doe it. O my king, and my God, although I see thee not clearely, it suffizeth mee to knovve that thou art there, that I may reuerence, adore, and glorify thee, as if I did see thee. I reioice to haue thee present, and I giue thee thankes. for that thou daignest to bee vvith mee: quicken my faithe, o Lord, that I may loue euer to bee vvith thee. Amen.

The second Pointe.

Secondly, are to bee exercized the Actes of Hope, resting vpon the same foure pillars that faithe

doth: to witte, vpon the infinite wisdome, good∣nesse, and omnipotencye of God, and vpon his fidel∣litie to fullfil all that hee promiseth, seeing hee hath knowledge, Power, and will to performe it. Vpon this foundation, Hope is to exercize its Actes ayding itselfe with prayer to aske, and obtaine what it ho∣peth, and desireth. And what here is to bee hoped, and desired, is the performaunce, of the promises that Christe our Sauiour made, to those that worthily receiue him in this sacrament, as may bee collected out of the 6. chapter of S. Iohn: saying thus vnto him. I hope, o my Sauiour, that if I eate this breade of life I shall neuer die, I shall liue for euer, I shall remaine in thee, and thou in mee, vnited thou with mee, and I with thee. I hope that as thou liuest by thy Father, so I shall liue by thee: and by thy meanes I shall obtaine life euerlasting, and thou willt raize mee againe at the last daye. O breade of life I come to receiue thee, vvith greate confidence that thou vvillt quicken my spirit, comfort my hearte, cheare vp my soule, for tifie my povvers, make chaste may fleshe, and chaunge mee into another man: for I shall not chaunge thee into mee, vnlesse thou chaungest mee into thee. O most svveete Sauiour, augment in mee confidence, that I may bee vvorthy to obtaine thy soueraigne pro∣mise.

But hope must passe yet farther, hoping in the goodnesse, and omnipotencie of this our Lord, who is not tied vnto the sacrament, but may graunt mee all these benefits, onely for a liuely desire in mee to receiue him: and therefore be∣holding this diuine sacrament, I may exercize these actes of faithe, and confidence: sometimes with the Centurion saying vnto him: Lord, I am not vvorthy that thou shouldest enter vnder my roofe, but onely say the vvorde, and my soule shallbee saued. And sometimes, I will say vnto him: If to beholde

the brasen serpent suffized to heale those that were wounded: it may likewise suffize mee to beholde thee with a liuely faithe, and thee to looke vpon mee with thy mercye, that thou mayest deliuer mee from all miserye. Other sometimes, as the woman that had the fluxe of blood, I will say within myselfe, if I can but touche the garment that couereth my Lorde, without doubt I shallbee safe. And if the shadowe of his apostle healed the sicke, how much more shall the shadowe of his diuine sacrament heale my soule? VVith this confidence ought I to enter into the churche, to assiste at masse, and to beholde the sacred hoste and chalice, when they are eleuated. For as S. Bernard saieth, greate faithe attaineth to greate things: and the more the affection of confidence di∣lateth itselfe, the more wee shall obtaine of Gods mercy.

The third Pointe.

FInally, Charitie is to exercize her actes, with the which spiritually wee are vnited, and Ioyned with Christe our Lorde, with the Vnion of loue, which is pretended in the Communion of this blessed sacra∣ment. The principall actes are, to reioice in the good∣nesse, charitie, omnipotencie, and liberalitie of Christ, which is resplendent in this banquet: to joie to see mee so beloued of him, that hee giueth him∣selfe vnto mee for meate: to desire all waies to bee v∣nited with him by actuall knowledge and loue; and to bee like vnto him in all his vertues. To desire that all may knowe, loue, and reuerence him in this most blessed, and soueraigne sacrament, and may enjoie the benefits that therein are inclosed. And to offer mysel∣fe with greate earnestnesse, to haue in all things the same willling, and nilling that hee hath, placing my whole liking in complying with his. O my most svve∣ete Sauiour, vvhere soeuer thou art, thou art exceedingly

amiable; but in this sacrament thou art most vvorthy to bee beloued vvith all the vvhole forces of loue. O that I did loue thee vvith all my hearte, vvith all my soule, vvith all my spirite, and vvith all my fortitude? May I loue thee, for the bounty that herein thou discouerest, for the loue that herein thou demonstratest vnto mee: for the benefits vvhich herein thou doest mee: for the euills from vvhich thou deliuerest mee: for the good thinges vvhich thou promisest mee: and for the much that thou desirest that I should loue thee. Fullfill, o Lord, this desire vvhich thou hast, and vvhich I haue, graunting mee to loue thee, as thou desirest to bee loued, vniting mee vnto thee vvith the vnion of perfect charitie, that it may re∣maine vnto life euerlasting Amen.

Diuerse other Meditations, with seuerall formes of preparing our selues to communicate, shallbee set downe in the partes that followe, following the or∣der of the euangelicall historie, and shall easily bee found by the table.

The XXXV. Meditation, of thankes giuing after Communion.

AFter wee haue communicated, it is of grea∣test Importaunce, to knowe how to enioie the swete Presence of the guest that wee haue receiued: for there is no better tyme to negotiate with him, then when wee haue him within vs: for here like∣wise it is truthe that hee saide; that while hee is in the litle worlde of euery mā, hee is the light of the world, and therefore it behooueth vs to walke whilest this light lasteth, before it bee hidden, and darknesse ouertake vs. And as this diuine sacrament is so soue∣raigne a Benefit, and so high a Guift of his diuine liberalitie, so we are to bee gratefull vnto him for it, with the greatest gratitude that possibly wee may;

applying herein the counsell of the wiseman: Suffer not the good daye to passe? Et particula boni doni non te praetereat, And let not so much as the least parcell of the good guift escape thee, but make vse of the good lot that hath befallen thee. For as wee much esteeme the leaste parte whatsoeuer of this sacrament, for that whole Christe is therein: so wee are to esteeme euery litle parte of the day, and tyme that wee haue him with in vs; seeing in eache parte therof hee his able to doe vs greate fauours, if with a deuout and thankefull minde wee dispose ourselues to recei∣ue them, especially for that this sacrament as S. Dio∣nisius saieth) is the cōsummation, fullfilling, and per∣perfection of all the other, and the most effectuall meanes that God hath giuen vs for our perfection, And seeing wee haue him present to communicate it vnto vs, it is reason to inlarge the vessell of our harte to receiue it. To this ende, wee are here to exercize with greatest feruour, the three actes of thankes gi∣uing, that were set downe in the 34. meditation: spending the tyme, not so much in newe considerati∣ons, seeing those that are set downe are sufficient, as in newe affections, and canticles of praise, and thankes giuing, in this forme ensuing.

The first Pointe.

1. FIrst I am greately to quicken my faithe of the presence of this our lord that is with in me, be∣holding the inuisible, as if I did visibly beholde him: and breifely pondering that hee is the same Lord, of whome I conceiued so greate excellencies, when I prepared myselfe to communicate. And seeing where the king is, there is the court, I may imagine (as S. Gregorie saieth) that hee is Inuironned with thou∣sandes of the courtiers of heauen, in whose companie prostrate in spirtte before his feete, and admiring that so greate a God is harboured in so humble a place, I

will breake out first into affections of humilitie, of reuerence, and of mine owne confusion: sometymes saying with S. Peeter; Departe from mee, o Lord, and goe forth from this wretched litle ship, for I am a great sinner. And sometymes with S. Elizabeth I will say vnto him: whence is it to mee, that my God, and my Lord commeth to visite mee? O eternall God vvhat is man that the ••art mindefull of him? Or the sonne of man that thou visitest him? Thou madest him lesse then the angells by beeing clothed vvith vile fleshe: and com∣mest thou from heauen accompanied vvith angells to harbour thyselfe vvithin him? O our Lord, and God hovv admirable is thy name thoroughout all the earthe, seeing thou hast made it thy Habitation as vvell as heauen.

2. Then will I breake out into affections of praise and thankes-giuing, vsing some canticles of the churche. Sometyme I will say as the Seraphins, Holy, holy, holy is the Lord God of hostes, that hath humbled himselfe to dwell in this smoky, cloudie temple of my soule. Sometymes, I will crie out with the He∣brewe children that accompanied Christe on Palme∣sunday, saying: O king of Israel and Sauiour of the worlde, blessed bee hee that that hath come from on high to visit mee, I not knowing how to deserue it. Other sometymes with the three youthes that were in the furnace in Babilon, I will inuite all crea∣tures to praise our Lord, for this fauour that hee hath donne mee,

3. Or in imitation of this canticle, I will make a∣nother, inuiting to the same ende the nine quires of angells, and the quires of the patriarkes and prophets, of the apostles, and euangelistes: of the martirs, and doctors: bishops, and confessours: preistes, and le∣uites: virgins, and widowes; and all the Sainctes in heauen in this forme: May thy Angells, Archangells, and Principallities blesse thee, o Lord; may they praise,

and glorifie thee for euer. May thy povvers, Vertues and Dominations blesse, praise, and glorifie thee vvorlde vvithout ende. May the Thrones Cherubins and Sera∣phins blesse thee praise thee, &c. Blesse our Lord o yee Patriarkes and Prophetes, praise him and glorifie him for euer. Blesse our Lord, o yee Apostles and Euangelistes praise him &c. And in this manner I may goe through all the sainctes.

4. I may likewise with Dauid inuite all faculties, and sences, and all the cogitations, and affections of my harte, that all togither may assemble to adore, and glorifie this our Lord, for the parte that they all haue in this soueraigne benefit. May my eies blesse thee, o Lorde, for they haue seene thee in this sacrament; and my lippes for they haue touched thee; and my tongue and pallate for they haue tasted thee; and my brest for hat it is thy habitation; and let all my bones say, O Lord, vvho is like vnto thee? Let my memory budde forth thy praises; my vnderstanding magnifie thee, my vvill loue thee, my appetites desire thee, and let them all bee dissoued in thy presence. singing the glorie of thy Com∣ming.

The Second Pointe.

1 Then am I to recall to my memory the Offices of Christ our lord, and the endes that hee had in comming to visite mee, beeing glad, and iojfull to haue within mee, my Redeemer, my phisition, my maister, and all my good: and with a greate af∣fection, I will spiritually embrace him with the ar∣mes of humilitie, and charitie, speaking that of the Canticles: I haue founde him vvhome my soule loueth: I vvill keepe him, and not let him goe; I will for no cause parte from his sweete Companie: and for no labour, nor tribulation, will I leaue his amitie: I will allwaies haue him with mee, till hee cary mee to the house of my mother, which is the caelestiall

Hierusalem, where I may enioye him with perfect security.

2. Then like Dauid, in the presence of this our lord, I will powre forth my praier, and set before him all my necessities, and miseries, recounting them as if hee knewe them not, because hee delighteth to heare them, beseeching him to doe his offices in remedy∣ing them, seeing this was the ende of his comming, and the comming of so greate a prince, should not bee in vaine. And therefore I may say vnto him: I, o Lord, am sicke of grieuous Infirmities and passions, pride, vvrathe, sensuallitie, and couetousnesse haue prostrated mee: Thou art the Omnipotent phisition, and hast come to my soule to cure mee: cure mee according to thy povver and leaue mee vvhole: say in this entraūce as thou saidest entring into the house of Zacheus, Hodie salus huic domui facta est, this day saluation is made to this house. And because thy saying is doing, it shallbee as thou saiest. I am likevvise full, of ignoraunces, and errours, in the darkenesse, and obscuritie of deathe: Thou art my ma∣ster, my light, and my guide, teache mee, illuminate me, and guide mee, for this vvas the ende of thy comming. In these and other like petitions, I will spend ano∣ther while, wrestling like Iacob with this angell of the greate counsel, with the wrestling of praiers, beseeching him not to departe, without powring out vpon mee his most copious Benediction.

The third Pointe.

FInally, I am to make some offers to this our Lord in thankefullnesse for the fauour hee hath donne mee, inuiting him, seeing hee inuiteth mee, for here∣upon hee sayeth in the Apocalips, that entring in∣to the soule hee would suppe with her, and shee with him: for shee suppeth of the celestiall guiftes that this our Lord communicateth vnto her, and he sup∣peth of the feruent affections, and purposes that shee

offereth vnto him. And so in communicating, I am to inuite Christe our lord, considering what is ac∣ceptable vnto him, and offering vnto him what is best to his liking.

2. And specially I will offer him my hearte, for that is the principall thing hee requireth of mee. And seeing hee giueth mee his hearte, what is it for mee to giue him mine? with a determination to admitte nothing that may bee contrary to his loue, nor no thought that may seperate mee from him. I will likewise exhibite to him my bodye as a living host, holy, and pleasing to his eyes, with a desier to carrye euer with mee his Mortification, and the signes of his Passion: resoluing particularly to mortifye, and make a cruell warre against that passion, that most hindereth mee to serue him as I ought. And besides this, it shallbee well that day to inuite Christe in the poore, bestowing on them some almes according to my abilitie.

3. And if I bee a religious man, I may anewe offer vnto him perpetuall obedience to his most holy will, most pure chastitie, and pouertie of spirit, according to my estate. And I will allwaies offer somewhat that I may accomplish the same daie, endeuouring to spēd it all in thēse exercizes of thankesgiuing, and Imitation, saying as the spouse. My beloued shallbee to mee to day, a nosegay of mirhe, I vvill beare him betvveene my breastes. And as the apostle: I liue, now not I, for I haue within mee Christe himselfe, who liueth in mee, in whose vertue I will goe like ano∣ther Helias to the mounte of God Oreb, ascending from vertue to vertue, vntill I clearely, and manife∣stly beeholde him whome in this blessed sacrament I receiue. I will conclude with a colloquie to this our Lorde, beseeching him, that allbeeit, the sacramentall species beeing consumed, hee depar∣teth, as concerning his corporall presence: that yet

hee would allwaies remaine with mee. according to his spirituall presence, awaking my memorie, that I may allwaies bee mindefull of him; illustrating my vnderstanding, that I may allwaies thinke, and meditate vpon him; and inflaming my will, that it may allwaies bee vnited with him, worlde without ende Amen.

The XXXVI Meditation of Purgatorie, to encourage vs to the workes of Pe∣naunce.

THe principall ende of this meditation, is to encourage those who walke in the purgatiue waie, to the exercize of penall workes, to pay the paines that they owe for their sinnes: and likewise it may be exercized on all soules day in remembraunce of the deade, to mooue vs to haue compassion on them and to ayde them.

The first Pointe.

First I am to cōsider, that God our Lord hath ordai∣ned that whosoeuer shall die, hauing cōmited mor∣tall, or veniall sinne, all bee it the fault bee pardoned him, yet if he haue not likewise payed the paine cor∣respōdent there vnto, hee shall not enter into heauen, vntill hee paye it in a prison vnderneathe the earthe, deputed to this ende, wich is called Purgatorie, to the which, the soule of the iust is carried by his An∣gell, that hee may there satisfie his whole debt, vnto the vttermost farthing.

2. Vpon this veritie of our faithe, I will ponder, first how iust God our lord is, and how greate is the righteousnesse of his iustice, though it bee mixed with mercie. For hee will leaue no sinne without so∣me chastizement: and therefore in the Sacrament of

penaunce when hee pardoneth a mortall sinne, hee chaungeth the eternall, into some temporall pu∣nishement, demonstrating therein his infinite mercy, and his iustice. His mercie, in pardoning the most terrible paine that was perpetuallie to continue, and his iustice in requiring satisfaction, with another lighter paine that continueth but a while. VVith this consideration I will animate my selfe, to conforme myselfe to his iustice, seeing his mercie is so aboun∣dant towardes me, to chaunge millions of yeares in a most terrible fier, into a verie fewe of voluntarie pe∣naunce. So that all that I am able to suffer in this life, is to seeme little, or nothing vnto mee, in com∣parison of what I haue deserued, and God hath par∣doned mee.

2. Secōdly, I will ponder how this temporall pai∣ne, if it bee not payed in this life with some very deepe contrition, or with some penall workes, it must of necessity bee paied in the other: aswell for the obseruing the order of the diuine iustice, as also be∣cause God is so greate a louer of puritie, that hee will admitte nothing into heauen, but what is very well purged, not onely from the sinnes, but from the pai∣nes which are the Reliques thereof: for the glorified church, (saith S. Paul) must neither haue spot, nor wrinckle, nor any other like deformity: and there∣fore I must labour for such puritie in this life, that I may haue nothing to purge in the other. O lambe of God in vvhose blood the iust vvashe, and make vvhite their soules, to bee admitted into thy kingdome; graunt mee by the vertue of thy most precious blood. so greate compunction for my sinnes, that I may likevvise bee free from the paines, that my soule beeing loosed out of the prison of this bodie, bee not detained in the prison of pur∣gatorie, Amen.

3. From hence I will passe to ponder how greate an euill veniall sinne is, seeing that therewith it is

impossible to bee able to enter into heauen vntill it bee first purified, for there (as S. Iohn saieth) nothing that is polluted may enter. And I shall also perceiue how much God abhoreth it, when he there detaineth captiues his owne freindes though they bee very holy, vntill they bee purified, and so much humbleth them, that hee giueth them for their pri∣son, an obscure place vnder the earthe and neere vnto hell, discouering hereby how heauie the burthen is of any sinne whatsoeuer, or paine that redoundeth thereof, seeing it casteth vs into so profound an abis∣me. From all these cōsiderations, I will collect a gre∣ate detestation of veniall sinnes, for the good that they depriue mee of: for the prison that they menace mee: for the burthen wherewith they burthen mee: and aboue all because God so abhorreth it, as foorth∣with wee shall ponder more at large.

The Second Pointe.

SEcondly, I am to consider, what a greate feeling those soules haue, and mine shall haue of the ob∣scuritie, and darknesse of that prison, which is to want the sight of God, and what a terrible paine this is, like to that which they call the paine of losse, pondering the causes of this sence and Do∣lour.

1. The first is, for that there they haue a very liue∣ly faithe of what God is, and how good, how beau∣tifull, and potent hee is: how hee is our last ende, and eternall blessednesse; many of those clowdes, and doubtes which here wee haue beeing taken away. And this liuelinesse of faithe shall kindle their desi∣re to see their last ende, and consequently shall encre∣ase the paine of their delay of beholding it: for (as the wiseman saithe) Hope that is delaied, afflicteth the hearte.

2. The 2. cause is, for that the loue of God is there

in its perfection, and exceedingly desireth to see its beloued, to bee vnited with him, and hath nothing to diuert it, not entertaine it in this life, with meriting newe glory, augmenting its perfecti∣on, and doing good to its neighbours: all which ceaseth in purgatorie. And if with all this, some holy men haue here so greate longing to beholde God, that they are much afflicted with the delay of the accomplishment of their desier, and mourning say with Dauid: VVoe to mee; for my banishment hath beene much delaied, and my soule hath beene a long tyme a pilgrime on the earthe: with how much more feeling, shall the soules detained in purga∣torie say this, who loue, are in paine, and yet thriue not?

3. The 3 cause of this paine is, the suspension wherein those soules are, not knowing how long tyme this prison, and this delaying of beholding God shall en∣dure: for allbeeit they are conformable to the will of God, yet for all this they are in great paine, consi∣dering that originally it springeth from their owne sinne; and frō their owne negligēce, and carelesnesse, aswell insatisfiing for their sinnes, as in desiring to see God. For as it was reuealed to S. Briget, there is for this culpable lukewarmnesse, a kinde of punish∣ment in the other life, which they call the purgato∣rie of desier, wherewith they are chastized that were but lukewarme in their desire to see God.

4. This Paine likewise is augmented by wanting the sight of our sauiour Christ, of the most blessed virgin, of the sweete society of the angells, and sainctes in heauen, and the sight of all other things which they beleiue, and hope to beholde: for of them all they haue a very liuely faithe confirmed by the experien∣ce of their immortallitie, and of the purgatorie itsel∣fe which they suffer. The greatnesse of this paine, I may simbolize, by that which a discreete, wise, and

noble man hath, when hee is imprisoned in a very obscure prison of the inquisition, without seeing the light of heauen any more but by some chinke, or loope hole: without hauing any communication with his kinred, freindes, or acquaintaunce: and without knowing what passeth in the world, or how long his imprisomnent shall continue. And all beeit it is to bee beleiued, that the Angell gardian commeth now, and then, to confort the soule of whome hee had care: yet wee may imagine that it aunswereth him, as blinde Tobyas awnsuered to S. Raphael; vvhat Io•• can I haue beeing seated in dar∣kenesse, vvithout seeing the light of heauen, or my svveete Creatour, and redeemer? O my soule, seeing thou beleiuest this paine that attendeth thee in purgatorie, if thou payest not here vvhat thou ovvest for thy sinnes, deferre not the payment, that God may not deferre thee from beholding him clearely. Desire vvith greate feruency to goe to beholde him, remoouing from thee all that may deferre the accomplishment of this de∣sire: that vvith the ende of thy life, there may bee an ende of thy paine, and that thou mayest presentely enter into rest, and gloris. Amen.

The third Pointe.

THirdly, I am to consider the paine which they call of sence, which my soule shall suffer in Purgatorye, tormented by the terrible fier thereof.

This is to bee pondered, first, for that this fier is the same with that of Hell, in comparison whereof that of this life, is as it were painted: As also, for that it wonderfully tormenteth, as beeing the in∣strument of God, and of a wrathfull God, whose hande is exceeding heauye when hee reuengeth his iniurye. For as the fier melteth the siluer, to pu∣rifie it from drosse: so this fier as the Prophet saieth, shall melt, that is, shall terribly afflict those soules

to purifie them from the drosse they brought from the worlde. So that whilest there is any thing to pu∣rifie, the dolour shall continue: for there is no sle∣epe, nor distraction, nor nothing else to temper the furie thereof, as there is in this life. And here∣upon holy men conclude, that the dolours of purga∣torie exceede in that which is paine, and torment, the dolours that sinners endure in this life: and those which martirs haue sustained: yea, and those that the king of martirs himselfe, Christe Iesus our Lord did suffer, to whome I am humbly to say, O most svveete redeemer, chastize mee not in thy fury vvith the fier of hell: and purifie mee so in this life, that I may haue no neede of the fier of purgatorie.

From this consideration I am to collect three af∣fections, and Intentions of very much Importance. The 1. is a greate Feare of God, and of the rigour of his Iustice. For if I consider it well, what neede I bee so much amazed that the maiestie of God, stan∣des beholding the soules burne in hell without hauing compassion of them, seeing they are his enemies, and persist in abhoring him: as that his should see those of Purgatory burne, enduring most terrible paines, and sometimes for very light sinnes: and yet louing them much, and beeing beloued of them, hee letteth them burne, and bee in paine vntill they pay all that they owe? VVho shall not feare thee, o king of the nations? If thou thus burnest the fruitefull tree for a fevve thornes that vvere min∣gled, vvith the good fruite: hovv vviltt thou burne, and tormēt the vvi hered barren tree that hath brought forth nothing but the thornes of greiuous sinnes?

The 2. intention is, to satisfie in this life for my sinnes, and to embrace willingly whatsoeuer pe∣naunces, and afflictions, seeing they are all as no∣thing in comparison of these other. For that which is suffered in this life is but litle, and for a little

time, and is very proffitable to encrease in vertue, and to meritte augmentation of grace, and glorye: But in purgatory much is suffered, and vnproffitably for the endes before saide. And therefore I am to beeseeche our Lorde, that if I shall bee carelesse of this payment, it will please him to purifie mee with the fier of afflictions, that I may pay here with gaine that which I shall afterwardes pay without gaine. O my Sauiour that didst promise to purifie the sonnes of thy churche, as golde, and siluer is purified in the fier, pu∣risie mee as thou vvillt in this life, that in departing out of it, I may goe to enioye thee. Amen.

The 3. intention is, to auoide as much as possibly I may veniall sinnes: seeing (as the Apostle saieth) they are no other thing, but wood, hay, and stubble to make fewell for the sier that shall burne mee in purgatorye. The which is a greate rashnesse if I haue the eyes of faithe to beholde it; for if I should see a man cut wood from a mountaine, and carry it to his house, and asking him wherefore hee carryed that wood, he should aunswere mee, that it was to kindle a fier wherein to burne himselfe, should not I holde him for a mad man? then am not I much more madde, doing things with so greate pleasure, that shall burne mee in Purgatorie? O my soule, seeing thou art founded vpon so pretious a foundation as is Christe our Lord, builde vpon it vvorkes of greate value, Golde of charitie, siluer of Innocencie, And precious stones of solid vertues, vvhich may remaine vvith thee vnto life euerlasting. Bevvare thou minglest not vvith them vvorkes that shall perishe, the vvood of auarice, the haye of sensuallitie, and the stubble of vanitie, louing vvith some disorder the goods of this life: for this shall∣bee sevvell for the sier that shall burne thee in the life to come. O good Iesus, deliuer mee from such madnesse, pre∣seruing mee from these sinnes by thy grace.

The fourth Pointe.

FOurthly, I am to consider two notable things that are in the soules of purgatorie. The first is, the greate resignation that they haue in the will of God, as touching the greatenesse, and contina∣unce of their paines: and the greate patience whe∣rewith they suffer, and accept their torments, beeing pleased that God is iust and chastizeth them according to their merits: and that hee purifieth them in that fiery fornace, that beeing refined they may enter into heauen. From whence I will learne, to haue patience in my afflictions, if I desier they should bee my purgatorie, and not my hell: seeing the lesser they are, the more proffitable they are to pay my debtes with all, and are contriued by Gods iustice to that ende. And seeing what soeuer is in God, is to bee loued, if I loue him in deede, I am to rejoice that hee is a iusticer, and that hee hath a place appointed to chastize my sinne, beeing as it is, so worthy of Chastizement.

The second is, the greate desier that these soules haue to bee ayded by the faithefull that liue vpon the earthe with sacrifices, prayers, almes, fastings, and other satisfactorie workes. As also with indul∣gences, and other suffrages, to get out quickely from those paines, and to goe to enioy God: which ought to mooue mee to fauour them, as much I may, though I take it from myselfe to giue vnto them. For if I should see my freinde burne in a greate fier, and could get him out without burning myselfe, or any other hurt, it were a greate crueltie not to get him out. Then if by faithe, I see these soules burne in such a terrible fier, and may deliuer them with masses, Indulgences, and other good workes, it will bee a greate charitie to bee carefull heerein. And if what I would for myselfe, I am to will for

my neighbour, it is iust to doe what I may to deliuer him that paineth in purgatorie, as I would that others should doe for mee when I am there. Especi∣ally, for that with this care, I make myselfe worthy that God should then inspire others to ayde mee: for the mercifull shall obtaine mercie in that kinde wherein they themselues vsed it. And these very sou∣les when they come to beholde God, are very gra∣tefull to those that fauored them in their afflictions and will solicite the fauour of God for vs in ours, And all bee it I take from my selfe the satisfaction, of the worke that I apply to the deade: yet in gi∣uing it for almes, I augment the merit, for charitie increaseth by taking from myselfe that I had neede of, to succour the needy. For all these reasons the holy scripture saieth, that it is a holy, and merito∣rious care to pay for the deade, that the paines of their sinnes may bee pardoned them: for of this care followe those benefits that haue beene declared, to those that pray for them.

VVith this meditation is concluded all that ap∣pertaineth to the purgatiue waie, and to puritie which is the proper ende thereof, whose defectes if any were in this life, are remedied in the purgato∣rie of the other, to enter with entire puritie into glorie, which is the finall, and last thing of the iust; whereof meditations shallbee made in the ende of the 6. parte; for that it is the last of Gods benefits, and the farthest ende of the vnitiue way. In the which the lust shall rest vnited vnto their God, worlde without ende.

Amen.

The ende of the first Parte.

Notes

• Lib. 1. de conside∣rat. ad Eugeniū
• Actuum 15.9.
• Tractat. de decem gradibus humili∣tatis & serm. 36. in Cātic.
• Eccl. 31.27. & 33.23.
• Ad Rom. 6.19.
• Praefa∣tione in Psal. 31.
• 1. Cor. 15 49.
• Lib. 19. Moral. cap. 16.
• Baruch. 4.28.
• Eccles. 5.5. Prou. 24.16.
• Eccles. 18 22. Apocal. 22.11.
• Cap. 4. & 5.
• Apocal. 4.2. & 22.3.
• Psal. 42.3.
• Ex P. Ig∣natio in funda∣mento Exerci∣tiorum. Ad Rom. 6.22. Ex Cas∣siano vbi supra.
• 1. Ioan. 3 〈◊〉〈◊〉 Colloquie
• Psal. 115 12.
• 1. Thesal. 4.3. Galat. 5.13.
• Matth. 16.26.
• Ex D. Cypr. ferm. de Ascensio∣ne.
• Ex D. Aug. lib. 1. confes. cap. 1.
• Psal. 104 44.
• Colloquie
• Oseae. 2.9
• Colloquie
• Sapient. 13.4. Ad Rom. 1.20.
• 1. Petr. 5.7.
• Matth. 6 33.
• Ad Titū. 1.16. Ad Phili. 3.19. Ad Ephe. 5.5.
• Daniel. 7 9.
• D. Tho. 1 p. q. 63. Isaia. 14 12. Luc. 10.13. 2. Petr. 2 4. Apocal. 12.9.
• Ezech. 28.13.
• Luc. 10.18.
• 2. Petr. 2 4.
• 2. Petr. 2 11.
• Ad Hebr. 10.31.
• Genes. 3.1. D. Th. 2. 2 q. 163. & 164.
• Ad Rom. 5.12. Ad Eph. 2.3.
• Apoc. 15.3.4. Colloquie
• Psal. 37.
• Eccles. 21 2.
• Sapient. 10.2.
• Iacob. 2.10.
• Psal. 85.12.
• Luc. 23.31.
• Zacha. 13.7.
• Isai. 53.
• Colloquie
• Psal. 83.10.
• Michae. 7 19.
• Isaiae. 38.15.
• Daniel. 9 5. Luc. 18.13.
• Psal. 18.13. 1. Cor. 4.14.
• Psal. 39.13. In oratio¦n•• eius:
• Matt. 18 6. Apoc. 18 21.
• Isai. 58.6.
• 2. Petr. 2 4.
• Psal. 21.13.
• Matt. 18 23.
• Colloquie
• Prou. 26 11. 2. Petr. 2 22.
• Ioan. 8.34. 2. Petr. 2 19.
• 1. Petr. 1 18. 1. Ad Corinth. 7.23.
• G••n. 2.7 & 3.19.
• Isai. 40.6. Iacobi. 4.14. Iob. 14.1
• Colloquie Eccles. 10 9. Isai. 45.9
• Psal. 38.6.
• Ioan. 15.5.
• Psal. 50.7.
• Matt. 26 24.
• D. Aug. in soli∣loq. c. 15.
• Colloquie
• Isai. 40.17.
• Sap. 11.
• Luc. 18.19.
• Iob. 42.6.
• 1.2. q. 78 art. 4. & 3. p. q. 1. art. 2. ad 2.
• Colloquie
• Note vvell this conside∣ration.
• Abacuc. 1.13. Apoc. 3.16.
• Colloquie
• Colloquie
• Ecclesia. in Colle∣cta.
• D. Bern. sermo 16 in Can∣tica.
• Deut. 32 6.
• Deut. 32 6.
• Ad Heb. 6.6. & 10.29.
• Colloquie
• Genes. 39 9.
• 1. Reg. 19 6.
• 1. Reg. 24 18.
• Colloquie
• Ad Titū. 1.16.
• Ierem. 2.12. Colloquie
• Gen. 25.34.
• Ad Heb. 12.
• Genes. 3.24.
• Sap. 5.18
• Colloquie
• 1. Reg. 2.30. 1. Reg. 13 14. & 15 23. Dan. 4.23.
• Isai. 1.6.
• Ioan. 5.2
• Thren. 3.15.
• 1. Mach. 6.11. & 2. Mach. 9.11.
• Exod. 12 29. & 14 27.
• 4. Reg. 19 35. Exod. 32 28. Leuit 10.2. Num. 11.33. 2. Reg. 24.13.
• Ierem. 2.19.
• Colloquie
• Ex D. Th. 1. p. q. 48. ar. 6. Luc. 18.19.
• D. Dionis c. 4. de di∣uinis no∣minibus.
• 2. Mach. 6.23.
• Colloquie
• Amos. 3.6.
• Abac. 1.13.
• D. Tho. 3. p q. 14 & 15.
• Colloquie
• D. Th. 1. p. q. 48. art. 6. in Sed con∣tra.
• Colloquie. Iob. 33.27.
• Nahum. 1.
• Lib. 13. Moral. cap. 13.
• In id Ps. 49. ignis in cōspe∣ctu eius exardes∣cet.
• Ier. 17.18. Colloquie
• Lib. de si∣militu∣dinibus. c. 190. Bern. ser∣mo. 35. in Cant.
• Eccle. 28 25. Colloquie
• Ier. 30.14.
• Lib. 3. de offic. c. 4. & 5.
• Eccles. 7.40. Deut. 32 29.
• Ad Heb. 9.27.
• Psal. 38.6.
• Iob. 14.5
• 4. Reg. 20.6.
• Sap. 4.11
• Psal. 54.24.
• 3. Reg. 13 19.
• Psal. 101 25.
• Luo. 12.39. 1. Ad Thes. 5.2 Apoc. 16.15.
• Eccles. 9.2.
• Ioan. 12.35.
• Matt. 25 13. Matt. 24 42. Luc. 12.40.
• Lue. 13.2.
• Eccles. 30 24.
• Ad Heb. 9.27.
• Eccles. 11 3.
• Serm. 49 paruorū.
• Psal. 21.13.
• Psal. 74.9.
• Psal. 17.5.
• Colloquie
• Eccles. 5.4.
• 1. Mach. 6.12. 2. Mach. 9.13.
• Eccles. cap. 11.8
• Eccles. 14 14.
• Psal. 48.18.
• Eccles. 41 1.
• Iob. 20.14.
• D. Greg. 1. moral. 13.
• 1. Reg 15 32.
• Sap. 3.1.
• Colloquie
• Matt. 10 34. Luc. 12.51. Colloquie
• Eccl. 9.1. 1. Cor. 4.3.
• Apoc. c. 12.12.
• 1. Petr. 4.18.
• Psal. 118 109. Colloquie
• 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.
• VVhat mortifi∣cation is.
• Psal. 17.38.
• Lib. 6. de bono mor tis. cap. 3
• Ad Rom. 6.11. Ad Colos. 2.20. & 3.5.
• Cantic. 8 6.
• In the 6. part. me∣ditation. 10. & 11
• Homil. 13. in Euangel.
• Isai. 40.6.
• Psal. 30.12.
• Colloquie
• Ad Ga lat. 6.14
• Ad Gal. 2.20.
• Isai. 14.11.
• The vo∣vves of Religion are an Imitatiō of Dea∣the. 1.
• Iob. 1.21
• Colloqui••
• Ad Colos. 3.3.
• Psal. 21.7.
• Colloquie
• Psal. 1.4.
• Ierem. 22.19. 3. Reg. 9.
• Ex D. Aug.
• Colloquie
• For Ashe vvednes∣day.
• Genes. 3.19.
• Genes. 2.7. De limo¦terrae.
• Eccl. 10.9. Isai. 45.9. Colloqui••
• Ad Rom. 5.12.
• Eccl. 10.9. Colloquie
• Colloquie Micheae. 1.10.
• Psal. 1.4.
• Eccles. 38 23.
• Ad Hebr. 3.13. Colloquie
• Of the parable of the co∣uetous ri¦che man.
• Luc. 12.19.
• Iaco. 4.13.
• Eccles 5.18.
• Colloquie
• Prouer. 27.1. Eccles. 9.5.
• Psal. 33.22.
• Stulte.
• Sap.5.
• Hac no∣cte.
• Matth. 8.12.
• Isai. 38.1 4. Reg. 20.1.
• Repetent
• Psal. 141.8. Psal. 30.6.
• Colloquie
• Psal. 38.7.
• Eccles. 2.19. Psal. 48.18.
• Apoc. 14.13.
• Ioan. 14.30. Psal. 118.94.
• Of the horride Deathe of king Balt ha∣zar.
• Dan. 5.25.
• Iob. 14.5
• Apocal. 3 2.
• Colloquie
• For the first Sun∣day of Aduent.
• Of the causes of Iudge∣ment.
• D. Tho. 5 p. q. 59. art. 5.
• Psal. 82.19. Ierem. 12.1. Abacuc. 1.6. 1. Cor. 4.5.
• Ioel. 3.2.
• Actuum. 10.42.
• Actuum. 1.11.
• Psal. 95.11. & 8.
• Matt. 24 5. Marc. 13 5. Luc. 21.8 Erunt si∣gna in sole, &c. Sapien. 5 18.
• Sapi••n. 5 22. 2 Mach. 5.2.
• Haec au∣tem om∣nia Ini∣tia sunt malorū.
• Arescēti∣bus homi¦nibus prae timore.
• Prou. 17.22.
• Lucae. 21.28.
• Sap. 17.10. Psal. 13.5.
• Colloquie Psal. 118 120.
• Of the fier that shall bur∣ne the VVorlde. Psal. 49.3. & 96.3. 2. Petr. 3 7. & 10.
• Ioel. 2.3.
• Colloquie 1. Cor. 7.31.
• Sapien. 16.22.
• Psal. 28. & ibid. D. Basil.
• Malach. 4.1.
• Colloquie
• Daniel. 7 10.
• Apocal. 22.1.
• Matt. 24 36.
• Luc. 17.26. Genes. 7.5.
• Genes. 19 24.
• Matt. 24 21.
• Luc. 17.33.
• Colloquie
• Ioan. 5.28. 1. Ad Thess. 4.16. D. Tho. in addit. q. 75. & q. 76. Ex D. Hier. in reg. Mo∣nacharū c. 30. Apoc. 20.13.
• Colloquie
• Ad Ephe. 5.14.
• Apocal. 9 6.
• Nahum. 1.
• 1. Cor. 15 42.
• Matt. 24 30.
• Psal. 109 1. 1. Cor. 15 25.
• Ad Phil. 2.11. Colloquie
• In episto∣la Iudae. Daniel. 7 10. Matt. 16 27. & 25 31. Et omnes Angeli cum eo. Matt. 24 30. Parebit signum filij ho∣minis.
• Ad Phil. 3.19. Colloquie
• Zachar. 12.10. Apocal. 1.7. Psal. 54.7.
• 3. Reg. 2.
• Matt. 19 28. Isai. 3.13.
• D. Th. q. 89. addit art. 1. & 2. Iob. 36.6
• Colloquie
• Of diui∣ding the good frō the euill.
• Matt. 25 32.
• Eccles. 3.16. & 10.6.
• Matt. 3.12. & 13 30. & 47
• 1. Ad Thess. 4.
• Sap. 5.4.
• Colloquis
• Psal. 44.10.
• Luc. 14.10.
• Colloquie
• Of the publica∣tion of Consciē∣ces. D. Tho. in addit. q. 87. 1. Cor. 4.5. Daniel. 7.10. Apoc. 20.12. Libri a∣perti sūt, & alius liber qu••̄ est vitae.
• Iob. 31.35.
• Colloquie
• Luc. 12.2.
• Colloquie
• Of the Accusa∣tions, and Imputa∣tions a∣gainst the VVicked. Apoc. 12 10. Orat. 1. de amore erga Deū & pro∣ximum.
• Colloquie
• Isai. 5.2.
• Psalm. 6.2.
• Colloquie
• Ad Rom. 2.
• Colloquie
• Abul. q. 333. in Matth. Ianseni∣us, sotus, & alij.
• Math. 25.34.
• Math. 11.28. & 16.24.
• Cant. 4.8.
• Apocal. 7.14.
• Colloquie
• Psalm. 23.5.
• Ad E∣phes 1.4.
• Apocal. 3.21. Colloquie
• Colloquie
• Psalm. 50.10. Ioan. 10.3.
• Colloquie
• Paena Damni. Payne of losse: or danatiō.
• Colloquie
• Deut. 28 16. & deinceps.
• Psalm. 108.18.
• Genes. 27.34.
• Ad Gala 3.13.
• Paena sensus. Paine of Sense.
• Isa. 30.33.
• Matth. 5.29.
• 4. Reg. 23.10. Nota. Colloquie
• Colloquie
• 1. Ioan. 4.20.
• Mathê 7.22.
• Matth. 7.22.
• Psal. 76.19. Colloquie Psal. 76.19. & 96.4.
• Psal. 76.11.
• Math. 25.46.
• Psalm. 54.16. Apocal. 20.14.
• Ierem. 2.19.
• Isai. 2.10.
• Psalm. 57.11.
• Exod. 15.1. Apocal. 15.3.
• Psalm. 123.6,
• Colloquie
• Sermo. 31. ex paruis.
• Colloquie Psalm. 25.1.
• what Hell is.
• Colloquie
• Apocal. 9.6.
• Eccles. 1.2.
• Isa. 30.33.
• Psalm. 28.7.
• Marc. 9.44.
• D. Tho. 3. p. q. 52. art. 6
• Nota. Ex D. Th. 1.2. q. 87. ar. 3. ad 1. cum D. Aug. & D. Greg. quos ci∣tat. Me∣ditat. 9. pūcto. 4.
• Colloquie
• Luc. 16.24.
• Iob. 24.19.
• Psalm. 73.23.
• Colloquie Psalm. 9.2.
• Psalm. 28.7.
• Isai. 30.33.
• Apocal. 19.20. & 20.15.
• Iob. 10.21.
• Iob. 10.22.
• Cassian. collat. 16. c. 2. 1. Cor. 13.13.
• lib. 1. cō∣fessionū.
• Colloquie Mat. 5.26.
• Colloquie
• Ierem. 2.13.
• Paena Damni. Paena sensus. Hiere. 2.
• Paena sensus. Sapien. 11.17.
• Ierem. 23.15.
• Luc. 16.24.
• Hiere. 9.21.
• D. Tho. 1. p. q. 64. art. 4 ad 3.
• Malach. 4.1.
• Isa. 33.14. Colloquie
• D. The. in addit. q. 94.
• Sap. 17.4. & deinceps.
• Mat. 22.13.
• Iacob. 2.10. Colloquis
• Pana damni. D. Tho. 1.2. q. 87. ar. 4.
• 1. Cor. 2.9.
• Colloquie
• Isa. 26.10.
• Psalm. 6.6.
• D. Th. 1.2. q. 84. ar. 4. Apocal. 12.3.
• Deuter. 7.1. Itē Col∣lat. 5. cap. 16.
• Reg. 7 ex fusis.
• Deuter. 7.22.
• D. Tho. 2.2. q. 162.
• Cassian. l. 12. c. 2. & collat. 5. c. 12.
• D. Greg. lib 34. moral. c. 18. D. Greg. 25. moral cap. 7. Psalm. 11.5. Isa. 10.13.
• D. Tho. 2.2. q. 132.
• D. Basil. de cōstit. monast. c. 11. & orat. 17. D. Th. 2.2. q. 112.
• Hiere. 48 2.2. q. 131.
• Psalm. 73.23.
• Colloquie
• 1. Cor. 4.7.
• Apo••al. 3.17.
• Eccles. 10.9. Eccles. 25.3.
• Pro. 16.5.18.19. & 18.12. Mat. 23.12. Luc. 14.11. & 18 14.
• Isa. 14.12.
• Luc. 10.18.
• I••ā. 6.71
• Gē. 3.17 Dan. 4.28. Ezech. 28.6. Actuum. 12.23. Ex. D. Ber. ser. 54. in Cant. & D. Greg. lib. 11. moral. cap. 8. Orat. 17. de humil. & vana gloria. Actuum. 5.5.
• Isai. 14.10.
• Mat. 7.3 D. Bern. in Apo∣logia ad Guiliel∣mum Ab batem.
• Mat. 23.12. Luc. 14.11. & 1•• 14.
• Iacob. 4.6. 3. Reg. 21.29. Luc. 18.10.
• Eccles. 3.20. Luc 1.48.
• Ad Phil. 2.9. Colloquie
• Serm. 2. in qua∣dragesi∣ma.
• Bernar. epist. 78.
• D. T••••. 2.2. q. 148.
• D. Greg. lib. 30. moral. cap. 26.
• Colloquie
• D. Basil lib. de ve∣ra virgi.
• D. Bern. sem. 30. in cātica & ad fratres de monte Dei. Eccles. 37.33.
• Luc. 21.34.
• Cassian. lib. 5. ca. 13. & 20 & colla∣tion 5.
• Genes. 3.17.
• Psalm. 77.30. Num. 11.33. Exod. 32.6. & 27.
• 3. Reg. 13.24.
• D. Basil. sermon de abdi∣catione rerum. Luc 16.24.
• Apocal. 18.7. Colloquie
• Genes. 25.33. Ad Heb. 12.17.
• Of Tem∣perance & Fa∣sting.
• Bern. ad fratres de monte Dei.
• Mat. 17.3.
• Ecclesia in praefat quadra∣gesimae. Ad Gal. 5.24.
• Ionae 2.10. & 3.11.
• D. Th. 2.2. q. 153.
• Colloquie
• 2. Cor. 12.7.
• 1. Cor. 5.5.
• Pro. 23.32.
• Genes. 6.12 & 19. & 24.
• Genes. 38.7. 1. Reg. 2.22. & 4.17. Iudic. 16 21. 2. Reg. 12 3. Reg. 11 11. D. Hier. in regu. monas. c. de castit.
• Colloquie
• 1. Corin. 6.18. Ad Ephe. 5.3.
• Ex D. Bonauēt. in dieta salutis tit. 4. c. 4
• Iob. 3. c. 1 Ex D. Basil. lib. de vera virginit.
• 1. Pet. 3.2.
• D. Greg. lib. 11. moral. cap. 8. Eccles. 3.27.
• Ex Cas∣sian. col∣lat. 12. cap. 8.
• Cāt. 2.2. Cassian. cit. c. 11. D. Tho. 2.2. q. 155.
• Lib. 1. de virgini∣bus ad sororem. Quo sā∣ctior quisque, eo muni∣tior. Daniel 3.49.
• Colloquie
• D. Basil. in lib. de vera virginit.
• Colloquie Cāt. 2.2. D. Greg. ibi. & D. Hier. epist. ad Deme∣triadem. Ex Cas∣sian. col∣lat. 12. cap. 8. & lib. 6. cap. 9. Daniel. 13.23. Oseae. 2.19.
• Mat. 19. Ita Cas∣sian. col∣lat. 12. c. 12. & 13
• Colloquia
• Isai. 56.3 Non di∣cat Eu∣nuchus &c.
• Apocal. 14.4.
• D. Aug. lib. de vera vir ginit. c. 27. D. Hier. lib. de laude virginit.
• Genes. 39.9.
• Colloquie
• 1. Ad Timoth. 6.10.
• Ad Ephe. 5.5. Ad Co∣loss. 3.5.
• 1. ad Ti∣moth. 6.9.
• Iosue 7.25.
• 1. Reg. 25.27.
• 3. Reg. 21.23. & 4. Reg. 9.36. Actuum. 5.1. Aug. ser. 27. de verbis. Apost. vi∣de Belar. to. 1. lib. 2. de Mo∣nach. c. 20.4. Reg. 5.27. Ioan. 12.6. Act. 1.18.
• Colloquie
• Of Po∣uertya, & libe∣rallitie.
• Mat. 5.3. Ad Rom. 14.17.
• Luc. 6.38.
• 2. Cor. 9.6.
• Prou. 11.24.25. Alij di∣uidunt propria, & ditio∣res fiunt.
• Mat. 19.28. Colloquie
• 1. Cor. 7.30.
• D. Th. 2.2. q. 158. & 1.2. q. 48.
• Ionae. 3.9.
• Psalm. 4.5. Colloquie
• Ex D. Gre. li. 5 moral. c. 30. circa illud Iob. 5. Stultū interficit iracūdia.
• Ex D. Basil. hom. de Ira.
• Genes. 4.15. & 24
• Mat. 5.23.
• Colloquie
• Ex D. Aug. in Psalm. 149.
• Ex D. Dorothe•• serm. 8. Eccles. 11.34. Psalm. 38.2.
• Mat. 5.4. Luc 21.19.
• Eccles. 3.19.
• Prouer. 16.32. Cassian. collat. 1•• cap. 13.
• Epist. 8. ad De∣mophi∣lium. 1. ad Ti∣moth. 2.8.
• Luc. 9.55.
• 1. Pet. 2.23. Colloquie
• D. Tho. 2.2. q. 36.
• D. Th. 2.2. q. 36. ar. 4 ad 2. & q. 14. ar. 2.
• Sapient. 2.24.
• Prouer. 14 30.
• Genes. 4.8.
• Genes. 37.24.
• Num. 16 31.
• Prou. 17.22.
• Iudas Aposto∣lus in sua ca∣nonica. 11. Colloquie
• Ex D. Bern. serm. 49. in cant.
• Num. 11.27. & 29.
• Ioan. 3.26.
• Colloquie Ad Gal. 4.18.
• D. Tho. 2.2. q. 35.
• D. Tho. 2.2. q. 133.
• 2.2. q. 26. ar. 4.
• Ex D. Greg. lib. 31. mo∣ral. cap. 31.
• Ex Cas∣sian. lib. 20. c. 2.
• Colloquie
• Ex D. Bern. 3. & 5. de ascen. Luc. 11.25.
• Eccl. 33.29. Prou. 24.30.
• Prou. 20.4.
• Mat. 25.8.
• Prou. 18.8. & 21.25. Mat. 20.12.
• Hiere. 48.10.
• Apocal. 3.16.
• Matth. 25.
• Num. 14.22.
• Mat. 20.12.
• Psalm. 103.31. Psalm. 99.2. 2. Corin. 9.7. Psalm. 36.4. Psalm. 50.14. Colloquie Psalm. 18.6.
• D. Th. 1.2. q. 100. ar. 4. & 5. & seq.
• Zachar. 9.1.
• Volumen volans.
• Collat. 14
• Collat. 14. cap. 11. & D. Bona¦uent. o∣pusc. de dieta sa∣lutis, tit. 3. & ser∣mon. de 10. prae∣ceptis. t••mo. 2. Exod. 20.3.
• 1. R••g. 15.23. Ad Phil. 3.19. Ad Tit. 1.16.
• Ad Phi∣lip. 2.3. 1. Petr. 2.13.
• 1. Ad Thess. 5.19. Ad Heb. 6.6.
• D. Amb. d. 16. c. pasce fa∣me mo∣rientem, si non pauisti, occidisti. 2. Corin. 2.17. Ex Cas∣sian. col∣lat. 14. cap. 11.
• D. Basil. sermo de abdica∣tione re∣rum.
• Isai. 52.5. Ad Rō. 2.24.
• Iaco. 2.10.
• Colloquie
• Psalm. 118.136
• Deuter. 27.15. & 28.16.
• Mat. 25.41.
• Colloquie
• Prou. 21.13. Iob. 15.16. Psalm. 108.18. Ad Gal. 3.13.
• Exod. 8.6.17.24.9.3.23.10.13.22.12.29.14.24.
• Apo••al. 8.2.15.6. & 16.1.
• Colloquie
• Eccl. 23.12.
• Eccl. 2.3.12.
• Zach. 5.1.
• Prou. 30.17.
• Deuter. 28.3.
• Mat. 6.26.
• Psalm. 144.16.
• Psalm. 18.8.
• Prou. 3.2. Psalm. 18.11. & Eccl. 24.27.
• Psalm. 20.4. Psalm. 83.8.
• Prou. 10.6. & Psalm. 23.5. Mat. 25.34.
• Eccl. 33.4.
• Colloquie
• Psalm. 32.2. Malach. 3.14.
• Prou. 3. & 7.
• Deute. 6.7.
• Psalm. 118.97.
• Psalm. 36.31. & Ierē. 31.33
• Cap. vl∣tim. 13.
• Iacob. 3.6.
• Eccles. 19.27.
• Colloquie
• Hierem. 9.21.
• Thren. 3.51.
• Prou. 25.28.
• Deute••. 19.15. Aggei. 1.6.
• Eccl. 28.28.
• Mortifi∣cation of the Sen∣ses.
• Math. 6.6.
• Ia••ob. 3.11.
• Ex D. Ambr. lib 2. de virgini∣bus.
• Ad Phil. 4.5.
• Colloquie
• D. Th. 2.2. q. 77.
• 1. Corin. 14.38.
• D. Tho. 2.2. q. 53.
• 2.2. q. 60. ar. 3.
• q. 53. ar. 5.
• Cassian. collat. 17 cap. 5. & 27.
• Iob. 18.7. D. Th. q. 55. ar. 3.
• 1. Corin. 2.4.
• Iudas in epist. ca∣non. 10.2.2. q. 167.
• Ad Rō. 12.3.
• Mat. 6.23. & 15.14.
• Psalm. 11.7. Isai. 11.2. Colloquie
• Ad Rō. 11.20.
• Colloquie Cassian. collat. 19. c. 8.
• D. Bern. serm. 71. in Cātic. Isa. 58.3
• 1. Cor. 13.5.
• Serm. de resur∣rect.
• Lib. 1. de vocatio∣ne gen∣tium. ca. 8.
• Ioan. 6.38.
• Lucae 22.24. Colloquie
• 1. Corin. 10.
• Ex D. Th. 1.2. q. 23. a. 4
• D. Amb. lib. 1. of∣fic. ca. 4.
• Ad Rom. 7.15.
• Prou. 13.4.
• Colloquie Iob. 7.20 Ad Rom. 7.24.
• Eccl. 18.30.
• D. Basil. sermo 1. de instit. Monach. D. Chri∣sost. Hom in Psal. 4.
• D. Bern. & alij.
• De con∣stitutio∣nibus Monasti cis. c. 2.
• 2.2. q. 83. art. 17.
• Serm. 11 iu cātic. cap. 48.9
• In specu∣lo disci∣plinae. p. 2. cap. 6.
• Sophon. 1.12.
• Psalm. 74 3.
• Psalm. 18.13.
• Psalm. 31.5.
• Psalm. 31.5.
• 2. Reg. 12.27.
• Ex. D. Greg. lib. 25. Mo∣ral. c. 26.
• Psalm. 118.106
• Ad Phil. 2.13.
• Colloquie
• Collat. 5. cap. 14.
• Psalm. 54.18. Daniel. 6.10.
• Psalm. 100.8.
• In the medita∣tion 22. of the 4. part. Collat. 19. cap. 14.
• Psalm. 25.2. Colloquie
• Collat. 19. cap. 14.
• Cant. 1.6.
• Prouerb, 24.16.
• Ser. de abdic. re rum ser∣mo. 10.
• Frouerb. 24.16.
• D. Tho. 3. p. q. 84. art. 6. & 7.
• Isai. 43.25. Ioā. 20.23.
• Matth. 18.22.
• Collo∣quie.
• 1. Corin. 11.31. D. Cypr. serm. de passione. Nahum. 1.9.
• Zachar. 13.1.
• Collo∣quie. Isai. 12.3.
• Math. 18 18.
• Iob. 31.33.
• lib. 22. Moral. cap. 12.
• Eccles. 14.16.
• 4. Reg. 4.35.
• Ad Rom. 14.17. Math. 3.2. Ex D. Aug. in illud ps. 95. Con∣fessio, & pulchri∣tudo in conspec∣tu eius.
• Apocal. 22.11. Eccl. 18.22.
• Prou. 16.7.
• Ex Cas∣sian. col∣lat. 2. c. 10. & 11. D. Bona∣uen. in speculo discipli∣na. p. 2. c. 3. Psalm. 10.10.
• 4. Reg. 5.13.
• Collo∣quie.
• Iob. 31.33. Eccles. 4.24.
• lib. 25. moral. c. 26.
• Psal. 4.5.
• Iob. 23.4. & 35.14. Isai. 43.26.
• D. Tho. 3. p. q. 90. act. 2.
• Eccles. 33 23.
• Collo∣quie.
• Of Con∣trition.
• Of the teares of loue. Hierem. 6.26.
• Colloquie
• Psalm. 21.21.
• Zacha. 12.10. Ad Heb. 6.6.
• Colloquie
• Colloquie
• Ex D. Bern. serm. 16. in Cant.
• Colloquie
• Tract. in illud. ••Io∣an. 4. Charitas perfecta foras mittit ti∣morem.
• Of Con∣fession.
• Iosue 7. De puri∣tate cons∣cientiae. cap. 1.
• Ex D. Tho quaest. 9. addit. art. ti. 4.
• Psalm. 31 & 24. D. Ber∣nar. de gradibus Humilli∣tatis. si∣mulata confessio D. Bona uentura vbi supr cap. 3. 2. Reg. 12.13.
• Eccles. 32.9.
• D. Bona∣uentura in specul. part. 2. cap. 3. & de in∣formati. norut. c. 12. Colloquie Eccles. 20.4. Ezech. 18.22.
• Of Satis faction.
• Psalm. 37.18.
• Colloquie
• Matt. 3.
• Hierem. 31. iux∣ta 70. & D. Hier. ibi, cogi∣tationes operibus tunge.
• Oseae 14.3.
• Psalm. 49.23.
• Luc. 17.17.
• Psalm. ••0.10. D. Thom. 2.2. quasti•• 107 art. 2.
• Psalm 102.
• Ex D. Tho. 1.2. q. 106. act. 2.
• Psalm. 102.
• Colloquie
• Isai. 40.31.
• Ioan. 5.
• Prouer. 26.11. 2. Petr. 2.22. Luca 11 26.
• Ecclos. 34.30.
• Prouerb. 24.16.
• Math. 18.26.
• Psalm. 115.12.
• Ioan. 1.14. Ad Heb. 1.3.
• Ad Heb. 4.16.
• Colloquie
• Colloquie
• Ioan. 20.27.
• Numer. 21.8. Ioan. 3.14.
• Luc. 8.44.
• Hierem. 31.22.
• Colloquie
• Psalm. 143.5.
• Cantic. 1.1.
• Colloquie 3 Reg. 16.21. 4. Reg. 4.34.
• Isai. 64.17. Isai. 45.8.
• 2. Corin. 7.1.
• 1. Corin. 11.28.
• 3. p. q. 80. a. 1. ad 3.
• Ioan. 6.3 s.
• Actes of Faithe.
• Colloquie
• Actes of Hope.
• Ioan. 6.35.50. &c.
• Colloquie
• Aug. 7. confess. cap. 10.
• Math. 8.8.
• Numer. 21.8.
• Luc. 8.44. Actuū 5.15.
• Serm. 38 in Cant.
• Actes of Charity.
• Colloquie
• Ioan. 9. & 12.
• Eccles. 14.14.
• De Ec∣cles. hi••∣rar. cap. 3. D. Tho. 4. q. 65. art. 3.
• Lib. 4. Dialogo. cap. 58.
• Luc. 5.8. Luc. 1.43. Psalm. 8.2. Colloquie
• In the Preface. Isai. 6.3.
• Math. 21.15.
• Daniel. 3.52.
• Colloquie
• Psalm. 102.1.
• Colloquis
• Psalm. 34.10.
• Cāt. 3.4.
• Ad Gal. 4.26.
• Colloquie
• Luc. 19.9.
• Gene. 32.24.
• Apoca. 3.20.
• Prouer. 23.26.
• Ad. Rom. 12.1,
• Cant. 1.12. Ad Gal. 2.20. 3. Reg. 19.8.
• 2. Ma∣chab. 12.40. Zachar. 9.11. 1. Cor. 3.12. D. Tho. in addit. q. 69. & 70. Math. 5.26.
• Ad E∣phes. 5.26. Apocal. 7 14. Colloquie
• The grei∣uousnesse of veniall sinne. Apoca. 21 27.
• Prouerb. 13.12.
• Psalm. 119.5.
• Refert Blosius in moni∣li spiritu ali cap. 13.
• Tob. 5.12. Colloquie
• Malac. 3.3.
• D. Aug. in ps. 37. & D. Greg. in ps. 3. pe∣niten. D. Tho. 3. p. q. 46 ar. 6. ad 3. Colloquie
• Colloquie
• Colloquie Malac. 3.3.
• 1. Cor. 3.12.
• Colloquie Ex D. Thom. i∣bidem.
• Cant. 5.16.
• Ex D. Greg. lib. 4. Mo∣ral. c. 57.
• 2. Ma∣chab. 12.46.