Granados spirituall and heauenlie exercises Deuided into seauen pithie and briefe meditations, for euery day in the vveeke one. Written in Spanish, by the learned and reuerend diuine, F. Lewes of Granado. Since translated into the Latine, Italian French, and the Germaine tongue. And now englished by Francis Meres, Maister of Artes of both Vniuersities, and student in Diuinitie.

GRANADOS Spirituall and heauenlie Exercises . Deuided into seauen pithie and briefe Meditations , for euery day in the weeke one . Written in Spanish , by the learned and reuerend Diuine , F. Lewes of Granado . Since translated into the Latine , Italian French , and the Germaine tongue . And now englished by Francis Meres , Maister of Artes of both Vniuersities , and student in Diuinitie .

AT LONDON , Printed by Iames Robarts , for I. B. Anno. Dom. 1598.

To the valorous and noble minded Gentleman , Captaine Iohn Sammes , Esquire : F. M. hartily wisheth in this life , the health , yeeres , & happines , of Galen , Nestor , and Augustus , and in the other , the delight , rest , and ioy , of Abraham , Isaac , and Iacob .

THere bee three thinges ( Right worshipful ) greatlie desired in this lyfe , Health , Wealth , & Fame : & it is a question which of these is cheefe ; the sicke sayth Health , the couetous commendeth Wealth , and both these place good name last of all . But they be both partiall Iudges , because Health & Wealth , though they be neuer so good , and so great , end with the body , and are subiect to time . But honour , fame , renowne , and good report , doe tryumph ouer death , and make men liue for euer : Nunquam stigias fertur ad vmbras Inclyta virtus .

Immensum calcar gloria habet ; there is not a greater inticement vnto vertue , then Fame & true glory : Spes famae solet ad virtutem impellere multos .

This made Alexander in honor of armes to emulate Achilles , Scipio Africanus to imitate Xenophons Cyrus , Caesar to patterne himselfe by Alexander , Selimus Prince of Turkes to trace the steps of Caesar , and Carolus Quintus to fire his thoughts at Philip Cominaeus his Lodouicus xi . King of Fraunce . Proceede ( noble and heroyick Spirite ) with young Troylus to ayme at Hectors glory . And as the pregnancie of your Hopes promiseth to be an Huniades to the Turkes , a Talbot to the French , and a Drake to the Spanyard ; so also bee an Artaxerxes to Hippocrates , an Alexander to Pindarus and Aristotle , a Scipio to Ennius , an Augustus to Virgil , a Traian to Plutarch , and a Mecaenas to all Schollers . And then as the sworde dooth defend the penne of the Scholler , so the penne shal grace the sword of the Souldiour ; & shall tunablie sonnet that paracleticall verse out of Horace : Dignum laude virum Musa vetat mori .

Learning indeede would bee soone put to silence , without the ayde & support of noble , bountifull , and generous spirits . In hope of which ayde and supportation , I present these diuine and celestiall meditations vnto your Worship , which , vnder the title of your protection , may doe as much good in England , as they haue done in Spayne , Portugall , Italy , Fraunce , and Germanie . Lodouicus Granatensis the Authour of these heauenly and spyrituall Meditations , hath so cunningly portrayed in this Treatise the myseries and calamities of this lyfe , and with such diuine eloquence depainted the future blessednes of the other , that for stile hee seemes to mee another Cicero , and for sounde and emphaticall perswasion , a second Paule . Whose diuine spirit , & heauenly writing , as it hath moued the Italians Camillus Camilli , Georgius Angelierus , Timotheus Bagnus , & Iohannes Baptista Porcacchius to translate his works into theyr language , and Michael of Isselt , to conuert them into Latine , & Philippus Doberniner into the Germaine tongue , so also hath it mooued me , to digest them into English ; that nowe at the length our Country might enioy that rare Iewel , which those famous Countries doe so highly prize . For further commendation of the Authour and thys Booke , I referre your Worship to the present discourse , which I assure my selfe will worke those motions in you , that it shal neyther yrke you of your paines , nor mee of my labour . Thus boldlie presuming on your curteous acceptation , I commit you to hys sacred protection , who graceth heere vpon the earth the memories of the valiant and vertuous by the pennes of Schollers , and glorifieth them in heauen , with his chosen men of warre , who with Iosua haue fought his battailes , and with Dauid haue vnsheathed their swords to auenge his quarrell . London the 24. of Nouember . 1598.

At your Worships commaundement Francis Meres .

The Contents of the seuerall heads discoursed in this Booke . THE Prologue , & a briefe manner of Meditation . Page 1. The first Meditation for Monday : Of the miserie in which man is created . page . 21. The second Meditation for Tuesday : of sinne , and what discommodities come by it . page , 39 The third Meditation for Wednesday : how dangerous it is to deferre repentance . page . 63 The fourth meditation for Thursday : of the contempt of the world , and with what hatred , and diligence it is to be eschewed . page , 99. The fift Meditation for Friday : of the vanity of the glory , and magnificence of this world . 120 The sixt Meditation for Saterday : how death is to be feared : and that a Christian ought so to liue , that death may neuer find him vnprepared . 147. The seauenth Meditation for Sonday : of the ioyes of the blessed in heauen , and of the paynes of the damned in hell . page , 166 Lastly , there is annexed to these seauen celestiall Meditations , an excellent Exposition vpon the one and fifty Psalme . 208.

THE Prologue , and a briefe manner of Meditation .

ALl thinges passe away , except the loue of GOD . When as the wise man had contemplated , and by long experience learned the mutabilitie of all things , neither had found any constancie , or certainelie very little , in any thing created in this world , but many desires , & an vnsatiable thirst of men , which violently forced them , to hunt after these transitorie things ; at length he cryeth out . Vanity of vanities , Eccles , 1. all is vanity & affliction of spirit . And when he had runne thorow , and experimented all things in the world , with a most wholesome councell he concludeth his disputation , Eccle. 12. saying ; Remember thy Creator in the dayes of thy youth , whiles the euill dayes come not , nor the yeeres approch , wherein thou shalt say , I haue no pleasure in them : whiles the Sun is not dark , nor the light , nor the Moone , nor the starres , nor the clowdes returne after the raine . Feare God and keepe his commaundements : for this is the whole dutie of man . And because the whole safety of our soules , and all our blessednes dependeth of this councell , it is most aptly and fitlie spoken of S. Gregory ; That there is no such sacrifice offered to the Almightie , as the zeale of the soule is : which sheweth by wholesome doctrines the way vnto celestiall glory . I beeing therefore moued by this zeale , although vnworthy to teach , haue gathered this short tractate out of diuers authorities of holy doctors , that a soule drowned in the pollution of sinne , beeing conuicted by these instructions & authorities of holy men , and enlightned of the holie Ghost , might bee reduced to her Creator and Redeemer , as a straying and lost sheepe , or at the length might know her estate , and the errors and daungers , which she in this world is in , whilst shee continueth in sinne , and being touched with the sorrow of contrition , might returne vnto God , and returning , might bring forth repentance , and repenting , might possesse with al the Saints , glorie and celestiall beatitude , to the which shee was made and created . But to this there is no other way , then that , of which the Prophet speaketh : This is the way , Esay , 30 , walke yee in it , neyther shall yee decline to the right hand , nor to the left .

Therefore it is needfull for a Christian man , that is willing after thys wretched life to goe to his desired home , besides prayers and common exercises , to vse also diligence , that his hart may bee lifted vp vnto God , not onely in euery place , but also that at all times , and in all businesses , hee may carrie about with him cogitations , seriously imployed about religious & godly contemplations . As a Bee delighted with the beautie of colours , A similie . and sweetnes of odours , doth take somewhat from euery flower , and dooth carry it to her hiue , to make honey of it : so it is requisite that the seruant of God should take of all things created , which are presented vnto his minde , as it were certaine spurrs pricking forwards vnto deuotion , and to the loue of God , meditating on them in his hart , with great delight with out intermission .

By this endeuour , at the length wee shall bring it to passe , that vppon the alter of our harts there shall alwayes burne , the fire of diuine loue , wee beeing alwayes busied in godly prayers , and deuout meditations .

Therefore in the morning , What wee are to do in the morning . as soone as wee awake , let vs shut our gates against al earthlie and worldly thoughts , that so before all things , our Lorde may enter in and haue admittance ; let vs offer vnto him the first fruites of that day , & conferring with him , let vs doe three things .

First , giue him thanks for the rest hee hath giuen thee that night , and that he hath deliuered thee from al perrillous and feareful fantasies , and from the snares of thine enemy ; and for all other benefites , of creation , preseruation , vocation , and redemption : that he hath called thee to his fayth , that hee hath infused into thee good inspyrations , that he hath freed thee from all danger , that so long a time , with so great patience & mercy hee hath waited for thy repentance . And to be briefe , yeelde vnto him most hartie thanks for all blessings whatsoeuer .

Then offer vnto him whatsoeuer that day thou shalt eyther doe or suffer ; all thy lalabours , all thy stepps , all thine exercises , and briefely , all that which thou art to doe , or to be imployed in that day . Offer vnto him in like manner , thy selfe , with all thine , that al may redound to his glorie , that hee may haue a hand in all , and dispose of all , as it shall please his most holy , will , none otherwise then if they were his owne businesses .

Thirdly , desire his fauour & grace , that thou mayst not committ any thing that day , that shall be contrarie to his diuine maiestie . Beseech him that he woulde ayde thee against all sinnes , and especially against those , which customarily thou art most inclined to , as are anger , vaine glory , dissolutnes in wordes , and such like : arming thy selfe with a firme resolution against all kind of vices .

At night , What we are to doe at night . before thou goest to bed , examine thy selfe with iudgement , and call to minde , whatsoeuer thou hast that day either done , spoken , or thought against the diuine will : and recall all thy negligences , idlenes , & slothfull heauines , about the diuine seruice & worship , and that so wickedly thou hast forgotten thy Lord God .

Desire God , that hee would pardon all thine errors , & forgiue all the sinnes which thou hast committed , and that hee would bestowe his grace vpon thee , that thou mayst correct and amend thy life . And when thou layest thy selfe downe in thy bed , thinke how thou shalt lie in thy graue ; & consider with thy selfe how small a coffin wil containe thy body , & end all thy meditations with that prayer , which Christ himselfe taught his disciples .

As often as thou awakest in the night , What we are to doe when the houre soundeth . say , Glory be to the Father , and to the Sonne , &c. Or some such like thing , & as often as thou hearest the sound of the howre , say ; Blessed be the howre in which our Lorde Iesus Christ was borne and died for vs ; ô Lorde remember mee in the howre of my death . And consider howe thy life is shorter by an hower then it was before , and howe by little and little , thy web is wouen-vp and ended .

When thou sittest downe to eate , What we are to doe when wee sit at meate . or risest vp from the table , alwayes remember the example of our Lorde ; lift-vp thine hart vnto thy GOD , & consider that it is he , that giueth thee meate and drinke , who hath created all things for thy vse : render vnto him thankes for the foode hee sendeth thee , and ponder with thy selfe how many men almost perrishe through hunger and want , then which thine estate is farre happier ; remember with what ease and safety thou possessest those things , which others can hardly compasse with great danger and labour .

When thou art impugned or molested of the deuill that auntient Tempter , the best remedie is , if thou runnest vnto the Crosse , and beholde hanging vpon it Iesus Christ , cruellie scourged , crowned with thornes , racked vpon the crosse , hauing neyther beauty nor comliness , riuolets of precious bloode gushing out of his bodie . Rembember that the chiefest cause , why thy Lord hangeth there , is none other , then that hee might destroy the kingdome of sinne . Beseech and intreate him with great deuotion , that hee would not suffer a thing so odious to raigne in thine heart , or in thine eyes , which he with so great cost & labour banished & destroyed ; and say , ô my Lord , thou hangest heere vpon the crosse , that I might not sinne : and shall not this be sufficient for mee , that I may flie from sinne ? A prayer against temptations . I beseech thee , ô lorde , by those thy most holy wounds , suffer me not at any time to bee forsaken of thee , when I come vnto thee ; yea ô lord , shew vnto , mee the best hauen , where I may be in most safetie .

If thou shalt reiect & refuse me , whether shall I goe ? what shall I doe ? what will become of me ? who shall defend mee ? ô my lorde , helpe mee , & defend me from that dragon , seeing that without thee I can doe nothing .

If thou shalt feruently thus persist in heartie and earnest prayer , the temptations shal be an occasion of a nobler crown , and they shall bring it to passe , that thy minde shall bee oftner lifted vp to God , and the deuil who came with hope of victorie , shall beeing vanquished , most shamefully flie away . Among all these exercises , the sighes and gronings of the spirite are most commendable , which are tokens of vehement desires , by the which the soule beeing preuented of the holie Ghost , and wounded with the loue of God , sigheth , & groneth , and with great feruencie laboureth for the loue of God , and so desireth this loue , both with great instancie , and without intermission .

This meditation , & this holy exercise is so profitable , that if it be daily done , or be vsed at meale times , at drinking times , in going , or labouring , oftentimes is of greater dignity and efficacy , then other prolixe exercises , or copious prayers .

This exercise is more profitably done by desires and inward sighings and mournings , then by words : albeit wordes helpe at al times ; which a man may now and then vtter after this , or such like manner .

O blessed Iesu , ô the sweetnes and delight of my hart : A Prayer , ô the life of my soule , when shall I please thee in all things and at all times ? When shall I perfectly dye vnto my selfe ? When shall I preferre thee before all creatures ? When shall there not liue any other thing in mee besides thy selfe ô Lord ? Haue mercy vpon me ô Lord , and helpe me . I salute thy wounds ô Lord , as it were fresh flourishing roses , hide me ô lord in them , and wash mee in them , that I may be throghly cleane , and inflamed with thy loue . O Lord God , ô admirable beginning , ô the piety of amiable charity ; ô the dearest light of my vnderstanding ; ô the rest of my will , when shall I feruently and ardently loue thee ? Vouchsafe ô lord to shoote through my soule with the dart of thy loue , vouchsafe to associate and vnite mee vnto thee , that I may bee one with thee . O my desire : ô my hope : ô my refreshing and comfort . O that my soule were worthy thyne embraces , that all the drowsines and luke-warmnes of my soule , might be consumed with the fire of thy loue . O the soule of my soule : ô the life of my life , I wholy desire thee , and offer my selfe wholy vnto thee , wholy to thee that art all in all , one to one , and only to thee alone . O that it had place in me , that thou spakest to thy Father ; O holy Father , let them be one , as wee are one . Iohn . 17. I in them , and thou in me , that they may be made perfect in one .

I neyther will nor wish any other thing , I desire none other thing , I entreate none other thing of thee ; for thou alone art sufficient for me . Thou art my father , thou art my mother , thou art my defender , my leader , and all my good . Thou art wholy louely , wholy delightfull , wholy faithfull . Who was euer so liberall that would giue him selfe ? who euer loued so tenderly , that would deliuer himselfe vnto death for a vile creature ? Who was euer so humble , that hath so debased and ecclipsed his Maiesty ? O Lorde , thou despisest no man , disdaynest no man , reiectest no man , that sueth vnto thee : yea , thou callest and prouokest them to come & meete thee ; for it is thy delight to conuerse with the children of men .

O Lorde , the Angells doe blesse and prayse thee , what other thing hast thou found in vs , but pollutions and blemishes of sin ? Wherefore wouldest thou be with vs to the end of the world ? Was it not enough for thee , that thou sufferedst for vs , but that thou must leaue thy Sacraments for a medicine vnto vs , and thy Angells for our companions and protectours ? And albeit we be vnthankfull for so great benefites , yet thou wouldest dwell among vs , for thou art so good and gracious , that thou canst not deny thy selfe .

Therfore ô Lord let vs make ( if so it please thee ) a league & couenant : take thou charge of me , and I will take charge of thee . Doe with me ô Lord , as it pleaseth thee : for thou knowest what I want , and what is meete for mee : I will be thine , and no others . Giue me grace ô Lord , that I may not seeke nor desire any thing , but thee : and that I may wholy offer & yeeld vp my selfe vnto thee .

O sire , that enlightenest me : ô charity , that inflamest me : ô light illuminating me : ô my rest : ô my life : ô my loue , who alwayes burnest , and neuer art extinguished : when shall I perfectly loue thee ? When shall I embrace thee with the naked arms of my soule ? When shall I despise my selfe and the whole world , for the loue of thee ? When shall my soule with al her powers & strength bee vnited vnto thee ? When shall I be swallowed vp in the bottomles depth of thy loue ? O thou most sweete , most louing , most beautifull , most wise , most rich , most noble , most precious , and most worthy to be loued and worshipped , when shall I so loue thee , that I may lie drowned wholy in thy loue ? O the life of my soule , who didst vndergoe the burthen of death , that thou mightest reuiue me , and dying didst kill death : kill ô Lord me also , that is , slay all my peruerse inclinations to euill ; my will also , and whatsoeuer hindereth , whereby thou mayst not liue with mee . But after that thou hast thus killed me , make me to liue with thee , by loue , and a true faith : that I may faithfully obserue all thy commaundements , and the precepts of my superiours , and that I may only prosecute & follow those things , that are of the spirit .

O most bountifull and gracious Iesu , giue me a perfect hatred and loathing of sinne ; and a perfect conuersion of hart vnto thee , that all my thoughts , and all my desires may be busied and conuersant in thee alone , and about thee alone . O life . without which I dye ; ô truth , without which I am deceaued : ô way , without which I goe astray : ô saluation , without which I perrish : ô light , without which I walk in darknes . Doe not ô Lord , doe not suffer , that at any time I should be plucked away from thee : for in thee alone I liue , & without thee I dye : in thee I am safe , and without thee I perish : in thee I am some body , but without thee I am no body . As I shall more manifestly declare in the sequent considerations , which shall be vnto mee as a most cleare glasse , which I looking into with open , stedfast , and constant eies , shall see both the magnitude and multitude of my miseries .

A SPIRITVA'L and heauenly Exercise , deuided into seauen pithy and briefe Meditations , for euery day in the weeke one . The first Meditation , for Monday : of the miserie in which man is created .

THE Prophet Ieremy deploring the misery of his own condition , saith ; How is it , Ierem. 20. that I cam forth of the wombe , to see labour and sorrow , that my dayes should be consumed with shame ? If the Prophet sanctified in his mothers wombe so lamentablie spake of himselfe , what shall I miserable and wretched man say , conceaued and borne of my Mother in sinne ? Hugo lib. 3. de anima . Hugo de S. Victore doth very well counsaile vs ; ô man , sayth he , learne to know thy selfe : Thou art better if thou knowest thy self , then if neglecting thy self , thou knewest the motions of the starres , the vertue of hearbs , the complexions of men , and the natures of al heauenly & earthly creatures . For many men know many things , and know not themselues , when as the knowledge of our selues is the chiefest Philosophy .

Consider therefore ô man , What man was before hee was borne . what thou wast before thou wert born : what thou art now thou art borne vntill thou returne to dust : and what thou shalt be after death . Before thou wast borne , wast thou any other thing , but an impure and vncleane matter , conceaued of the corruption of the flesh , in the pollution of pleasure , in the heat of lust , and that which is worst of all , in the corruption of sinne ? Ponder also with thy selfe , with what meat thou wast nourished being conceaued in thy mothers wombe ; surely with none other , then with impure , menstruous and hurtfull blood , which stayeth in women from the time of theyr conceauing , that by it theyr yong ones may be nourished in their wombes . Remember that GOD hath created thee of the slime of the earth , which is the basest element . Hee created the starres and planets of fire , birds of the ayre , and fishes of water : but men and other creatures of the slime of the earth . Therfore compare thy selfe with the fishes and beasts bred of the water , and thou shalt find thy self of a more abiect nature , & vilder condition , then they are . If thou beholdest the fowles and creatures that liue in the ayre , neyther art thou to be compared vnto them : if thou considerest the nature of the Planets , starres , and other things made of fire , thou art much more ignoble . Thou canst neyther be compared to celestiall things , nor be preferred before terrestriall : but if thou comparest thy selfe to brute creatures , in these alone thou shalt find some semblance and likelihood with thy selfe , as the Wiseman testifieth , who sayth , That the condition of the children of men , Eccles , 3. and the condition of beasts are euen as one condition vnto them . As the one dyeth , so dyeth the other : for they haue all one breath , and there is no excellency of man aboue the beast . For man hath not , as touching his body , any more then a beast hath , seeing both of them are framed and created of earth , and both of them in like maner are resolued into earth . Remember that when thou wast borne , thou wast brought foorth into thys miserable world howling and weeping , as it were foreseeing , and therfore bewayling the labours , dangers & dolors which in this worlde are to be sustained : and that which is worst of all , deploring death it selfe . Wherefore , if perhaps thou beest borne in a noble and honorable place , neither remembrest how vile a beginning and howe abiect an originall thou haddest ; if the beautie of thy countenaunce , and comlinesse of thy proportion , if the lineaments of thy body , if the fauor of the people , if the heate of youth , & aboundance of riches take away the knowledge of thy selfe from thee , yet neuerthelesse , if thou desirest to knowe what man is , heare what that most glorious Father S. Augustine sayth , S. Augustine . the star and light of the doctors of the church , hear I say what he saith ; Wretched man , saith he , what am I , but a vessell ful of dung and corruption ? a stinking and detestable worm ? poore , naked , subiect to many necessities ? who knowes not whence I came , nor whether I shall goe . Miserable and mortall am I , whose dayes vanish & fade as a shadow , whose life increaseth and decreaseth as the Moone , and as a leafe vpon a tree , nowe florishing , and to morrow withering . I am earth , misery , the child of wrath , and a vessell of indignation & reprobation . I was borne in the corruption of sinne , I lyue in miserie and labour , and shall ende my dayes in griefe and anguish .

And Saint Bernard sayth : Flesh wyth which thou hast so great societie , S. Bernard in his meditations . is none other thing but froth & fome made fleshe : inuested in a fraile ornament : but the time shall come , when it shall bee a miserable and putrified carkasse , and the foode of wormes . For bee it neuer so gaily garnished and tricked vp , it is alwayes flesh . If thou diligently considerest , what goeth foorth by thy mouth and nostrils , and the other passages of thy bodie , thou neuer beheldest so vile a dunghill . Consider ô man , ( sayth hee ) what thou wert before thy byrth ; what thou art from thy byrth till thy death ; and what thou shalt be after this lyfe of thine is ended . Certainelie , thou wast that thou wert not , after that thou haddst thy beeing of vile matter , thou wast inwrapped in a most vile filme , and nourished in thy mothers wombe with menstrous blood . Thy coate was a skin , so attired and adorned camst thou vnto vs .

And hath beauty , fauour , riches , and youth , So sotted thy sences deuoyd of truth , That mindlesse thou art how base was thy birth ? And that all men are dust , ashes , and earth ?

Man is none other thing , but an vncleane sperme , a sacke of dunge , and foode for wormes :

After a man a worme , after a worme , stinch & faetour , So from a man to no man , is turned this creature .

Hetherto S. Bernard , with whom agreeth Innocentius . Innocentius of the miseries of mans life . O indignity , saith he ▪ & vildnes of mans condition . Consider the plants & trees , they bring forth leaues , flowers , & fruites , pleasant to the tast , & delightful for smel : but wretched man bringeth forth pestilent & noysom sauours : & as the tree is , such also is the fruite ; for an euill tree cannot bring foorth good fruit . But wilt thou more manifestly know , what man is , after hee is borne ? heare most patient Iob , Iob , 14 , Man saith he , that is borne of a woman , is of short continuance and full of trouble . Hee shooteth foorth as a flower , and is cut downe , hee vanisheth also as a shadow , & continueth not . Why do we seek for the testimonies of men , let vs aske God himselfe , Gene , 3 , & he wil tel vs : Remember man that thou art dust ▪ & to dust shalt thou returne . This knowledge had holy Iob , Iob , 10 , when he said vnto God : Remember I pray thee , ô that thou hast made me as the clay , and wilt bring me into dust againe .

O man of clay , why art thou proude ? ô dust , why growest thou insolent ? ô ashes , for what woldest thou be commended , whose conception is sinfull , whose natiuitie is painefull , whose life is labour , and death necessitie ? Why dooest thou nourish thy body so delicately ? Why dooest thou adorne that with so precious garments , which after a while shall in the sepulchre be eaten of wormes ? Why dooest thou not rather beautifie thy soule with good workes , which shal be carryed into heauen by the handes of good Angels ? Why dooest thou neglect thy soule , and so extraordinarilye cocker thy flesh ? Behold confusion and prepostrous order , the soule , which ought to rule , serueth the flesh ; and the fleshe ruleth which should obey . Why sufferest thou the Ladie to bee the handmaid , & the handmaid to vsurpe authoritie ouer the Lady ? Doost thou not know that thy flesh is a domestical & homebred enemie vnto thy soule , which vnder colour of friendship , is more cruell then the most tirannous enemie ? When thou cherishest & delicately nourishest it , thou breedest and bringest vp thine own enemie : when thou deckest & beautifiest it , thou armest thine enemy against thee : when thou arraiest it in precious garments and outlandish skins of wilde beastes , thou robbest thy soule of all beautifull and heauenly ornaments .

Thirdly , ô sinner consider what thou shalt be , when thou ceasest to liue . Certainely thou shalt be none other , but a miserable and corrupted carkasse , an habitation & foode for wormes . If it please thee , viewe the bodies of them , who are departed out of this life , and thou shalt finde nothing in them , besides ashes , wormes , stinke , & lothsomnes . What thou art nowe , they sometimes were , & what they are nowe , thou shortly must be : they were men as thou art now , they did eate & drink as thou doost . Iob , 21 , They spent theyr dayes in wealth , & suddainly went down to the graue . See how the fleshe nourished in delights , now beeing meate for wormes lyeth in the graue : & how the vnhappy soule descendeth , that it may be fuell for the infernall fire , without any hope that euer the torments and punishments shall haue end . What shall then theyr vaine glory profit them ? in what steede shall then the power of thys worlde stand then ? what shal then their carnall delights , & couetousnes of riches help them ? where are then their merry disports ? where is then their boasting , & presumption of false ioy ? O into howe grieuous miseries are they fallen after a short pleasure ? from a counterfet mirth they are fallen into assured misery , & eternall torment . What hapned vnto them , may also happen vnto thee , for thou art both a man , & compounded of the same dust & ashes , that they were framed of ; man of earth , slime of slime , and after death thou shalt bee turned into dust & ashes , neyther knowest thou where , when , or how . Wherfore , seeing that death waiteth for thee in euery place , if thou beest wise , expect him in like manner at all times , and in euery place . Let the louers of this worlde remember , sayth Isidore , Isidore . how short the felicitie of this world is , how barren & slender the glory of it is , and howe weake and fraile the power is . Tell me if thou canst where are the Kinges , Princes , & Emperors of ancient times ? where are the rich and mighty men of this world ? They are all passed away as a shadow , & vanished as smoake : and if a man seeke for them , hee shall not finde them .

What if wee say , that manie of those Kings , Princes , & Emperours , thought that they shoulde alwayes conquer , and neuer die . O blinde and ignorant , beholde , it is not so , beholde the matter is fallen out quite otherwise , they are dead , as other men are , theyr lyfes haue fayled them , as the lyfes of other Princes , that liued and ruled before them .

What the estate of man is after death , Saint Bernard dooth very well teach : What , saith hee , is more stinking then a carkasse ? what is more horrible then a dead man ? He that was of a beautifull countenan e , and comely stature , whilst hee liued , after death lyeth with a gastly and fearefull face : for wormes , putrefaction & horror , follow a dead man . Which thing , seeing it is so , what doe riches , delicacies , and honours profit ? Riches doe not deliuer from death , nor delicacies from wormes , nor honours from corruption . Chrysost. Epist. ad The odor . Laps . And Saint Chrysostome sayth : Hast thou not seene manie , that haue dyed amidst theyr delights , euen in their drunkennesse , & in other fonde pleasures of thys lyfe ?

Where are they now , that not long since ridd through the streets brauely mounted , swelled with pride , richly attired in silkes , garded with attendants and seruitours , smelling of perfumes , oyntments , and spices , fawned vppon with flatterers and parasites , where is now all their pompe and vaine toyes ? gone . Where are nowe theyr large & costly banquets , theyr immoderate laughters , theyr ease and idlenes , theyr effeminate , luxurious , and riotous lifes ? All is gone . What is become of their bodies , that ere while were wayted vppon with so great troupes , and were kept so neate and finicall ? Behold , they are gone downe into the graue . Contemplat the dust , ashes , worms , the beauty of that pulchritude , and thou wilt sigh bitterly .

Behold with diligence , and pry narrowly into each of their monuments , serch their graues and Sepulchers , tosse & turne ouer theyr bones and ashes , thou shalt finde nothing heere but ashes : nothing besides the reliques of worms , which haue eaten their bodies , and see what is the end of them , albeit they liued in this world in delights and glory . I pray God , that thou mayst diligently consider of these things , and that they may neuer slip out of thy memory . But ( ô greefe ) the vnhappy sonnes of Adam , neglecting true and wholsom studies and endeuours , doe seeke for and hunt after vaine and transitory pleasures . If therefore , ô my brother , thou wilt alwayes in thine hart meditate of these things , and consider the misery , and vildnes of this life , thou wilt be humbled , and wilt detest pride , seeing that thou art not ignorant that pride is the badge and cognisance , The deuil is the King of pride . by which the children of the deuill are knowne : For he is , Iob. 41. as holy Iob saith , the King ouer all the children of pride . Gregory confirmeth this ; Greg. lib. 34. Moral , cap. 25. Pride , saith he , is a most euident token of reprobates : but contrarily humility is a badge of the elect . Seeing therfore that euery one is knowne by that he hath , hee is easily found vnder what King he warreth . For euerie one carrieth as it were a certain title of his labour , whereby hee euidently sheweth , vnder whom he serueth , that is , whether vnder Christ , or the deuill . O cursed pride , hated of GOD and men . This tumbled Lucifer headlong out of heauen : banished Adam out of Paradice , drowned Pharaoh with his Army in the red Sea : depriued Saul of his kingdome : transformed Nabuchodonozer into a beast , and destroyed Antiochus with a most horrible and hideous death .

The second Meditation for Tuesday : of sin , and what discommodities come by it .

HE that committeth sinne , saith the beloued Disciple of Christ , 1 , Iohn , 3. is of the deuill : for the deuill sinneth from the beginning : for this purpose appeared the Sonne of God , that hee might loose the works of the deuill . Sinne is so heauy a burthen , that neyther heauen , nor earth can beare it , but with the Author and worker of it , it descendeth into hell . Euery word , deed , and thought contrary to the lawe of God , according to Saint Augustine , is sinne : which ought , none otherwise than hell to be eschewed of all them , who aspire to the heauenly kingdome : and that for three causes , Sinne is to be eschewed for three things . the first of which is , because it displeaseth God : the second , because it pleaseth the deuill : the third , because it is hurtfull , and bringeth many discommodities to man .

First , I say , thou oughtest to eschew sinne , because it exceedingly displeaseth thy Creatour , in which place we are to consider , what God hath done by reason of sinne . No man is ignorant that for sinne God hath destroyed the workes of his owne hands : that for sinne he hath cast Angels out of heauen , disparadiz'd men , and drowned with flood of waters all mankinde , as the booke of Genesis witnesseth . Other Kings and Emperours , that they may reuenge the iniury done vnto them of theyr enemies , doe spoyle and wast their Countries & Dominions : but God subuerted and destroyed his owne kingdome , because sinne had entred into it . Neyther doth God only hate sinne , but all that , which by any manner of way pertaineth vnto sin . Men although the wine hath lost his vertue , doe not therfore cast away the siluer bowles , in which the wine is , but reseruing them , they poure out the wine : but God not onely casteth out sinne , but also together with sinne hurleth downe headlong into the deepest Ocean of hel the vessels , in which it is , which are creatures & reasonable soules , made according to his owne image , and redeemed with his precious blood . Wherupon the wiseman saith : Vngodlines , and an vngodly man are alike hated of God . That most patient man Iob sayth : Thou doest visite me euery morning , Iob. 7. and triest me euery moment . Therefore in what should I hope , or wherin should I trust , but in the mere mercy of God , and in the affiance of celestiall grace ? For bee it that I dwell amongst honest men , be it that I conuerse and dyet with religious , deuoute , and faythfull friends , be it that I reade holy Bookes , godly Treatises , and sing heauenly Himnes , yet they little , or rather nothing at all profit mee , if the fauour of GOD forsake mee , and leaue me to my nakednes and necessity . Therefore there is none other remedy , but to embrace patience , to deny my selfe , and wholy to yeelde vp and offer my selfe vnto the deuine will and pleasure . There was neuer any man so religeous , who did not sometimes feele himselfe depriued of diuine consolation , and that hee wanted the zeale and feruour of the spirit . There neyther is , nor hath at any time been any Saint , whom temptation hath not sometimes taken holde of . Certainely , hee is not woorthy of that high and sublime contemplation of GOD , who before hath not for the loue of GOD been exercised in sundrie and manifolde tribulations . Almost alwayes the praecedent temptation is woont to bee a token , that comforte is at the doores . Wherefore heauenlie consolation is promised vnto them , that are approoued and tried with temptations , which the Scripture affirmeth , when it is said : To him that ouercommeth , Apoc. 2. will I giue to eat of the tree of life , which is in the middes of the Paradice of God . Wherefore God hath not eyther in heauen , or vpon the earth so deere and faithfull a familier friend , whom he deadly hateth not , if he finde deadly sinne in him . Wherfore albeit Christ loued Saint Peter entirely , yet he had condemned him , if he had died in that sin , when thrice he denied his lord and Maister .

Secondly , Gods hatred to sin heereby also appeareth , that he would haue his onely begotten Sonne dye for the sinnes of men , as Esay testifieth , saying : For the transgression of my people haue I strucken and plagued him . Esay , 53. And certainly the Sonne of God himselfe , that he might destroy sinne , Ibidem . deliuered his owne soule into the hands of death , as the same Prophet sayth . Who was euer found boyling with so great wrath against his enemies , who that he might destroy them , slewe his onely Sonne ?

Thirdly , God plagueth and punisheth sinne euery where . Gods detestation to sinne is heereby also gathered , that he hath persecuted it euen from the beginning of the world , to the end , not in one place , but wheresoeuer he found it . He found it in heauen , and thence he banished it ; when he saw it remaining vppon the earth , he came in his owne person , that hee might expell it thence , and at the last in the finall iudgement he will confine & include sinne within the limits and bonds of hell , as in his naturall place , as the Prophet testifieth , saying ; And he will cast all our sinnes into the bottome of the Sea . Micah . 7.

Fourthly , how greatly sinne displeaseth God , this similitude argueth : A Simily . without all doubt that fault is very odious and abhominable , that causeth a Mother to cast her beloued Sonne into a burning furnace , and not once to assay to take him thence againe : so certainly there must needes be some great matter in it , and exceedingly odious vnto God , for which hee should cast his children into eternall flames , if hee finde sinne in them ; whom notwithstanding hee so loued , that hee refused not to dye for them . Thou seest heere ô sinfull soule , how odious and abhominable all sin is vnto God . Wherefore if thou desirest to please God , it is necessary , that thou keepe thy selfe free and clean from sinne , so that it possesse not the least place in thee . For shee shall be accounted a very vnfaythfull woman , A Simily . who admitteth into her bed an other man besides her husband , but especially , if shee admitte one , that is his enemy , and of whom hee is to expect many discommodities and iniuries : so also vnfaithfull is that soule , which of purpose and willingly giueth place vnto sinne , which Christ our Redeemer the true spouse of our souls hateth so deadly ; which wrought him so many discommodities , so many losses , so many torments , and for which , he was hanged naked vpon the Crosse. Wherfore heere it pleaseth and liketh mee well to imitate that regall Prophet and sweete singer of Israell , and saye : Create in me a cleane hart , Psal. 51. ô God , and renue a right spirit within mee .

Wee sayd that the second reason why sinne was to be eschewed , Sinne maketh the deuil merry . is , because it maketh merry our auntient enemy the deuill : which is gathered by three signes and tokens . The first is , because hee seeketh for nothing in the whole world so industriously : he hunteth not after gold , nor siluer , nor precious stones , but after soules , as it is figured in Genesis , where the King of Sodome sayth in the person of the deuill ; Giue mee the soules , Gen. 14. and take the goods to thy selfe . Saint Gregory affirmeth the same thing : Gregory . Perswade thy selfe , that the deuill seeketh for none other thing , then to deceaue and destroy soules : A Simily . for as an Hawke desireth nothing so much , as the hart of that bird , which he pursueth : so the deuill desireth nothing so much as the soule of a sinner .

The second signe , whereby we know that the deuill doth loue sin is the continuall temptation , by which he impugneth and molesteth men , neyther is euer wearied in solliciting man vnto sinne . For there are almost nowe past sixe thousand yeares , in all which time hee hath onely applied himselfe to this study , that he might sinne , and make man to sinne : neyther is he tyred , yea hee daily findeth and inuenteth newe kinds of sinne , hee is still nimbler and busier in his endeuors and temptations , & daily bringeth men into new errours , as wee see in the booke of Iob. For when as God asked him , whence he came ? he aunswered : From compassing the earth to and fro , Iob , 1. and from walking in it . Hee is so busied in preferring sinne , that he hath not time to take any rest , as Iob testifieth : They that pierce me through , Iob , 30. saith he , doe not sleepe .

The third signe , that sinne pleaseth the deuill , is , that hee can neuer be satisfied with sin . For although infinit thousands of men haue descended to hell for their impiety and pollution of sinne , of whom the deuill is the ringleader , yet he is not satisfied , but alwayes hungerly , Like a roaring Lyon walketh about , 1 , Pet. 5. seeking whom hee may deuoure , as Saint Peter testifieth in his first Epistle generall . He so hungreth and thirsteth , as it is sayd in the booke of Iob , that he drinketh vp the riuer , Iob , 40. and hasteth not : and hee trusteth that hee can draw vp Iorden into his mouth . His mouth is hell , and the riuer that runneth into his hellish mouth are sinners , who with great celerity , as swift riuers , hast into his iawes , whom hee swalloweth vp with great thirst and desire . It is reported in the lifes of the Fathers , that the Prince of deuils did commend and honour one of his traine ; yea , commaunded him to sitte in his chayre of estate crowned , because hee had brought a certayne religious man to the sinne of luxurie , whom hee had beene enticing fourty yeeres , and could not bring him to nibble or byte at his bayte .

Therefore mourne and lament ô sinfull soule , verie bitterlie , seeing thou hast so often reioyced thy mortall enemies , by sinning so mortallie to thy greate losse and daunger , and in steede thereof yeeld repentance , and a pure conuersion of heart vnto God , that God and his Angells may in like manner reioyce . For there is ioy in the presence of the Angels of God , Luke , 15. for one sinner that conuerteth .

The third principall reason , The dammage and hurt that comes to the soule by sinne . for which sinne is to be eschewed , is the great dammage we reape by it . For first by sinne wee are estranged from God , and made his enemies . This is that , which Esay saith : Your iniquities haue seperated betweene you and your God , Esay . 59. and your sinnes haue hid his face from you , that he will not heare . If all the blessed Cittizens of that heauenly Country could either sinne , or would sinne , they should fall from heauen into the bottomles depth of hell , and should vtterly loose the amity and friendship , which they haue with God . Heere-vpon Augustine saith : Augustine . If thy faythfull friend offend thee , thou thinkest him woorthy to be reprehended : howe much more worthy art thou to be blamed , if thou sinnest against almighty God , thy most gracious and mercifull Father ?

Secondly , sinne maketh his Author guilty of infernall torments . And because the diuine law doth not much differ from humaine constitutions , that which mans lawe doth to the body , the same Gods lawe inflicteth vpon the soule . Therfore mark how the law of man maketh the transgressor of the Kings commaundement , and the contemner of his royall Maiesty guilty of death ; as it is written in Ezra , where it is remembred that King Darius , when he had promulgated his decree as concerning the reedifying of the temple at Ierusalem , added at the end of his letter Pattens : I haue made a decree : Ezra . 6. That who soeuer shall alter this sentence , the wood shall be pulled downe from his house , and shall be set vp , and he shall be hanged thereon , and his house shall be made a dunghill for this . This wood is our owne consciences . Wee haue the lyke example in Ester , Ester , 7. where Assuerus commaunded Haman to be hanged . This is the sentence of GOD , which he will pronounce at the last day agaynst them , who shall bee found to haue liued in theyr sinnes ; let them be hanged vp in hell .

The third losse is , sinne spoileth man in this lyfe of all spirituall graces , and in the world to come of euerlasting glory : wherefore Salomon saith : Sin maketh men miserable . Prou. 19. Neither is a sinner onely miserable , because hee hath not ; but also because hee hath lost himselfe , and his liberty : he maketh himselfe the deuills slaue and captiue , neyther can he make any spyrituall gayne , nor doe any thing in this state acceptable vnto God . Neither doth hee liue , albeit his body breath a little . Lib. 3. de consol. Philoso . cap. 1. For a wicked man , as sayth Boethius , is not aliue , but dead : for by sinne hee hath seperated him-selfe from the light ; and is blind . The same testifieth Sophonias : Soph. 2. They shal walke , sayth hee , as blinde men , because they haue sinned agaynst the Lorde . And Dauid sayth : They haue not knowne nor vnderstoode : Psal. 21. they walke in darknesse , all the foundations of the earth are out of square .

Esay in the person of sinners dooth more elegantly set them out in their colours : Esay , 59. We grope for the wall like the blind , and we grope as one without eyes : wee stumble at the noone day as in the twilight : we are in solitary places , as dead men . Sinne is the same in the soule , A simily . that rottennes is in an apple : for as that doth corrupt the tast , smell , colour , and the whole beauty of the apple : so sinne doth rob the soule of the dignity of grace , of the report of a good name , and of the comlines of all her beauty . For this cause Esay doth compare sinners to the mire of the streetes . Esay , 10. Augustine also affirmeth , that a dead dogg doth not stink so filthily in the nosethrils of men , as a sinfull soule doth before God and his Angels . August . Ser. 144. de tempt . And the same Father in a certaine Sermon desirous to call a man from the way of sinners , saith : What doth it profit thee , if all thinges be good in thine house , and thou thy selfe be not good ? Tell mee , I pray thee , why wouldest thou haue any euil or naughtines in thine actions , thoughts , or desires ? & wouldest not haue naughty graine ; nor an euill tree , but a good one , a good horse , a good seruant , a good friend , a good child , & a good wife ? But why doe I remember these great matters , when thou wilt not haue a ragged , but a whole garment , & to be briefe a good shooe , and not one that is torn ? Or tel me of any thing , that thou wishest for , which is naught , or that thou desirest any thing , which is not good ? I thinke that thou wouldest not haue a ruinous house , but a good house : and wilt thou onely haue an euill soule ? Wherein hast thou offended thy selfe ? In what hast thou deserued ill of thy selfe ? Wilt thou not haue anie thing euill among thy good things , but only thy selfe ? Prefer I pray thee thy life before thy shooes .

All thinges that are obuious vnto thine eies are good , beautifull , and elegant , and thou louest them , and art delighted in them , and howe can it be , that thou thy selfe wilt be euill , vile , impure , and abiect ? If all thinges , that are in thine house could speak , they would crie aloude , and say : If thou desirest that wee should bee good , wee also desire a good Maister : and they would exclayme against thee vnto God , and say ; O good God , thou hast giuen vnto this man so manie good thinges , and so much wealth , when as hee himselfe is wicked and euill , what doe those thinges profitte hym , which hee hath , when as his vnderstanding is blinded , and he possesseth not the Lord , that bestowed these things vpon him ?

The fourth dammage is , that sinne maketh a man a brute beast . Lib. 4. de consola . Philos. Therefore Boethius sayth : If thou takest goodnesse from a good man hee shall bee a beast . And Aristotle sayth in his Ethicks , that such a man is worse then a beast . Neyther dooth the holie Scripture dissent from them , Psal. 49. when it sayth : Man beeing in honour , hath no vnderstanding : but is compared vn-the beasts that perrish .

The fift dammage is , that sin maketh a man the child & seruant of the deuil : hence is that of Iohn : 1 , Iohn , 3. He that committeth sin , is of the deuill . And our Lord saith in the Gospell : Yee are of your father the deuill . Iohn , 8. Therfore ô thou sinner howe vnhappy art thou , that feelest so great losses and dammages ? take pitty therefore on thine owne soule , and doe not burden and loade it with sinnes .

These things being thus , remember ô man , and acknowledge these three mayne and huge mischiefes , which sinne bringeth vnto thee , that is , the offending of God , the reioycing of the deuill , and infernall torments . Consider furthermore the noblenes of thy soul , and howe daungerous thy wounds be , which could not be healed but onely by the blood , and woundes of the Sonne of God . Vnlesse the wounds of thy soule had been euerlastingly mortall and deadly , the Son of God , had not died for them . Therefore doe not sleightly prize or lightly weigh the concupiscences of thy soule , which that same supreame Maiesty of God did so greatly and highly account of . Hee aboundantly poured out teares for thee , euery night wash thou thy bed with teares , & water thy couch with continuall contrition . He shed his blood for thee : shed also thine by the daily affliction of thine hart , and continuall tribulation of thy spirit . Doe not regard what thy body desireth , but respect what thy soule willeth : for Saint Gregory sayth : where the body liueth a while in delights , there the soule is tortured with perpetuall torments . And by how much the body is afflicted in this life , by so much the spirit reioyceth in the other . Therefore Saint Augustine admonisheth vs very well : Let vs denie our owne wills for Iesus Christ : for they must once be forsaken : neither doth it please God that for temporall things we should loose eternall blessings . If thou wast permitted certayne yeares to liue in the delights of this flesh , with this condition , that afterwards thine eyes should be plucked out , or that thou being depriued of all delicates , shouldest most miserably perrish through hunger and thirst , and wretchedly contend with famine , affliction , & misery , I perswade my self , that thou wouldest neuer wish for such manner of delicats . What I pray thee is this life ? In truth it is not the space of one moneth ; what doe I say of a moneth ? Nay , it is not the space of one houre , not of a minute , no not of a moment , if it bee compared to that eternall beatitude , or to those torments of hell , which haue none ende , and lyke which none can bee thought of .

The third Meditation for Wednesday : howe dangerous it is to deferre repentance .

OVR Redeemer inuiting vs all vnto repentance , sayth : If any man will follow mee , Math. 16. let him forsake himselfe , Luke . 9. and take vp his Crosse , and follow mee : for whosoeuer will saue his lyfe , shall loose it . It is necessary , that all sinners doe take vp thys Crosse , and carry it with perseuerance , if they desire to raigne with Christ Iesus . Wherefore Saint Hierome writing to Susanna , saith : that repentance ought to be equall , or greater then the sinnes . Hier. in an Epistle to Susanna . That repentance is necessary , sayth hee , which may either equalize the faults , or exceede them . And Saint Augustine saith : Whosoeuer will be saued , it is necesary that hee be washed at the least with the teares of the contrition of his hart , being cleansed before by baptisme from all those blemishes and pollutions , which sinne had spotted and soyled him withall . But if thou shalt say , that this is a hard saying , and that thou canst not forsake the world , nor hate thy flesh , nor chastice thy body : heare what is sayd , not of mee , but of Saint Hierome : Hier in an Epistle to Iuliana . cap. It is a difficult thing , nay it is impossible , that any one should enioy both present and future blessings : that hee should fill his belly heere , and his soule there : that from delicacies he should passe vnto delightes : that in both worlds he should be graced & carry his head aloft , and that hee should appeare glorious both in heauen , & in earth . Which sentence Saint Gregory confirmeth : Many , saith he doe desire to flye out of the exile of this present life , vnto celestiall ioy , who in the meane time will not forsake the pleasures of this world . The grace of Christ Iesus doth call them , but the concupiscence of the world doth detaine them . They desire to dye the death of the righteous , but they wil not liue as they doe : such shall euerlastingly perrish , because theyr works shal follow them . The austerity of holy Iohn Baptists life , sayth Saint Bernard , is a hard sentence of death vnto sinners : who when there arose not a greater then hee among those that are born of women , did so chastice , correct , and afflict his most innocent body : and yee hast to be clothed with silke , fine linnen , and purple , and to fare deliciously . O wicked man , this is not the Kings high way vnto heauen . Remember the rich glutton , who was the Lorde of such great wealth , who was cloathed in purple and fine linnen , & fared wel & delicatly euery day , who afterwards could not haue one smal drop of water to coole his tong , beeing tormented in the midst of the flames of hel . Consider this ô my frend , & repent , whilst thou hast time . Heare what Saint Gregory saith : Although God promiseth pardon vnto the penitent , yet he hath not promised to morrow vnto a sinner . True repentance . It is repentance to deplore sins past , & not to commit any hereafter . Therfore it is very well sayde of S. Augustine : Vaine is that repentance , August . in his Soliloquies . which the future fault doth pollute : lamentations do nothing profit , if sins be multiplied : it nothing auaileth to craue pardon for euils , if eftsoons thou renuest & reiteratest thy follies . Three parts of repentance . We must note for the further manifestation of this matter , that true repentance doth consist of three parts , which are , contrition of hart , confession of mouth , & satisfaction of deed . For we haue offended God three maner of wayes , by delight of thought , by lapse of tong , and by pride of works : and these three are to be cured by three contrarie remedies , delight of thought by the sorrow and contrition of hart : the lapse of the tongue by the confession of the mouth : and the pride of workes by vpright and vncorupted satisfaction . Of these three parts therefore wee will speake , Contrition what it is . and first of contrition , which is a voluntary greefe taken for sinne committed , with a purpose of confession , satisfaction , and heereafter not to sinne any more . Contrition must haue foure degrees according to Bernard : In his 16. Sermon vppon the Cant. Furthermore know , saith he , that thou hast wholy recouered thy wits and sences , if thou feelest thy conscience to be bitten with a fourefold compunction , with a double shamfastnes , and with a double feare . Therfore in thy plangors and lamentations for thy selfe , think of God thy maker , think of thy father , think of him , who is bountiful & gracious , & think of thy Lord : and knowe that thou art guilty in each respect ; deplore and lament each offence ; thy feare doth make aunswer to the first and last , & thy shamfastnes to the two in the midst . Be it that thy Father doth wink at thee , that he that is bountiful & gracious doth pardon thee : but thy Lord & Creatour will not . He that spared not his Son , wil not spare the workmanship of his hands , nor a wicked seruant &c. We offend the Lord our God the Creator of all things : we more wickedly offend our heauenly father , being so gracious & bountifull ; who doth support , & nourish vs , in which thing we are worse then dogs , who do loue & folow them , of whom they are nourished ; but most vilely we offend God , by crucifying againe by sinne our Redeemer , as much as lieth in vs , who hath redeemed vs by his most precious blood , and hath deliuered vs from all the snarés & entrappings of sinns , from the cruelty of deuils , and from infernall punishments . We must bee sorrowfull for three things , for sin committed , for good omitted , & for time lost . August . Augustin speaketh of the dignity of contrition . The contrition of the hart auaileth more , then to go on pilgrimage throughout the world . And Cassianus vpon the Psalme , Cassianus vpon the 120. Psalm. I called vnto the Lord in my trouble , sayth , the Lord doth not knowe how to put of him , whom he knoweth to entreat him with a broken and pierced hart . And Chrisostom sayth : Chrysost. of the compunction of the hart . It is only compunction , which maketh a man to abhor purple , to desire sackcloath , to worke righteousnes , to loue teares , and to auoid laughter .

Of Confession , Confession In his 30. Sermon to the brethren in the wildernes . which is an other part of repentance , S. Augustin saith , that it is the health of soules , an expeller of vices , a restorer of vertue , an impugner of wicked spirits , a feare of hel , an impediment of the deuill . O holy & admirable confession , thou shuttest the mouth of hel , and openest the gate of Paradice . And in another place : He that accuseth himself of his sins the deuil cannot accuse him at the day of iudgment , In his 5● , Sermon de tempore . if in confessing them he blot those things out by repentance , which hee hath done : neither doth renue that againe , which he hath committed . But woe be vnto vs , that when so many & so great blessings & benefits are found in repentance , & yet there are so few found , that do take it vpon them .

Heereupon God complaineth in Ieremy , Ierem. 8. saying : I harkned & heard , but none spake right : no man repented him of his wickednes , saying ; What haue I done . Heare what S. Isidore saith : Isidor . lib. de Etym. It is confession by which the lurking disease of the soule is opened to the prayse of God , in hope to obtaine pardon . Of which vertue Ambrose sayth ; When confession proceedeth from a man , then the vengeance of God ceaseth . And Cassiodorus saith ; Iesus Christ is not their Iudge , but their Aduocat , who accuse themselues by theyr own confession . Leo also agreeth with these : Leo in a Sermon . that is not to be condemned , saith he , in iudgment , which was purged by confession . Goe too therfore , my brother , & follow the councell of Esay , & first recount thine iniquities , that thou maist be iustified . For the confession of sins is the beginning of righteousnes .

Of satis-faction , Satisfaction . which is a third part of repentance , thus speaketh S. Augustine : Augustine in his Soliloquities . Satisfaction is to cut of the causes of sin , and not to cherrish by suggestions any entrance into them . Gregory sayth thus : Gregory . wee do not satis-fie , although we cease from iniquitie , vnlesse , on the contrary side we persecute by opposite bewaylings , the pleasures , which wee loued . Chrysostome consenteth vnto thys . The reconciliation , sayth hee , ought to be equal to the precedent offence : thou oughtest to be as readie to lament , as to offend , and as thine intent was to offend , such also ought thy deuotion to bee in repenting ; for great sinnes doe require also great greefe and sorrow .

Wherefore , Eusebius sayth : A light and slight contrition , dooth not effect , Hom 5 , ad Monachos . that those debts may be forgiuen , to which euerlasting death is due : neyther is a transitory satisfaction , sufficient for those euils , for which eternall fire is prepared . There is neede of much weeping , of much mourning , of great griefe of heart , to heale the griefes and sorrowes of the hart . We must endeuour with the whole contrition of the spyrite , that those olde euills , which as arrowes stick in our consciences , may be pulled out . It is not sufficient , with the lips onely to say ; I haue offended , spare me , & remit my sins . But we are presently weary , & looke behind vs , as Lots wife did ; wherfore we are diligently to consider the words of Bernard ; He that perfectly knoweth , sayth he , the burden of sin , & the plagues & greeuances of his soul , he shal litle or nothing at all feele the punishments & castigations of his body , neyther shall they be troublesome vnto him , certainly perswading himselfe that God wil haue respect vnto him , & that he shall auoyd those things , which hee was desposed and prepared to commit . Hereupon S. Augustine saith , Augustine in Psal , 50 , writing vpon the Psalme ; Haue mercy vpon me , ô God : Many there be , sayth he , that are not ashamed to sinne , but they are ashamed to repent . O incredible madnes , art thou not ashamed of thy wound , & art thou ashamed of the binding vp of thy wound ? Is it not being naked more vgly ? Run therfore to the Phision , repent , & say ; I doe confesse mine iniquity , and my sinne is alwayes before mee : against thee onely haue I sinned , and done this euill before thee .

Satisfaction consisteth in three things ; In what things satisfaction consisteth . In prayer , Almes-deedes , & Fasting : which are as it were certaine antidotes against so many capitall vices , by which we offend GOD : and these three vices doe arise from three principall enemies of our soules . Pride is ingendered of the deuill , couetousnes of the world , & luxury of our own flesh : of which thus speaketh Saint Iohn : All that is in the world , 1 , Iohn , 2 , is the lust of the flesh , the lust of the eyes , and the pride of life . Prayer restraineth pride , Almes-deedes banisheth couetousnesse , and fasting brideleth lust . Furthermore , wee alwayes sinne eyther against God , and so in like manner prayer is opposed against all that sin , & by it we are accepted of God , as as the Wise-man saith : The prayer of him that humbleth him selfe , Ecclus , 35 , goeth thorowe the clowdes , and coaseth not till it come neere , and will not depart till the most High haue respect therevnto : or we sinne against our selues , & against such a sinne , fasting is effectuall , according to that of Augustine : Restraine & bridle your flesh by fasting & abstinence : Or we sinne against our neighbour , & here almes-deedes are of force ; of which our Sauiour speaketh in Luke , Giue almes , Luke , 11 , and all things shall be cleane to you . For as water extinguisheth fire , so almes-deeds quench sinne . Almes-deedes are called the water of GOD , and a precept of mercy commaunded vnto vs of the sonne of God .

Wherefore for three causes we are bound to giue almes , & to exercise the works of charitie : The fruites of almes-deedes . First , because by mercy sin is wiped away : Whereupon Salomon sayth : By mercie and truth , Prou , 16 , iniquitie shall bee forgiuen . The Scripture maketh mention of that poore widdow , who hauing but a little oyle , 2 , King . 4. and exercising mercy , filled all her empty vessels , & the oyle was so multiplied , that shee had enough to pay her debts , and to satisfie all her creditors . These empty vessels are the poore , whom we must bring into our houses , Esay , 58. according to that saying of Esay ; Deale thy bread to the hungry , bring the poore that wander , home to thyne house , when thou seest the naked , couer him , and hide not thy selfe from thine owne flesh . Like vnto thys is the counsell of Tobias , saying vnto his sonne ; Giue almes of thy substance ; Tob , 4 , and when thou giuest almes , let not thine eye bee enuious , neyther turne thy face from any poore , least God turne his face from thee . Giue almes according to thy substance : if thou haue but a little , bee not afraid to giue a little almes . And so a little of thys oyle of mercie , shall more and more abound , beeing increased with the augmentation of grace .

Furthermore , almes multiplyeth our temporall goods , Lib. 18. Moral . c. 10 as Gregory testifieth , saying : we loose earthly thinges by keeping them and preserue them by giuing them away ; And in another place : whatsoeuer is giuen to the poore , if it be well considered , is not a gift , but alone , because that which is gyuen , is receiued again without all hazard , or aduenture with aduantage : as for example , 1 , Kings , 1● where the widdowes oyle and meale is increased , who nourished Elias : wherby it is manifest , that the poore doe rather feede than that giue almes , then are fedde of them .

Thyrdly , because almes is a worke of mercie , which wayteth vpon the soule to heauen , as S. Ambrose testifieth , who sayth : They are not the goods of man , which he cannot carry with him . Onely mercy is a companion of the dead . O how good and necessary a companion is almes for the deade ? Therefore do not despise such a companion , which like an Aduocate goeth before thee , and not followeth after ; as those wretches do contemne it , who will not extend their almes in theyr life time , beeing not vnlike to them that cause light to be carrryed behind them , whom the Wise-man reprehendeth , saying : Say not vnto thy neighbour , Prou , 3 , Goe and come againe , and to morrow will I giue thee , if thou now haue it .

Hee that is rich ought to consider three things in giuing his almes , Three thinges to be considered in almes . the first of the which is : that it is God that requireth the almes , & that he will haue that mercy in the same account , as if it were done to himselfe , according to that , which Christ sayth in the Gospell : Math , 25 , That which yee haue doone vnto one of the least of these my bretheren , yee haue doone it vnto mee .

GOD dooth begge of the rich money for the poore , of whom the rich daily desire the kingdom of heauen . He therfore that denyeth almes to the poore , God requiring it , it is greatly to be feared , least God in lyke manner denie vnto him the kingdome of heauen , and that he will not heare him , when he cryeth , according to that of Salomon in his Prouerbs : Prouerb , 21 Hee that stoppeth his eare at the crying of the poore , he shall also cry , and not bee heard .

The second thing that a rich man ought to thinke of , beeing about to giue almes , is , that almightie GOD dooth require that for the poore , which is his owne , seeing that hee is the Lorde of all those thinges , which wee possesse ; therefore hee is without doubt most ingratefull , that denyeth necessarie almes vnto the poore .

Dauid was farre of from thys ingratitude , when he said : Might , and power , and glorie , and victorie , and prayse ( ô Lord ) are thine . For all things that are in heauen , and in earth are thine : Thine is thy kingdome O Lorde , and thou art aboue all Princes , Riches and honour are thine . All thinges are thine , and wee giue vnto thee , that which wee haue receiued at thine hands .

And thys cogitation ought the more to mooue vs vnto almes , because GOD receyueth what we giue , and dooth repay vs not onely our principall , but an hundred fold . This is that , which Saint Augustine saith : Augustine in his Epistles . If thou wilt bee a good Merchant , and a gainefull Vsurer ; gyue that which thou canst not keepe , that thou mayst receiue what thou canst not loose . Gyue a little , that thou mayst receiue an hundred folde , giue a temporall & fading possession , that thou maist receiue an euerlasting inhearitance .

Therfore he is not onely ingratefull , but also madde , who dooth not giue vnto God his reuenues , that he may receiue them againe with so great interest : when as both the Iewes , the Ethnicks , and the Moores , willingly doe it . Wherfore my deere Brother repent , and gather and lay vp the treasuries of mercy in a safe place , in celestiall securitie , and not among earthly dangers . Consider that the hart of a couetous man , is a pytte without a bottome ; the more it receiueth , the more it desireth , neyther is at any time satisfied as the Wiseman sayth : A couetous man is not satisfied with money . Eccles. 11. Woe be vnto them that lay vp their treasures in the earth : for theyr hearts are afflicted , because they cannot enioy theyr riches , and they keepe them with danger , and will they , nill they , they must at the last part from them , and suffer punishment in hell .

Lay vp thy treasure my deer and good brother , in thine own Countrey , which is Heauen , where thou shalt liue alwayes , and neuer haue hope to enioy these , which are to bee left in the earth : perswade thy selfe that those are thy goods , which thou hast layde out & bestowed on the poore ; for those are not properly thy goods which thou canst not carry with thee . Heare what S. Ambrose saith : Ambrose in his offices . Nothing dooth so much commend a Christian , as commiseration , and charity . And saint Ierome sayth : Hiero. to Nepotianus . I doe not remember that I haue read , that any one dyed an euill death , who willingly exercised the workes of charity . For they haue the prayers of many , and it is impossible but that theyr prayers shoulde bee heard . And Leo commending this vertue , saith ; Hee shall receiue many great blessings at Gods hands , Leo of the apparition of our lord . who letteth not the poore depart from him without comfort .

Mercy is of so great vertue , that without it , others doe not any whitte profit . Bee it that thou art faithful , sober , & chast , & adorned with worthier titles , yet if thou beest not mercifull , thou shalt finde no mercy . And this may bee enough to moue the mindes of men , that they may readily & cheerfully take vpon them this third part of repentance , which is Satis-faction . Of this repentance , that we may return to our purpose , our Sauiour sayth ; He that taketh not vp his crosse & followeth me , is not worthy of me . Which if it be true , we are to performe our repentance as speedily as may be , yea in our youth : for then it is more profitable vnto vs , & more acceptable to God , as the wise man teacheth , saying ; Eccles , 12 . Remember thy creator in the daies of thy youth , whiles the euill daies come not , nor the yeeres approch , wherein thou shalt say , I haue no pleasure in them . My son , defer not from day to day thy conuersion vnto the Lord , least his anger come on a suddaine , and condemne thee , & destroy thee in the time of vengeance . Be not deceiued with the suggestions of that cursed serpent sathan , which suggesteth vnto thee hope of a longer life , & that thou shalt repent thee enough a little before thou dyest , that he vnwares may oppresse and subuert thee , as the Wise man sayth : Ecclus , 20 , To promise vnto thy selfe longer life , is great wickednesse , & hath destroied many , and hath remooued them as the waues of the sea .

It is euill , because it is contrarie to reason and iustice : It is wicked and naught , to promise vnto thy selfe a longer life . worse , because it is against the sinner himselfe : but it is most vile , vngodly , and cursed , because it warreth and fighteth against the diuine will . That it is euill , & contrary to reason & iustice , is proued by three examples .

First , it is against iustice , if any one hauing many horses , among which hee may deuide the weightie and heauie burden , will lay the whole weight vpon one , which is the weakest and the oldest . Such an one is he , that reserueth for feeble old age the whole burthen of repentance , & all the sins which hee committed in his youth , which is vnsufficient for the burden , and can by no meanes beare it . Of such Saint Isidore sayth : They that mispend the time of repentance without fruite , in vaine desire of the Lord , that the gate may bee opened vnto them . The Prophet Malachie denounceth a curse against such an one . Malach. 1 , Cursed be the deceiuer , saith he , that hath in his flocke a male , & voweth and sacrificeth vnto the Lord a corrupt thing .

Secondly hee seemeth vnto mee , more foolish and more vniust , who when he is strong and healthfull , will not carry a small burden , but had rather stay , till his burden bee greater , and himselfe weaker . Such an one is he , that doth not carrie the burden of repentance in his youth , and so long as it is light and little : but putteth it of to olde age , when as hee himselfe shall be weaker , & his burden wayghtier . Wee haue an example of this in the booke of the Fathers : One cutting downe wood , bound vp a burden of it , and then made tryall whether he could carry it , but seeing himselfe not able to carry the same , he cut down more wood , and made him a greater burden , and by how much hee was lesse able to lift it vp , by so much he augmented it . After the same manner doe sinners , who deferring the time of repentance , do encrease the burden of their sinners .

For as S. Gregory saith : Gregory . the sinne that is not foorth-with clensed and purged by repentance , doth drawe on another with his weight . Thirdly , is not hee exceeding vniust and madde , that bestoweth & consumeth all the time of hys lyfe , all his cost , & all his diligence , in building of houses , in which notwithstanding hee is not minded to dwell : but dooth pull downe with all his might and maine the house , which he hath determined to inhabite ? Certainly , this man altogether worketh against the iudgment of reason , and is worthy to bee counted both a foole & a mad man . Thys doth a sinner , who proroging his conuersion to the howre of death , buildeth for himselfe a habitation in the depth of hell , where notwithstanding , hee desireth not to dwell . Feare and dreade therefore that auncient saying : Hee that dooth any thing against his own conscience , buildeth in hell .

Secondly , Hope of a longer life , is worse than the former circumstances in respect of the sinner himself . in hope of a longer life , something worse seemeth to be , then that hath been spoken , when it is to the preiudice of the sinner himself . And this is proued by two examples .

The first is , because if any man had rather bee sicke , then sound : a seruaunt , then free : poore , then endued with some competent wealth : such an one should be opposite and contrary to himselfe . A sinner is like to this man , because he had rather liue , nay lye dead in sin , which is a spirituall sicknes & infirmity , them be whole , strong , and sound . Wherefore a sinner is more cruel against himselfe ; for he had rather be dead then aliue ; sick , then sound ; a seruaunt , then free : as it is in S. Iohn : Iohn , 8 , Who soeuer committeth sinne , is the seruant of sinne . And S. Augustine saith : August . in his 4. booke of the cittie of God . A good man , albeit he serue , yet hee is free ; but an euil man , although he raigne , yet is he a seruaunt : neyther of one man alone , but ( that which is more grieuous ) of so many maisters as he hath vices . The second example is , he is a debter , who taketh any summe of money vpon vsury ; for by so much more doth hys debt & vsury increase , by how much he is longer in discharging it ; and to bee so much the more negligent in repaying it , by how much hee is lesse sufficient to repay , certainly it is hurtfull & vnprofitable to him selfe : Such an one is a sinner , who perseuering in his sinnes , the longer hee continueth in them , the more hee increaseth the vsury of hys faulte : and so much the more punishment shall he at the length suffer for them . Herevpon S. Iohn saith in his Reuelation ; Apoc , 18 , Inasmuch as she glorified her selfe , and liued in pleasure , so much giue yee to her torment and sorrow .

Thirdly , we sayd , that the perswasion of a longer life was most vile , The perswasion of a longer life , is most vile , and vngodly . vngodly , and cursed , especially , because it directlie fighteth against the goodnesse of our Lord Iesus Christ : and this is manifested by three examples , the first of which is : If a seruant be disobedient to his maister , throgh the whole race and course of his life , whom notwithstanding he is bounde to serue faythfully , hauing receiued many benefits of him : & should serue the greatest enemie that his maister hath , and at the length at the end of hys life , when his strength is decayed , shoulde returne vnto his maister , to waite vpon him , to whom alwaies heeretofore he hath been immorigerous , dost thou thinke that this seruice would be accepted of his maister ? Such an one is a sinner , who after he hath offended his Lord God all his life time , and hath borne arms vnder the colours of his aduersary , would at the last return to the seruice of God in his faint & feeble olde age . Secondly , if any one had receiued mony , or other great riches of his Lord , on this condition , that he should negociate & traffick therwith , & by his diligence should increase the sum : and he in despight of his Lord consumeth the mony vainely & prodigally ; without doubt he offendeth both the goodnesse of his Lord , and hindereth his own profit , & should be counted very vnthankful . A sinner is not vnlike to such an one , who hauing receiued of God a soule & a body , with al the sences , powers , externall goods , length of dayes , & many other benefites , dooth vnprofitably consume them all , and squander them abroade : and that to the reproch and iniurie of his Lord , Creator , and Redeemer : by sinning sundry and diuers wayes , by offending the goodnesse of GOD ; and by making hauocke of all his goods , but chiefely of his soule , which is committed and commended vnto him , as a most precious treasure . Wherfore , S. Gregorie sayd ; Woe be vnto mee , if I shall negligently keepe the talent committed to me of the Lorde , that is , my soule , redeemed with the precious bloode of that immaculate lambe , seeing also , that there is not any moment of time , which I am not to giue an account of .

The thyrd example . If any one be a Steward , whose dutie is , to dispose the goods of hys Lord : if hee shoulde giue the best bread , the best wine , and the best meates to strangers , & to the enemies of his Lord ; & should sette before his Lorde mustie bread , vnsauory meats , putrified flesh , corrupted fishes , and dead wine : doe you not thinke that this seruaunt should badly fitte the humour of his Lord ? A wretched sinner is like to such an one , who offereth to the worlde , and to the deuill , who are the enemies of Christ Iesus his lord , the best and fairest flower of his youth and strength : and to his God and lord , the worst part of his lyfe , barren and vnprofitable old age . Dauid did not so , who saith of himselfe ; Psalm , 38 , I will keep my strength for thee ô Lorde . And the Wise man sayth , that from his youth hee sought for wisedome , Wised , 8. which is true vertue . But of all them that deferre repentance , Gregory in his morals . Saint Gregory saith : Hee is farre enough of from fayth , who expecteth old age to repent in . For it is to be feared , least while hee hopeth for mercy , he fall into iudgement . For not any day is within hys power , & therefore euery one ought to follow the counsel of Isidore , and conuert hymselfe with all the diligence and hast hee can , vnto the Lord ; for if hee lynger and loyter , he shall at the length bee willing , but not able to turne himselfe .

Which things beeing so , repent my deere brother with all speede and celeritie , and make no longer tarrying , least thou be reprobated and shutte out with the foolish virgins .

The fourth Meditation , for Thursday : of the contempt of the world , and with what hatred , and diligence it is to be eschewed .

THE glorious Apostle S. Iohn saith ; 1 , Iohn , 2 , Brethren , loue not the world , neither the things that are in the worlde . For if any man loue the world , the loue of the Father is not in him : and the world passeth away , and the lust thereof . Saint Augustine expounding thys place , In his seconde tractate vpon the Epistle of S. Iohn . sayth : What wilt thou doe ? whether hadst thou rather loue temporall things , and so passe away with the tyme , or Christ our Sauiour , and liue for euer ? If thou shalt loue thys world , it will consume and destroy thee ; for it cannot defend them that loue it .

Thys Worlde is as an excommunicated man : The worlde is as a man excommunicated . for as the Church doth not pray for him that is excommunicated : so Iesus Christ dooth not pray for the world , although he prayed for them that crucified him . O how great madnes is it to serue such a lord , who at the end of thy seruice , is wont to giue no other wages , but nakednes and desolation . A speech & fact of Saladine . So Saladine that great Soldane of Babilon , the conquerer of Asia , being at the point of death , and seeing no hope of life to remaine , commanded his standard-bearer to bee called vnto him , to whom hee thus spake , saying ; Thou hadst wont to carry myne imperiall ensigne before me , when I went to warre ; nowe also carry the ensigne of my death ; which is thys poore winding-sheete : carry it thorow all the streetes of Damascus , and cry : Behold the king of all the East dieth , & of all his spoyles & trophyes , carryes none other with him , but thys worne thredbare winding-sheete . The lyke is read of a certaine young king of Lothoringia , who beeing readie to giue vp the ghost , lying in a most magnificent pallace , and in a rich sumptuous bedde , cryed out with a loude voyce , that he might be heard of all ; O lorde Iesus Christ , how woorthily is this world to be condemned . See in what stately and royall buildings I haue lyued , & now wretched creature that I am , knowe not whither thys night following I shall goe , what Inne I shall haue , or what manner of entertainement I shall find .

Therefore ô sinner flie from the world , flye I say , from the worlde , first , because it leaueth thee in so great neede and misery . For as the Apostle Saint Iames saith ; The amity of this world , Iames , 4 , is the enmity of God . Whosoeuer therefore will be a friende of the world , maketh himselfe the enemy of God . And Saint Gregory sayth ; A man is so much the neerer vnto God , by howe much he is further of from the loue of the worlde . Gregory . For thys cause the Lord would bee carryed without the Citty , to signifie , that hee had no parte in the Worlde : and whosoeuer will bee pertaker of the fruites of hys passion , hee must renounce the worlde , and seperate himselfe from all worldlie conuersation , if not in act , yet in desire : thys is that which almighty GOD commaundeth by his Prophet , saying ; Get ye out of Babylon , that euerie one may saue his owne soule . Babylon , Vpon the 7. chapter of Mich. according to the exposition of Saint Hierome , is the house of confusion , which is this world , in which confusion raigneth euery where , as well in the Clergy as in the Layitie , as well in olde , as young , as well in men , as women . Therefore it is very well sayd of Saint Iohn in his generall Epistle ; 1 , Iohn , 5 , The whole worlde lyeth in wickednesse .

Saint Bernard also counselleth vs very well , Of conuersion vnto the Clergy . chap , 30 , saying : Flye out of Babylon , flye and saue your soules . Fly to the Citties of refuge , where ye may both repent for sins past , and for the present finde grace , and safely looke for future glorie . Let not the anguish and remorse of your sins hinder you , nor the austeritie of repentance deter and afright you . For neither the passions of this time , nor the trybulation of thys world are woorthy , for the fault past , which is remitted ; for the present grace of consolation which is bestowed ; nor for the future glory , which is promised . To be briefe , there is no bitternesse so great , which the Prophets meale will not sweeten , which the wisedom of the tree of lyfe will not make sauory . Wee are to knowe , that the worlde is to be eschewed for foure causes , the first of which is , The world is to bee eschewed for 4 causes . because wise and circumspect men , are wont to flie and auoyd infectious and contagious places , especially if they be weake and sickly , or feare any infirmitie . Such a place is the Worlde , which hath in it many euills , & many diseases of sin , we see also much filthines , & many blemishes in it , which contaminate & pollute our soules : for sinne it selfe is a contagious disease , therefore not without cause we ought to eschew & auoyd the societie and company of wicked and vngodlie men ; for it is not meet , that the whole and sounde should dwell with the leaprous and diseased : for the Wise man saith : Hee that toucheth pitch , shall be defiled with it , and he that companieth with a proude man , shal put on pride .

Certainly saith S. Ierom , nothing dooth so hurte a man as naughty company , Tom. 9. Epi. Euseb. ad Damasum de morte Hieron . and euil society . For a man becomes such a one , as the company he keepeth . The Wolfe dooth neuer dwel with the lamb : & a chast man doth flie the company of the luxurious . I think it impossible , that a man shoulde long continue honest , who daily vseth the societie of wicked men . With the holy , thou shalt be holy , sayth the Psalmist , with the innocent , thou shalt be innocent , and with the frowarde , thou shalt learne frowardnes . For as euill companie hurteth , so good company profiteth . Nothing can bee compared to thys treasure . He that findeth good society , findeth life , and aboundeth with wealth . I speake truly and confidently ; a man is made verie sildome eyther good or euill , but through company & society . The hart of a chyld , is said to bee as a Table in which nothing is paynted . Therefore that he receiueth from company , hee keepeth till his old age , whether it bee good or euill . These things spake S. Ierome , beeing ready to yeelde vp the ghost . Therfore seeing that the worlde is so euill , wee ought to eschewe and auoyde it , as an ill neighbour , who can worke vs great mischiefe by hys neighbourhoode and vicinitie , and hurte vs very much by sinnes and sinners , of which it is full .

The second cause why the worlde is to be eschewed , The second cause why the world is to be eschewed . is , because wise and considerate men doe auoyde those places , in which they feare the intrappings and snares of theyr enemies , least they fall into theyr hands : and thys is the reward that the world rendereth vnto her louers , that shee at the length deliuereth them into the hands of the deuils theyr deadly enemies . The wordes of the the traytour Iudas are to be referred hether , saying to them , to whom hee sold and betrayed the Sonne of God : Math , 26 , Whomsoeuer I shall kisse , and say peace be vnto thee , that is he , lay hold on him . Which wordes the world saith also to the deuils : to whomsoeuer I shall gyue the kisse of peace , of riches , of pleasures and honors , lay holde on him , binde him hand & foote , and cast him into hell . Wherfore , S. Gregory saith not without good cause ; Gregory in his morrals . It is a manifest signe of perdition , when the effect and euent , dooth fauour affected iniquitie , and no contrarietie dooth hinder , what the peruerse minde hath conceiued . And Saint Ierome sayth : It is a manifest token of damnation , to bee loued of the world , to enioy prosperity , & to haue all things , what the will desireth .

Certaine therefore it is , that they are exceedingly deceiued in finding out the way to felicitie , who thinke that they may enter into glory , and into the kingdome of heauen , by riches and pleasures .

The third cause , The thyrd cause . why wee ought to eschew the worlde , is this , because wise & wary men doe flie & auoyde dangerous places , such as the sea is , wherin we saile with feare . Whervpon the Wise-man saith ; Ecclus , 9 They that saile ouer the sea , doe tell of the dangers of it . Dauid certifieth vs , The worlde is a sea . that thys world is a great & spacious sea , in which the greater parte of the marriners perrish . Thys is manifest , because as Bernard saith , many do miscarry in it , and fewe are saued . The worlde is as an Ocean , in which of foure shyps , scarcelie one is saued ; as the Deluge , in which so many thousand men were drowned , and so fewe escaped : and as the Fornace of Babylon kindled with hell fire , in which a man is sette on a light flame with one word of the fire of wrath , in which luxury dooth burne , and couetousnes is inflamed by the onely looke and aspect .

The fourth cause , why we ought to forsake the world , The fourth cause , is , because euery man that is wise , beeing admonished , ought to eschew that place , in which his mortal & deadly enemy dwelleth . Thys place is the world , which the deuill our capitall enemie inhabiteth ; hee hath his signory and dominion in thys world , who alwayes threatneth destruction vnto vs , and thyrsteth for our deathes . Therfore let vs flye from the worlde , as from the deuill , according to the counsell of the Wiseman , Keep thee far from the man that hath power to slay . Ecclus , 9 ,

These reasons thus beeing sette before our eyes , let vs bee wise : for we see manifestly by these things which haue beene spoken , that the world cannot be better ouercome by any other way , then by flying from it . Wee haue an example of thys in the lifes of the Fathers , of Achrimus , who being Emperour , & standing in his pallace , prayed thus vnto GOD. Lord I desire thee , shewe vnto me the way of saluation . And behold , hee heard a voyce saying vnto him ; Achrimus , auoyde the concourse and solemnities of the worlde , entangle not thy selfe in the snares of humaine vanities , & thou shalt be safe . At the hearing of which voyce , hee betooke himselfe foorth-with to a strict solitarie course of lyfe . And saying an other time the same prayer , he hearde a voyce saying : Fly , ouercome , bee silent & at rest . And surely these be the rootes , and the grounds not to sinne . For by flying , the concupiscence of the flesh is ouercome , by being silent , the pride of lyfe , and by beeing of a peaceable and quiet mind , couetousnesse , & greedines of gaine are subdued and ouerthrowne .

Saint Isidore admonishing vs that wee shoulde contemne the world , sayth : If thou desirest to lyue quietly , couet nothing that is in this world : cast from thee what-soeuer may hinder thy holy purpose . Be dead to the world , and therefore being deade , doe not thyrst after glory , and thou shalt lyue in tranquilitie and rest , being content with thine owne . Despise that in thy life , which thou canst not keepe in thy death . S. Augustine speaketh thus of this deceitfull world : August . in his medita . This life is a miserable life , a fraile life , an vncertaine life , a painefull life , an impure lyfe , a lyfe Lady of enormities , & Queen of pride , ful of miseries & errors : which is not to be called a life , but a death in which wee die dailie , through sundry defections of mutability , and by manifolde kinds of death . A brickle lyfe , an inconstant life , which the faster it goeth on , the nerer it approcheth to death , a deceitfull and vnsteady life , full of the snares of death . Although it be replenished with these , and other greeuances , sorrowes , and inconueniences , yet ( ô greefe ) howe many dooth it ensnare with vanities , and howe many are deceiued with false and deceitfull promises ? And albeit of it selfe it is so false and bitter , that it cannot conceale these inconueniences from her blinde louers , yet it maketh drunk an infinite multitude of fooles with the golden cup , which she beareth in her hand . As they are happy , so are they rare , that refuse her familiarity ; that despise her perfunctory ioyes : that contemne her society , least with this perishing deceiuer they bee also forced to perrish . This sayth he . Beholde , sayth Bernard , Bernard . the worlde cryeth , I shall fayle thee ; and the flesh crieth , I shal infect thee : which then , ô miserable sinner , wilt thou follow ? the failing world , or the infecting flesh ? Both of them are euill : therefore followe Christ , who will refresh thee . But if all these thinges , my Brother , which thou hast hetherto read of , do not moue thee , heare what the same famous Doctor of the Church , Bernard sayth , of the louers of the world : In his meditations . Woe be vnto those vnhappy and wretched ones , saith he , for whom is prepared intollerable sorrow , incomparable stinch , and horrible feare . Woe bee to them , for whom is prepared that place , where nothing shall be heard but weeping and wayling , lamentation and howling , mourning & gnashing of teeth : where nothing shall bee seene but the worme , vgly , deformed , and horrible tortures , and terrible & fearefull deuils : where they shal cal & seeke for death , but shal not find it : where there is no order , but where perpetual horror euerlastingly abideth . How great feare , how great sorow , how great mourning will there be , when sinners are seperated from the righteous , & deliuered to the power of deuills , with whom they shall be cast headlong into the eternall torments of hel , without hope euer to see the face of the Lorde , or heauenly glory : without any hope to bee euer freed from those torments ; where neyther the torturers shal be wearied , nor the tortures haue any ende : where death shall neuer die , nor lyfe bring any ioy ?

Tell mee ô sinner , Ierom vpon the 17 , of Mathew . sayth S. Ierome , if we had the wisedom of Salomon , the beauty of Absolon , the strength of Sampson , the long life of Enoch , the riches of Craesus , and the felicitie of Octauian : what would these things profit vs , when as our fleshe at the length is to be giuen to the wormes of the earth , and our soules to the deuils , to bee euerlastingly tormented with the rich Glutton in hell ?

The shortnesse of time , the breuity of life , and the vncertainty of death ought to moue thee to contemne the worlde , & those vaine delights that be in the world . Wherefore Saint Gregory sayth : Gregory . Reprobates doe many things wickedly , because they hope to liue long heere . Contrariwise , the righteous , whilst they consider the shortnes of theyr lyfe , they auoyde the sinnes of pride and vncleannesse . Of the breuity of this life S. Iames saith , Iames , 4. What is your life ? it is euen as a vapour that appeareth for a little tyme .

And Saint Augustine sayth , August . vpon the 56. psalme . If thou haddest lyued all that time , since Adam was expelled out of the garden of Paradice , euen to this day , certainly thou shouldest well perceiue , that thy life was not perpetuall , which hath so passed away : but the lyfe of one man what is it ? adde as many yeeres as it pleaseth thee , adde a very long and lasting old age , what then ? Is it not yet morning ? Bee it that the day of Iudgement is farre of ; assuredly thy last day cannot bee farre of , therefore nowe prepare thy selfe ; for as thou departest out of thys life , so shalt thou bee presented to the other lyfe . Thys sayth hee . And in another place : All the time that wee liue heere , is taken from life : so that the lyfe present is none other thing , but a short way , by which wee passe vnto death , Seneca in his 59. epistle . in which no man can long stay nor linger , or walke softly , and at leysure ; but euery day thou must finish by little and little some part of thy iourney .

All things passe away , sayth Soneca , and are in continuall diminution & augmentation . None of vs is the same in olde age , that wee were in youth .

Not any one of vs is the same in the morning , that wee were the day before . Our bodyes passe away after the manner of running riuers : whatsoeuer thou seest , runneth away with the time . Nothing remayneth steadie of all those thinges we see : behold they are changed , whilst I speake , and I also am changed . And in another place ; In his book of consolation to Mat. chap. 22. The Fates doe ply their worke , and doe take away from vs the sence and feeling of our death ; and that death may creepe vpon vs more easily , it lurketh vnder the very name of life . Childhood conuerts infancie into it , youth childhood , manly age youth , and olde age takes away manly age . The very increases , if thou doost well account & thinke of them , will be founde to be losses . If ( my deere Brother ) thou lettest these thinges into thine eares , and meditatest on them in thine hart , & well considerest them , thou wilt say , that thou rather runnest vnto death , then that thou canst hope for long lyfe .

The fift Meditation , for Friday : of the vanitie of the glory , and magnificence of this world .

THE Prophet Baruch , detecting and laying open the great and intollerable mockerie of vaine glory and riches , and the subtile deceits of this worlde , in the third chapter of his prophecie sayth ; Where are the Princes of the Heathen , and such as ruled the beastes vppon the Earth ? Baruch , 3 , They that had their pastime with the foules of heauen , and hoarded vp siluer and golde , wherein men trust , and made none end of their gathering ? For they that coyned siluer , and were so carefull of their worke , and whose inuention had none end , are come to naught , and gone downe to hell , and other men are come vp in their steades . Where are the inuincible victors , and heroicke conquerours of Coutries , who by theyr conquests purchased such tryumphs , and by their riches prepared such magnificent feastes and banquettes ? Where are the Emperours and Captaynes of huge Armies ? Where are the managers & tamers of horses and other creatures ? where are the Iudges , tyrants , & great theeues of the world ? they are now nothing but dust and ashes . Looke and looke againe , looke I say into theyr Sepulchers , whether this is a rich man , or that a poore man ? Whether this man is valiant , or that man faint-harted ? tosse & turn ouer their bones , distinguish if thou canst a rich man from a poore man , a valiant man from a coward , a beautifull man from him that is deformed . Wherfore my brother , let vs be wise at the last , being admonished by this Scripture : and let vs assuredly perswade our selues that all mans glory , whence soeuer it commeth , is to be auoided of vs . Why worldly felicity is to be eschewed . First : because of his owne nature it is vile : secondly , because it is deceitfull in his promises : thirdly , because it is vaine , brickle , frayle , fleeting and momentany : fourthly , because it is euill and malicious in rendering a reward . First I say , that mans glory is to be eschewed , because of his owne nature and condition is vile and base ; as it is manifest in the first booke of the Macchabees , where Mattathias dying sayth to his Sonnes ; Feare not yee the wordes of a sinfull man ; 1 , Macca . 2. for his glory is but dong and wormes . What in this world is more filthy than dong ? What more vile then wormes ? Therefore if all mans glorie consisteth in dong , it is not to be desired , but auoyded . Mans glorie , A simily . as the Phylosopher sayth , is as corruption and the rottennesse of wood . Which thing also experience teacheth vs : for as the little worme Teredo , that eateth wood , in the night shyneth , and maketh a crackling , but in the day time is knowne to bee a worme & putrefaction : so also vayne glory shineth and glittereth with great pompe in the night of this world to weak & dimme eyes , which cannot iudge but by outward appearances . But when that cleare and bright day of iudgement shall come , wherein God shall reueale the darkest and obscurest thinges of our soules , and shall manifest the secret counsailes of our harts : then those , that seemed happy and glorious , shall be knowne to be filthy , vile , and without any hope of saluation . Wherefore these mighty men are like vnto Owls , which flying in the darke doe seeme to cast some light from them , but when the day ariseth they show blacke , as they are . If these gloriosoes had eyes to looke into theyr most vile riches , and to behold the stinch and corruption of their owne flesh , which shall be turned into ashes , they that are nowe swelled and puffed vp , and doe despise others , through the noblenes of their birth , theyr power and dignity , should well perceaue howe abiect , base , blacke , and corrupt they are . Wherefore I cannot be induced , to thinke otherwise , but that if they would deeply consider and weigh these thinges , they would presently cast out of their harts al the earthly glory of this world : In an Epistle to Iulia. chap. 4. knowing , as Hierome saith , that it is impossible , that any one should be happy in both worlds , and appeare glorious both in heauen , and in earth .

Secondly , The glory of the world is vnconstant . the glory of thys world ( as we sayde ) is to be eschewed , because it is fraile , and without any constancy or foundation : therfore it is like vnto a smoke , or a vapour , which the higher that it is lifted , the lesse it is seene : and to a flower of a good sent and fairenes , which a little Sun-shyne dooth dry vp in a short time ; is withered with a little blast of wind , and dooth loose all the beauty and fragrancy . Such is the glory of the world , of which Esaias sayde : All flesh is grasse , and all the grace and glory thereof is as the flower of the field . Esay , 40. The grasse withereth , the flower fadeth , and the glorie thereof passeth away . Such are the louers of thys temporall momentany glory : worthily compared to grasse , which groweth on the topps of houses to day greene , and to morrow not seene . Wherefore the Wiseman sayth : Ecclesiasticus , 10. All power is of short continuance ; and hee that is a King to day , to morrow is dead . Tell me where is the power and glory of King Assuerus , who gouerned an hundred and twenty prouinces ? Where is the glorie of great Alexander , at whose presence the whole earth was husht , 1 , Maccha . 1 to whom all Kings and Tyrants payed tribute , as it is in the first Booke of the Macchabees ? Where is the glorie of that great Empyre , by which he conquered and subdued vnder him almost all the Kingdomes of the worlde ? Where are all the Princes and Potentates of the world , who raigned ouer both man and beast ? They are passed and gone away , as a straunger or a Soiournour that tarryeth but for one day . Trulie not one of them remaineth , all their dayes were spente in vanitie , and theyr yeares swiftly posted away .

Death feareth no man : it swepeth all away without any difference or partiality : it is a fierce cruell beast , that spareth not any body , it taketh away both the king and the begger , and maketh all equal & alike .

Thirdly , The glory of the world is deceitfull . the glory of thys world is to be auoided , because it is deceitfull , and dooth performe none of those thinges it promiseth , but deceaueth all men in this life . Which of the Princes , and Emperours hath it not deluded , promising vnto them long life , peaceable honours , a quiet empire , when as it cannot prolong mans lyfe one houre ? Who in earthly glory was lyke vnto Alexander , who was neuer subdued in any warre , who alwayes triumphed ouer his enemies , who ouerthrew huge hoasts with a litle army , who neuer besieged Citty , but he tooke it , neyther was there any prouince , which did not obey his Empire ? But now when he seemed an absolute conquerour , and purposed to passe the rest of his time in peace and tranquillity , hee was on a suddaine poysoned . Tell mee why doest thou follow and hunt after the glory of the world , which cannot succour thee in death ?

Fourthly ( as I said ) humaine glory and applause is to be auoyded and eschewed , The glory of the world is euill and malicious in retribution . because it is a very euill and naughty pay-mayster : for it promiseth glory , and payeth euerlasting perdition , and eternall confusion . Wherfore the Lord saith by the Prophet ; I will turne their glory into shame . Ose , 4. So theyr strength shall bee turned into weakenes , their wisedome into foolishnes , and their pleasures into punishments . For according to the quantity of the falt , shall be the quantity of the punishment , which they shall be tormented with . Heereupon Saint Hierome speaketh thus to the louers of this fleeting and deceitfull world ; Woe bee vnto you miserable wretches , who endeuour to goe to heauen by the way of riches and pleasures , and vnderstand not what our Sauiour sayth : That it is easier for a cammell to goe through the eye of a needle , Math. 19. then for a rich man to enter into the kingdome of heauen . Remember that this is a Diuine sentence , and the words of him who sayth ; Heauen and earth shall passe , but my words shall not passe . O miserable wretches , and more inconstant then any wind ; howle & mourne ; who are onely great and noble by the benefit of fortune ; but in deed are base , abiect and blind with the smoake of vanitie , with deceaueable honours , and false dignities of this worlde . Doe yee not see the shortnes of time , howe death perhaps this might shal cut off the thred of your liues , and that yee shall be tormented for euer in hell , where yee shall alwayes liue , dying without end , yea more dying , then all the men that die in the world ? where no rest shall be giuen , but torments shall alwayes liue to reuenge ? Where yee shall not onely be tortured with men , but also with deuils ? For so much the greater shall thy punishment be there , as thy glory was greater here , & as thou hast liued in greater delicacies and delights . See how our Sauiour , that vnchangable truth , al whose deeds & words are one instruction , among his twelue apostles , whom he choose , would haue but one Bartholomew a noble man , & one Matthew a rich man : hee chose all the other poore men , and fishers : that he might signifie that the noble and rich men of this world , can hardly be saued , and be made worthy of heauen . For if by one onely sinne man became guilty of hell fire : how shall a rich man be saued , desirous and greedy of populer applause , hunting after the fraile and mortall glory of this life , which is none other thing , then a filthy & impure vessell and receite for all sinne , full of pride and luxury , full of couetousnes in the rich , mighty and noble men of this world ? These are theeues , that robbe the poore of that they should liue by , who eate vp their labours , killing and treading them vnder theyr feete : when notwithstanding God hath blessed them with great aboundance of wealth , that they therby might nourish the poore , and religiously rule ouer them ; who being drowned in riches , and delicats , and swollen with costly meates , seeing the poore before their Pallace gates naked , and perrishing through hunger and cold , doe not stretch out their hands vnto them , neyther are mooued with any pittie : but gyuing themselues wholie to playes , sportings , gamings , feastings , and banquets , vtterly forget the poore , the charge of whom is so often committed and commended vnto them in the Scriptures ▪ neither doe they remember God at any time , except perhaps lightly and by the way cursorily & perfunctorily . Let them certainly perswade themselues , and remember these things , when they shall feele & try them , that a most strict and exact aceount shal be required of them , why they haue not destributed to the poore those things , which were superfluous vnto them : and if they cannot giue an account , nor purge themselues , their soules shall suffer intollerable torments in the deepest pit of hel . O how easily doe they offend , and howe suddainly are they enwrapped in punishment , who doe not consider , howe they must dye , or howe God shall iudge them ? O how vncircumspect and vnhappy are they , that do not remember these thinges , and doe not resist the temptations of the deuil : I dare boldly affirme , that if they did acknowledge God to be their Iudge , & think that they shold die , that they wold not sinne , at the least with so great security , all feare set apart . But now they come to Church , not to heare the diuine word , & to pray , but to see vanity , beuty , & the pride of women . This is their thought , this their intent , & this their sermon . There they talk & confer , how they may heape riches together : there they dispute of the sundry fashions of apparel : there they inuite one another to feasts & banquets , & to the dishonest delights of gluttony : of whom S Bernard sayth ; O wretches what do yee , who before the time do slay your own soules , & corrupt and putrifie your bodies ? Tell me , whence comes infirmity , whence groweth the sodaine death of yong men , but of great aboundance of meats , & immoderate venery ? Wretched are ye because ye think that ye can delude God , but in truth yee deceaue your selues ▪ because yee neglect your soules that yee may pamper your bodies ; & so yee destroy them both , before the time appoynted . Your pleasure and reioycing shall continue but that short time , yee liue , but after death your bewaylings and torments shall endure with deuils in hell for euer and euer : there shal be euerlasting shame and confusion : there shal neither be sumptuous banquets , nor delicate wines : there with the rich Glutton , who in thys world fared delicatly , yee shall craue a drop of cold water , and it shall not be giuen vnto you : for there no man gathereth , or reapeth any thing , but that hee hath sown in this world . What then ô miserable man doest thou ? Why doest thou not repent ? Why doest thou not amend thy life ? O hart harder then a rocke , why doest thou linger ? Why doest thou deferre repentance for thy sinns ? Why doest thou prorogue thy conuersion ? Behold how death commeth , running swiftly to carrie thee away : the deuill standeth ready , to catch thy soule , and the wormes greedily expect thy flesh , which thou hast fatted with so fine cates , that they may haue more aboundant and more toothsom foode . Doth not that horrible and fearefull day of iudgment come into thy mind , in which thou shalt not onely render a most stricte account of thy pride , gluttony , luxury , vayne glory , vanity , and of thy time vnprofitably spent ; but also of euery idle word ? Beware that thou fall not into that dreadful condemnation , which the Son of God not now a Lambe , but a Lyon shal pronounce against the cursed , Math. 25. saying : Depart from me ye cursed into euerlasting fire , which is prepared for the deuill and his angels . Beholde , sayth Bernard , ô thou worldly sinner , how farre thou wanderest out of the way , if in this world thou seekest for honours , pleasures , and glory : for thou shalt neuer finde that heere , which may satisfie thee . If thou desirest true ioy and true glory , endeuour and labour to goe to heauen by the right way ; wher the ioyes are truer and better , then euer eye hath seene , or eare hath heard , or hath at any time entred into the heart of man ; I pray thee for those eternall and euerlasting ioyes , neglect and basely account of these transitory and momentary pleasures .

But what shall wee say of them , who can neyther be induced by the feare or loue of GOD , nor by the terrour of death , nor by the horrour of hellish tormentes , to forsake theyr sinnes , yea , whom it repenteth that that they haue not power and abilitie to liue as wickedly as they would , that they might satisfie theyr lustes in all thinges ? O miserable wretches , yee laugh in this world , but yee shall weepe in the other . Woe bee vnto you , who desire momentanie and fading pleasures , because yee shall suffer greate and euerlasting torments . A lyttle tyme yet remayneth : fill vppe the measure of your iniquityes and miseries , that the indignation of GOD may bee more plentifullie powred downe vppon you . Reioyce a lyttle , giue ouer your selues to tryflings , to toies , fables , sportings , lyes , contentions , and enmities , and let no time passe you in vaine . What doe yee ? Scrape together for your children riches , honours , and dominions : purchase nobility & renowne for them , that they may doe that , which yee left to doe , and finish , what yee began : that yee together with them may be tortured with greater torments .

But some man may say : An obiection . God is bountifull , gracious & mercifull , hee receaueth euery sinner that turnes to him with all his hart , and he pardoneth all their faults . The aunswer . True it is my brother , he is more mercifull , then thou supposest , when he so patiently suffereth sinners , and so mercifully granteth them space to repent in , that they may amend themselues : and if they returne vnto him , he graciously receaueth them .

But I would haue thee to know , that as he is mercifull in suffering , expecting , and pardoning : so he is iust in correcting and punishing . If thou shalt say : Albeit a man sinne all his life time ▪ neither doe any good at all , if hee repent at the very point & instance of death God will forgiue him all hys sinnes . O my brother , howe vaine is this comfort ? How dangerous it is to defer repentance to the houre of death . Howe false & deceitfull is this cogitation ? for of an hundred thousand sinners , that defer their repentance to the houre of death , scarsely one is saued , and obtaineth remission of his sinnes . A man borne in sinne , neuer lyuing according to the lawe of the Lord , without the knowledge of him , neuer willing to heare the worde of God , not knowing what sinne is or what repentance is , drowned in the businesses and cares of thys world : afflicted with the loue of his children , whom hee leaueth : with the griefe of his riches , which he forsaketh : tormented without hope euer to enioy them again , what repentance can he make : who if any hope of longer life or recouery did appeare vnto him , would not be any whit carefull for repentance ? Of which I inferre , that hee that in his youth , and whilst hee is whole and sound , neither feareth , nor blusheth to offend God , is vnwoorthy to haue his sinns forgiuen him in the agony of death . Late repentance sildom true . For tell me what repentance is that , which a man maketh , when he plainly seeth , that he can liue no longer ? yea , who would liue more dissolutly , then he did before , if hee should recouer his former health ? Truly I my selfe haue seene very few rich men , who haue repented at the houre of death , and recouering agayne bodilie health , haue not afterwardes beene woorse in theyr soules , then they were before . This I am assured and altogether perswaded of , and I haue learned it by long experience and obseruation , that they that alwayes sinne without anie feare , and neuer in health will sette sinne at defiance , nor renounce theyr pleasures , that they sildome and very hardlie haue an happy ende , as sayth Saint Hierome . Wherefore my Brother , if thou hast any discretion , or if there bee anie light of reason within thee , despise and forsake the riches , honours , and glorie of this world , for his sake who created thee , and who is ascended aboue all things . What shall it profit thee , if thou gainest the whole world , and loosest thy soule ? I knowe assuredly that the honours and glory of this world are impediments of grace , and that which is worse , hinderers of eternall saluation . For it is no where reade , that euer any man passed vnto eternall glory by the pleasures and delights of this world . O howe vaine and false is the glory , which men hunt after , and desire one of another , and not of God ? He that desireth to be preferred before all men , it is to bee feared , least the higher hee ascends , the greater will bee his fall . That Angell , was a Cittizen and an inhabitant of heauen , who said ; I will ascend into heauen , Esay , 14. & exalt my throne aboue beside the starres of God : I will sitte also vppon the mount of the Congregation in the sides of the North. I will ascend aboue the height of the cloudes , and I will bee like the most high : But hee was made a deuill , and fell into the deepest pitte of hell . Therefore it is very well sayde of Saint Augustine ; O howe happie is hee , whose heart onelie burneth with a desire of heauenlie glorie ? Who is not puffed vp in prosperitie , nor cast downe in aduersitie ? Who as hee hath nothing in the worlde , that hee loueth , so hee hath nothing that hee feareth ? What other thing is the glory of this worlde , but a tickling of the eares ? O how cursed is he , sayth Anselmus , and ingratefull , that seeketh for the glorie of thys worlde ? No honour is gotte without trouble , no dignitie without disturbance , no highnes without vanity . Wherfore , my brother , if thou wouldest weightily consider of the great danger , that followeth worldly glorie , without doubt thou wouldest shunne and flie from all the vanity of this worlde : and thou wouldest onely desire to enioy that celestiall beatitude , which all the Saintes haue obtayned by so great labours and afflictions , and now doe enioy with greater reioycing .

The sixt Meditation for Saterday : howe death is to be feared : and that a Christian ought so to liue , that death may neuer finde him vnprepared .

BE mindfull , Ecclesi. 14. saith the wiseman , for death dooth not tarry : the remembrance of it is the mother of many good things : for the same Wiseman saith : Ecclesiast. 7. Remember the end , and thou shalt neuer doe amisse . And Saint Bernard saith : Continuall remembrance of death is a great blessing . Bernard . Let a man alwayes carry this about with him , and hee shall neuer offend . And Saint Augustine sayth : Augustine . There is not any thing , that more forciblie holdeth a man from sinne , then the continuall remembrance of death . This maketh a man humble & lowly : this bringeth a contempt of earthly things , & induceth a man to take vpon him the burden of repentance . S. Hierome also doth subscribe vnto these , Hierome . saying ; Hee that perswadeth himselfe that he shall dye , easily contemneth all things : he despiseth the pride of lyfe , who remembreth that ere long hee shall be cast into the earth : for hee that knoweth that shortly , he must be put vnder all mens feet , & be troden vpon by euerie one , he will not desire to be extolled , or to be lifted aboue others : he that remembreth that he must leaue all things by and by , contemneth the lust of his eies ; but especially he despiseth the concupiscence of the flesh , who considereth that after a short time his body shal be deuoured of the wormes of the earth . I wold to God , saith S. Ierome , that the kings & Princes of the earth , and the possessors of the riches of this worlde , wold consider , how after a short space of time they shall be carried out of theyr magnificent Pallaces , and be enclosed & included in a very narrow corner of a roome : how they shall be caried out of their glistering & famous buildings into a darke & obscure Sepulcher : out of their golden & gilded houses , painted with most beautiful & most plesant flowers & picturs into a Sepulcher replenished with crawling worms , & intollerable stink : out of their Pallaces full of all the fine furniture & riches of this world into an empty and hollow Sepulcher : out of Pallaces , in which a company of children and a troup of seruants daily attended , into a solitary , desert forsaken Sepulcher , seperated from all society and resort of men . Tell mee , where remayneth all that forepassed glory and pompe ? Where is the multitude of seruants and attendants , that were wont to follow them ? Where are their costly & delicate banquets ? They ioyed heere a little time , and liued in their Pallaces , in the midst of the delights of this world ; and nowe worms in a Sepulcher do frollick and feede on them .

Of this remembrance of death , Petrus Damianus to a Countesse . Petrus Damianus wryteth vnto a certaine Countesse , saying ; O that wee would remember , deare Lady , how the miserable soule is excruciated at the point of death with horrible feare , cruell remorse , and sharpe piercings , it being now to depart out of the prison of the flesh . It shall remember vices and sins committed , which are so strictly forbidden : It shall beholde the precepts of God , which it hath not obserued partly throgh negligence , and partly through contempt ; it shall lament the time spent without fruit , which was granted it to repent in : it shall mourne and bewaile , because it hath so lately vnderstood the ineuitable and immutable vengeance of condemnation . It shall bee compelled to forsake and leaue the flesh , it shall desire to reuoke and recall the time past , but it cannot , neither shall it bee heard . Looking backwardes , it shall see all her life time , as the tract and step of one pace . And looking forwards , seeing so euerlasting an age of eternity , it shall howle and cry out , that in so short a time it did not purchase that great glory , which the Saintes shall enioy for euer and euer : it shall lament that for so small and momentany a pleasure , it hath lost the perpetuall felicity of euerlasting blessednes . It shall blush & be ashamed , that for the flesh , which shal be cast vnto wormes to eate , it neglected and despised it selfe , which should haue liued in the society and felowship of Angels . And lifting vp the beams of her vnderstanding , and considering of those immortall riches of heauen , and seeing that shee hath changed them for the miseries of this life , shee shall bee exceedingly afflicted , and vtterlie confounded . When she shall turne her eyes to view the vanities of this world , and the darknes of the earth , shee shall admire and wonder at the brightnes of the light glistering aboue her , and shall manifestlie knowe that thys worlde is night and darknesse . The breaste shall beginne to pant and beate , The forerunners of death . the forehead shall waxe stiffe , whence cold sweate shall issue : the eyes shall growe dimme , the eares deaffe , the nose shall sinke downe , the nosethrils shall bee filled with filth and corruption , the countenance shal wax wanne and pale , the mouth shall bee distorted and pursed , the lippes shall grow blew , the hands cold , the pulse shall faint and languish , nowe beating neuer a whitte , nowe stryking softlie , and sometymes creeping lyke a worme or a pysmier : the feete shall wax cold , and the whole flesh shal turne to corruption .

Those antecedent tokens of death neerely approching , Who stand by him that is yeelding vp the ghost . and these neerer signes beeing at hand , the euil works , which she hath done , the wordes , which she hath spoken , and the cogitations , which she hath thoght vpon , shall also approach : and both the workes , wordes , and thoughts , shall be witnesses against a miserable sinner : they shall stand in his sight : & will he nill he , he shall be constrayned to see them . At the one side of him there shall bee deuils present , and at the other Angells : these shall comfort him dying , the other shall accuse him , and both of them shall earnestly expect , which of them shall carry him away with them . If there be in him signes of piety and contrition , he shall be glad at the sight of the Angels , and hee shall take courage to depart with thys sweete and happie companie . But if on the left side there shal bee present so obscure and so hatefull a multitude of sinns , so vncleane and stinking , that the Iudge cannot abide the smell of them , then the miserable soule shall forth-with faint for feare , it shall bee disturbed with violence of perturbations , & shall bee compelled to forsake the prison of the miserable flesh . Then the soule shall runne to the mouth , to the eyes , to the eares , to the nosethrils ; seeking which way it may get forth , & finding all thinges shut vp and closed , it shall breake through , which when it hath so done , and shall looke round about , casting her eyes on euery side , and seeing her selfe condemned , shee shall curse and banne her selfe , exclaiming , and crying out : O the cursed soule of one excomunicate of a theefe , of a Church robber , of an adulterer , of an vsurer . And when the wretched soule shal view the white and vnspotted garment , that was giuen her in baptisme , to be nowe blacker then pitch , she shal sigh and mourn with greate lamentation and howling , saying : Woe is mee , woe is mee miserable wretch ; who hath changed my garment ? it was whiter then snow , and nowe it is blacker then pitch . Then the deuill will presentlie step forth , who wil mock thee , and say ; O my soule doe not meruaile , beholde it is I , that haue prepared for thee thys blacke garmeut : with which vesture the greater part of the worlde is inuested : to which thou hast alwayes beene obsequious , which thou hast credited , which thou with me hast imployed thy selfe in , alwayes following myne aduice and counsaile : therefore with mee thou shalt for euer dwell in mine infernal kingdom : where there is sorrowe without ioy , hunger without meate , thyrst without drinke , darknes without light , stinke without sweetnesse , greefe without comfort , mourning without consolation , teares without ceasing , hideous noyse without silence , howling without melody , burning fire without refreshing , a violent wind without calmnes , heat without ende , and all euill without any good . Therefore arise my loue , & goe with me ; behold all the infernal spirites doe come to meet thee . Then also shall bee present the Angel of GOD , to whom the soule was committed , saying ; Happie and blessed are they , who in this worlde haue not spotted nor blemished theyr garments . O vnhappy soule , ô friend of deuils , ô the cursed creature of the omnipotent God . I alwayes stood by thee , and thou sawest mee not . I alwayes admonished thee , and thou wouldest not heare me : I alwayes suggested good counsailes vnto thee , and thou wouldest not beleeue mee . Therefore now get thee gone to hell into the handling of deuills : that is , to the place of torments , which are prepared for thee according to thy deserts .

Who can expresse the multitude of hellish fiends , that with great fiercenes shal runne to catch the vnhappie soule , and carrie it to euerlasting torments , who despitely insulting ouer it , and mocking it shall say ; O how proude hast thou beene heeretofore ? How delicately and sumptuously hast thou banquetted ? How finelie & curiously hast thou been cloathed ? Howe valiant and prosperous hast thou alwayes been ? Tell vs , why doest thou not now eate , why doest thou not drinke , why art thou not gallantlie apparrelled ? Why doest thou not nowe play and reioyce with thy wife , children , and friends ? Then the miserable soule shall curse the bodie , The soule shall curse the body . saying : O temple of the deuill , whose works haue polluted mee : ô cursed earth , ô habitation of sathan , arise now and goe with mee , and thou shalt see the place of torments prepared for thee : in which I shall dwell without thee till the comming of the Iudge : and then also shalt thou come hither , and for euer shalt bee tormented with mee . Cursed bee thine eyes , which would not see the light of truth , and the way of righteousnesse : cursed bee thine eares , which refused to heare the wordes of eternall lyfe : Cursed bee thy nosethrills , which disdayned to smell the most sweete sauour of vertue . Cursed be thy lippes and tongue , and cursed bee thy mouth , that would neither taste the ioy of glory , nor prayse theyr Creatour . Cursed bee thy handes , which denyed almes to the poore : Cursed be thine heart , which brought foorth so many , and so vncleane cogitations and counsayles : Cursed bee thy feete , which would not frequente the Church of Christ Iesus : Cursed bee thy members , which neuer brought foorth the workes of repentance : And cursed bee all thy workes , which haue deserued so cruell , and so endlesse torments .

Consider therefore my brother , from what great daungers and feares thou mayst nowe delyuer thy selfe , if so nowe through the feare of death thou endeuourest so to lyue , that when it commeth , thou mayst say with Dauid : Into thy handes ô Lorde I commende my spirite . Psal. 7. Learne now to dye to the worlde , that thou mayest lyue with Iesus Christ . Learne nowe to contemne all thinges , that thou mayst freelie enter in with Iesus Christ , and enioy all the blessings of his glory . Chastice nowe thy body with repentance , that thou mayst then finde most firme assurance . O howe happy & prudent is that man , who laboureth nowe to be such an one , as hee will desire to be in that doubtfull and dreadful houre of death . Therfore now contend with all thy might to bee such an one : for thou knowest not when thou shalt die , neither what wil happen vnto thee after death . Doe not relie eyther vppon thy friendes , or thy children ; for they will forgette thee sooner , then thou thinkest : and vnlesse now thou disposest of all thinges , who can or will heereafter dispose of them for thee ? Be carefull and prouident : for it is better to foresee , and preuent that day with good preparation , then to looke for helpe and ayde of another . Therfore gather now immortall goods : giue almes in thys life , make those holy and blessed ones thy friends , that when thou departest hence they may receaue thee into their euerlasting habitations . Gregor. de diuersis , cuius initi●m , dignum valde est . For that glorious Doctour of the Church Saint Gregory saith ; that those things are with great diligence to be considered of , and those works with many teares to bee meditated vppon , which the Iudge of the world shall exact of vs , when that houre of death shall come . And Saint Bernard sayth ; O my soule , what feare shal there be , when all are sent away , whose presence was pleasant vnto thee , whose sight acceptable , and whose neighbourhood so familiar and thou altogether alone enterest into that vnknowne region , & shalt see those vgly & horible monsters flocking to meete thee ? Who wil succour thee in a day of so great necessitie ? Who shall defende thee from those roaring Lyons greedy of theyr pray ? who shal comfort thee ? who shal helpe thee ? who shal conduct thee ? But happie is that soule , which confidentlie and boldly shall speake to her enemies in the gate : why standest thou heere thou cruel and bloody beast ? Thou shalt find nothing deadly in me : which shal be entertayned of Angels , defended from the rage & violence of deuils , and shal bee carried into the bosome of Abraham . Of death and the way of sinners in an other place also thus speaketh S. Bernard : The death of sinners is exceeding euil . Bernard in Epist 106. And heare why it is exceeding euil : It is euil in the losse of the worlde : worse in the seperation of the flesh : but worst of al in the double torment of the worme , and of fire . But of al it is exceeding euil , because the soule shal bee seperated from the Diuine aspect , and with great confusion shal bee for euer depriued of the sight of God . Consider , my deare brother , and marke , that no man can eschew death , neyther know the houre , nor change the time appoynted of God . But the death of the righteous is good , for they rest from their labours ; better for the nouelty of the life ; but best of all for the assurance and security of eternity .

The seauenth Meditation for Sonday : of the ioyes of the blessed in heauen , and of the paynes of the damned in hell .

O Sinfull soule , if these earthly thinges seeme vile vnto thee , and of no price ; lift vp thine eyes , and beholde heauenlie things : consider with great diligence , what thinges they be , and how great , which GOD hath prepared for the Elect. For they be such , and so great , that , as Saint Paul sayth , neither eye hath seene , nor eare hath heard , neyther hath entred into the hart of man . Therefore wee must knowe , that the delightes of a blessed lyfe are so many and so great , that no Arithmetitian can number them , no Geomater can measure them , neyther can any Grammarian , Logitian , or Rhetoritian expresse them , eyther by wordes or reasons . Seeing neither eye hath seene theyr greatnes , nor eare hath heard of them , neyther at any time haue they entered into mans heart . There the Saints shall ioy , beeing circled and compassed with glorie , beholding the Diuine essence aboue them , seeing the beauty of the heauens , and of all creatures beneath them , viewing in themselues the dignity of their soules , and glory of their bodies ; and to bee briefe , hauing about them the societie and fellowshippe of all the Angells and blessed Spyrites . Hence it is that Anselmus sayth , In his book of Similitudes , from the 47 , chapter , to the 74. that there are fourteene partes of that felicity , which all the Elect shall perfectlie haue , when that generall session is ended : Seauen beatitudes appertaining to glorified bodies . seauen of the body , and as many of the soule : the first of which is beautie : for in that lyfe , the beautie of the righteous shall bee equall to the beautie of the Sunne , which shall bee seauen folde brighter , Beauty . then it nowe is . Where-vppon it is written : That the iust shall shyne , Math. 13. as the Sunne in the Kingdome of God . The second shall bee theyr agilitie , Agility . which shall bee like vnto that of Angells : for they shall bee mooued from heauen to the earth , and from the earth to heauen , sooner then we can mooue one of our fingers vp and downe . A simily . We may beholde an example of this velocitie in the beames of the Sunne , which at the Sunne rysing in the East are in a moment carryed to the West : that thereby we may consider , that it is not impossible , which wee speake of this our future swiftnesse and celerity , especially , seeing that greater velocitie is wont to bee in all thinges liuing , them in those things that are liuelesse . The third part of their beatitude is fortitude ; Fortitude . for whosoeuer shall be accounted woorthy to be numbred with the celestiall Cittizens , shal excell in strength , so that no man shal be able to resist them . For theyr fortitude shall be as great as that of Angells , with whom they liue in ioy : for as theyr glory shall be a like , so theyr other gyfts shall bee a like . The fourth shall bee free and secure liberty : Liberty . for as nothing can hinder Angels , so nothing shall hinder the Saints , neyther shal any element whatsoeuer bee able to resist them .

The fift part of theyr beatitude is health , Health . which shall bee without infirmitie . Of thys health of the righteous , what can bee sayd better , then that which the sweete Singer of Israel speaketh ; Psalm , 36 , saying : The health of the righteous is of the Lord . And to whom this sound and true health is giuen of the Lorde , what infirmitie can any way touch them , or come neere them ?

The sixt gift of beatitude , is an ineffable delight , Delight . which shal make drunke the righteous , & shal fill them full , and wholy replenish them with an vnspeakeable aboundance of inestimable ioy . What said I , shal fil them ful , and wholy repleanish them ? yea , theyr eyes , nostrils , ears , mouth , hands , throat , lunges , marrow , and theyr very entrailes , and all and euey part and member of them shal be filled with such wonderfull sence , and feeling of such exceeding & incomparable pleasure & delight , that the whole man shal quaffe of the riuer of Gods pleasure , and shall bee made drunke with the plentie of his house ; so that hee shall stande amazed , and bee altogether astonished ; and those things that he shall enioy , shal be so great , that he cannot desire greater .

The seauenth parte , Perpetuitie : shall bee length and perpetuitie of lyfe ; for whosoeuer he be that lyueth well now , then hee shal lyue as long as God . Wherevpon it is written by the Wiseman ; Wise , 5 , The righteous shall liue for euer , and theyr rewarde is with the Lord . Moreouer , the soule shal also haue seauen beatitudes which are no lesse glorious , then those of the bodie . The seauen beatitudes which the soules of the righteous enioy in heauen . The first is Wisedome , which in that glory shall be giuen vnto it : for there the soule of a simple Artificer , or a plaine Country-man , shall haue more wisedome , Wisedom . then all the Phylosophers or Wise men of thys world euer enioyed here . The righteous shall haue such aboundance of wisedom in the lyfe to come , that they shall be ignorant of nothing , which they ought or woulde knowe . They shall bee filled with all perfect wisedome , and shall beholde GOD face to face . Which when hee shall see , he shall beholde the nature of euery creature , which consisteth better in GOD , then in it selfe .

Then likewise the righteous shal know and vnderstand all thinges , which God made to bee knowne , as well those thinges that are past , as those things that are to come .

There all shall be knowne of euery one , and euery one of all , neyther shall any man bee ignorant of what Countrey , of what Nation , or of what kindred any man is , or what hee hath doone in his lyfe .

The second beatitude of the soule , Friendship , shall bee the amitie and friendship of one to another , as members of one body , whose head is Christ Iesus the Lorde . For God , and all other good men in that blessed society , shal so vnfainedly loue euery righteous man , that they can neuer hate him . As long and as well , as a man dooth loue himselfe , so long , and so well shall hee loue another that resteth in the same fellowship with him .

But passe ouer these things , and contemplate him , by whom these blessings come vnto thee , and thou shalt perceiue , that hee dooth and will loue thee more , then thou canst loue thy selfe , or any other themselues : and thou wilt loue him aboue thy selfe , and aboue all others .

The third shal be concord : Concord . for the body and the soule of euery Saint , which disagreed in thys lyfe , shall then very well agree , and bee at peace and vnitie ; yea , all the righteous shal haue such agreement and concord , as our eyes haue in thys present life . For as one eye cannot bee turned about , A similie . with out the other bee also turned , but they are alwayes turned together one way , euen so the bodie and the soule , and the whole congregation of the righteous , shall will no contrarieties , but shall alwayes haue the same will . For wee shall be one body , one Church , and the spouse of Christ . The will also of almighty GOD shall not bee contrary to thine , but thou shalt wil as he willeth , & hee shal wil in al things , as thou willest ; for howe is it possible that the heade should disagree with his body ?

The fourth is Honor : Honour . heere wee are borne of the corruption of the flesh , filled with many miseries , destitute of comfort , subiect to many infirmities and passions , and ful of the vlcers of sinne , out of which GOD shall take vs , and shall heale vs , and restore vs to perfect health , and shal adorne vs with the ornament of absolute righteousnesse and immortalitie ; shall adopt vs for hys sonnes and children , shal make vs inhearitours of his kingdome , and coheires with hys onely begotten Sonne , our Sauiour , and shall make vs to bee called Gods by his own name . For hee sayth : I haue sayde yee are Gods , Psalm ▪ 82 , and yee all are children of the most High .

The fifte beatitude of the soule , Power , is Power ; for the righteous shall be able to doe , what they will ; because they shall haue the almightie agreeable to theyr wills .

The sixt beatitude , Securitie . is securitie : For the righteous in that blessed estate , shall certainlie haue and enioy , what soeuer they doe desire , neyther shall they haue any feare to loose that they haue , because neyther they shall bee willing to loose it , neither shal God take it from them being vnwilling .

The seauenth and last beatitude of a glorified soule , Perfect ioy . is perfect ioy , such as no man can comprehend ; for there shal be thousands of thousands , tenne thousand thousands , and more then tenne thousand hundred thousands of thousands of the righteous , whom none can number , and all shall enioy and ioy in the same blessednesse : neyther shall there be anie , which shall not as much ioy for an others felicitie , as for his owne .

And aboue all this , they shal reioyce with an admirable ioy ; seeing almighty GOD , whom they entirely loue , more then themselues , and whom God loueth , more then they can loue themselues . Therefore theyr ioy shall bee vnmeasurable ioy shal be vnto them both within and without , ioy aboue , and ioy beneath , ioy all about them , on euery side , and euery where full of ioy .

But as the righteous shall reioyce by reason of so great ioy and blessednesse : so on the contrarie part , sinners shall be tormented with vnspeakable tortures . For as beautie , agilitie , fortitude , libertie , health , pleasure , and eternitie , is matter of reioycing vnto the righteous : so on the contrary part , the vglines of sinne , the burthen of it , imbecility , seruitude , infirmitie , anxietie , and euerlasting death , shall with continuall and most greeuous torments afflict sinners . For that securitie of eternitie , & the life which the righteous shall reioyce in , where they alwaies inioy the good blessings of God , shal doubtlesse be a very great and a perpetuall punishment vnto the wicked , in which they shal alwayes finde , that which they shal more and more hate . What shal wee say of wisedome ? which as it shall bee a ioy & an honor vnto the righteous : so that , which the wicked haue knowne , or shall knowe , shal be vnto them griefe and confusion : the friendship which is ioyned with myrth and reioycing in the righteous , shal bee great discord and affliction vnto sinners : for they shal haue great discord , especially with those creatures , which they heeretofore loued in thys world , and the creatures shall haue the lyke with them . And in the place of the power , that the righteous shal haue , the wicked shal haue such impotencie , that they shal be able to doe nothing as they would ; so that by the honor of the Saints they shal haue eternal confusion .

Furthermore , as the friendes of GOD shall be secure , that they shal not loose theyr blessings , so the enemies of God shal loose all hope to bee deliuered from those torments in which they lyue ; who beeing created to enioy heauenly glorie , are now for euer to lyue in the societie of deuils . To bee briefe , in stead of the eternall and ineffable ioy of the righteous , the wicked shal bee filled with exceeding sorrowe , because they shal continually and without end , suffer ineuitably all those miseries , which they shal feele themselues compassed with . Thys sayth Anselmus , but much more copiouslie .

In this blessednes , as S. Augustine sayth , Augustine . God shal fil and satisfie al the sences of the elect with inestimable ioy and pleasure , for hee himselfe shall bee the obiect of them all : he shal bee a glasse vnto their eyes ; honny vnto theyr mouthes ; musick vnto theyr eares ; sweet Balsamum vnto theyr noses ; a most delicate flower vnto their hands : for to this purpose God became man , that euery man might receiue by him internal blessednes for his soule , in the contemplation of his diuinitie , and external for his body , in beholding his humanitie .

Briefely , August . in his Manuel , chap , 15 , according to the saying both of Saint Augustine and Gregorie , there shal be so great beautie of righteousnesse , and glory of euerlasting light , that if wee should suffer torments euery day , if wee shoulde abide for a long tyme the paynes and tortures of hel , that wee might bee admitted to see Christ in his glorie , if it were but one day , and haue felowship with his Saints , certainely it were worth the suffering , that wee might bee made partakers of so great blessednesse and glory . Therefore it is sayde not without reason of the Psalmographer , nor with a small desire ; A day , ô Lord in thy Courts , Psalm , 84 , is better then a thousand other where . And of Saint Bernard : Who can comprehend in thys lyfe , howe great the glory of the Saints of GOD shal be in the life euerlasting , who shal see God , and shal alwaies be with him ? who is al in al ? who is the cheefest good ? in whom is exceeding blessednesse and vnmeasurable ioy ? There is truth , libertie , loue , & perfect charitie : there shal bee eternal societie , constant amitie , and perpetual securitie .

Rightly therefore sayth that reuerend Doctor Saint Augustine ; O ioy aboue all ioy , for a man to see the face of God , who hath created , redeemed , and glorified him : certainely thys is the ioy of the Angels , & of the Saints . For as Saint Gregory saith ; GOD is of so admirable beautie , that the Angels , who sitte vpon the Sun , doe stil desire to see him .

There as Saint Augustine sayth , In the sixt chap. of his Manuell . is neyther wicked men nor any kinde of wickednesse : there is no aduersary , nor any to resist ; there is no manner of enticement vnto sinne , there is no want , no reproching , no rayling , no nicknaming , no accusation , no dissembling , no feare , no disquietnes , no payne , no doubting , no violence , no discord ; but there dwelleth aboundance of peace , fulnes of charitie , eternall praise and thanks giuen vnto God , secure rest without end , and alwayes ioy in the holy Ghost .

Hast thou heard , ô my soule , howe surpassing bee the ioyes , how infinite the mirth , & how incomparable and incomprehensible is the light of that heauenlie Cittie ? O happy ioy , ô true reioycing of the Saints , who doe continuallie beholde the face , and alwayes possesse the company of God himselfe . Therfore , ô my soule , let vs willingly relinquish the desire of these earthly thinges , let vs banish out of our hearts , the ioy of euill thoughts , and beeing inflamed with the loue of that celestial and euerlasting ioy , let vs returne and trauaile towards the heauenly Cittie , in which wee are written and appoynted Cittizens , as of the houshold of GOD , heyres of his kingdome of glorie , and fellow heires with his beloued Sonne Christ Iesus .

If thou demaundest howe this may be , August . in the 16. chap. of his Manuell . or by what means and helpe ? Heare what I shal say vnto thee : The matter is put in the power of the willer and dooer . The kingdome of heauen suffereth violence ; the kingdome of heauen , ô man , demaundeth none other price , but thy selfe : for it is worth so much as thou art : giue thy selfe , and thou shalt haue it . Why art thou troubled about the price ? Remember that Christ hath giuen himselfe , that hee might purchase of GOD his Father a kingdome for thee , so in like manner giue thou thy selfe , that thou mayst enioy this kingdome , and let not sinne raigne in thy mortall body , but the spirite for the obtaining of life .

O sinful soule , ô soule ful of miserie ; if these thinges doe not yet mooue thee , which I haue spoken of the excellencie and immensitie of that heauenly ioy , which the elect of God doe for euer enioy , that thou maist purchase it for thy selfe , both by repentance , and by diuine grace : Consider , I pray thee , with great dread & feare , the most miserable estate , the intollerable paynes , and the vnspeakeable torments of hel , that obscure and diabolical cittie , that by the horror and terror of this consideration , thou mayst bee conuerted wyth all thine hart vnto the Lord .

Therefore wee must first know , The paines of hell shall be diuers . that according to the diuersity of sinnes , shal be the varietie of punishments . For as Saint Gregory sayth : Wee must knowe that there is but one fire in Hel , In his 4. booke of dialog. cap. 43 , and in the 9 , book of his morrals , cha. 27 but al sinners are not tormented in it after the same manner : for euery one shal feele so much punishment there , as he hath sinned heere .

And as in this worlde wee are al vnder one Sunne , A Simily . yet we do not feele the heate al alike , because one is more hote , and another lesse hote : so there in that fire , there is not one manner of burning , because heere what the diuersitie of bodies dooth ( for after one manner the fire doth burne chaff , after another woode , and after another yron ) that there dooth the diuersity of sinnes : they haue the same fire , and yet it dooth not burne al the damned that be therein alike .

That fire shal be kindled with the wrath of the Iudge , & shal burne euerlastingly , neither shal it neede to bee kindled the second time : as Iob witnesseth who sayth : The fire that is not blowne , chap , 20 , or as Pagnine translateth it , the vnquenchable fire shal deuour him .

Of the crueltie and torment of thys fire , Sebastian sayth : That there is as great a difference betweene materiall fire , and the fire of hell , as there is between painted fire on a wal , and naturall fire .

Thys fire shall some-what shine , The fire of hell shall shine , to the greater torment of the damned . but it shal be no comfort vnto the damned , but rather a greater punishment . Wherevppon Saint Isidore sayth : In hell there shal be a certaine obscure shyning , by which the miserable damned shal be seen , not that they may reioyce in it , but that they may be more tormented , whilst one seeth another . See Gregory in the 9 , booke of his morals . chap , 49. For then the wicked shal see those tormented with them , whom they haue inordinatelie loued in this worlde , that they may nowe suffer punishment according to the qualitie of the fault , and that that carnall loue which was preferred before the diuine loue , may bee punishment with like vengeance in theyr sight . Whether the damned doe see the Saints . Thus also is a doubt resolued , by which it was wont to bee demaunded , whether the damned do see the glory of the Saints . To which question Saint Gregory aunswereth after this maner ; In his 40. hom. vpon the Euang. That sinners may be the more punished and tormented , they shall both see their glory whom they haue despised , and shal be tormented with theyr paine whom they haue vnprofitably loued . For it is to be supposed , that till the last iudgement , the wicked doe see the righteous in glory and rest , that they seeing them in ioy , may not onely bee tormented with theyr owne pument , but with their blessednes . But the iust shal alwayes behold in torments the vniust , that hereby their ioyes may alwayes increase , because they see the euill from which by mercie they are deliuered : and by so much they shall render greater thanks vnto theyr Redeemer , by howe much they see themselues deliuered from greater torments .

Neyther shall thys sight of the reprobates miserable and intollerable punishment , anie whit dimme the clearenesse of the blessednes of the righteous : because where there shal bee no compassion of misery , there ( without doubt ) shal be no diminution of the blesseds beatitude .

What if it be no meruaile , if the sight of the damneds torments bee vnto the righteous a cause of greater ioy : seeing that in a picture , a blacke coloure is layde vnderneath , that a white or a redde colour , may be seene more manifestly , and beare the greater beautie ? For as I sayde before , the ioyes of the righteous shal so much the more increase , as they see the paynes of the damned increased , from which they haue escaped . A saued Father shall not pitty his damned Sonne , neyther shal the wife be sorrie for her reprobate husbande . The damned shall see till the last iudgement the glory of the righteous , not that they shal knowe what it is , but onely that they shall vnderstand , that it is an inestimable ioy ; & such an vnderstanding shal be vnto them both griefe punishment , and enuie : but after iudgement for euer they shall bee depriued of this sight : which shall bee an exceeding greeuous torment vnto them , for they shall alwayes remember that glorie , which they before saw , and shall think themselues vnworthy to behold so great happinesse .

Heere also an other question ariseth , Whether the damned do see what is doone in this world . whether the damned doe see what is doone in thys world ? To which S. Gregorie aunswereth in his Morrals , saying ; They know not whether theyr children be noble , or ignoble . As neyther the liuing doe knowe , what torments the damned haue . They knowe not what they are , whom they haue left in this world , for the life of their soule is seperated from their body .

Thirdly , it is doubted , whether the damned doe wish , Whether the damned doe wish that all might bee damned with them . that all may come into hel to them ? to which doubt it is answered : As the Saints haue perfect loue and charity , so the damned doe burne agaynst all with spight and hatred . Wherefore as the Saints doe reioyce at anothers good , so the damned doe repine at it , neyther is there anie thing found at which they more greeue , then at the glory of the Saints : and therfore they wish that all might be damned , and they boile with so great enuie , that also they enuy the glory of their own parents , although lesse , then they enuie other mens glory : For thys cause that rich glutton would not haue hys brethren damned . for they knowe , that the nearer they are vnto them , who are damned , that theyr owne punishment is so much the more encreased . Which albeit they know , yet so great is their hatred & malice , that they had rather suffer great torments with many , then smal discruciatements with a few .

Fourthly , it is wont to be demanded , Whether the damned shal remember what they haue done in this life . whether the damned shal be mindful of those things , which they haue done in this life , to which S. Bernard answereth affirmatiuely , & saith ; that this remembrance shal more torment than , whilst they remember the euils , which they haue committed , for which they are nowe afflicted , and the good things , which they haue omitted , by which they might haue purchased the kingdom of heuen . Hence it is apparent that there are two kinds of punishment in hel : Two pun●shments in hell . one of losse , & the other of sence , as the Diuines speake . Christ remembreth the first , when he saith ; Euery tree that bringeth not forth good fruit , shall be hewen downe . And the latter , when he addeth ; And shall be cast into the fire . Of the punishment of sence Gregory speketh , saying ; In hell there shal be intollerable cold , vnquenchable fire , an immortal worm , insufferable stink , palpable darknes , tormenters with scourges , an horible sight of deuils , confusion of sinners , & endles desperation of any good . Therfore the damned shal be full of all misery , affliction , & griefe : for they shal haue tears in their eyes , gnashing in their teeth , stink in their nosthrils , houling in their mouthes , mourning in their throats , terrors in their ears , bonds and manacles vpon their hands & feet , & eternall fire burning all their parts & members . Wherfore not without cause S. Augustine calleth hel a denne , full of all kinde of punishments and miseries . For this cause the Prophet sayth ; Euery one shall bee astonished at his neighbour , their countenances shall be blacke with burning : And Baruch sayth , That theyr faces shall bee pitchy and blacke , through the smoake that is in the house . The greatnes of the punishments in hel may bee also gathered , by the continuall mourning and lamentation , which groweth throgh a desire of death , which shal not come at them , nor nere them , wherefore they shal bite their tongues , and blaspheme theyr Creatour , as Saint Iohn testifieth , Apoc. 16. saying ; They gnewe their tongues for sorrow , & blasphemed the God of heauen for their paines , and for theyr sores . The rigour of theyr torments shal be so great , that despising lyfe , which all so greatly loue , they shal desire death , which all men hate , and that very earnestly , as the same Iohn witnesseth , when he sayth ; In those dayes shall men seeke death , Apoc. 9. and shall not finde it , and shall desire to die , & death shall flee from them . What then shal wee doe sayth Chrysostome . For there shall be none other thing , but mourning , trembling , and lamentation : there all repentance shal be too late , helpe shal be wanting , punishments shal encrease , neyther is any comfort or consolation euer to be looked for . O what terrors , what gripings , what wearines , and what torments shal afflict them , that are boyled in this purgatory ? No tongue can expresse , what punishment it is , sayth Chrysostome , to bee depriued of the Diuine sight . There be some of an absurde iudgement , 〈◊〉 reparat . lapsi ad Theod. who onelie are glad to thinke , that they shall escape hell . But I think it a greater torment then hell , not to haue attayned so great glorie . I doe not thinke that wee are so much to sorrowe for the paynes of hell , as wee are to lament our losse , in that wee are fallen from heauen ; which is a torment in my iudgement aboue all torments . Hell , and the plagues of hell are intollerable : yet if one should say , that innumerable hells were to bee suffered , hee should say nothing , in respect of the losse of that heauenlie glory , to be hated of Christ , & to heare ; Hom. 47. ad pop. Antioch . I know you not . For it is better to bee pierced thorough with infinite thunderbolts , then to haue that milde face turned agaynst vs , and that peaceable eye disdayning to beholde vs . O let vs neuer suffer this , ô thou onely begotten sonne of God , and of the blessed Virgine ; ô let vs neuer haue experience of this irrecuperable losse , and intollerable punishment . But woe is vnto vs , in that wee doe not foresee this imminent danger : yea as secure , impure , negligent , and without anie regarde wee hasten with greate celeritie , to finde out this insufferable and importable euill .

But some man will say : Whether it be iustice , to punish a finite sinne with an infinite torment . a finite sinne ought not to bee punished with an infinite torment . Almightie GOD is iust , and that which is finitely committed , ought not to bee infinitelie plagued . Lib. 4 Moral . cap. 12. To which Saint Gregory aunswereth ; that hee should say well , if the iuste and stricte Iudge should recompence & punish onely the deedes , and not the hearts of men . For the wicked did therefore offende finitely , because theyr lyfe was finite . But they would haue lyued without ende , that they might haue continued in sinne without end . For they more desire to sinne , then to liue : and therfore they alwayes desire to liue heere , that whilst they liue they may neuer cease to sin . Therefore it belongeth to the iustice of the strict Iudge , that they neuer want punishment , who were minded in this life neuer to haue wanted sinne : and that no ende of vengeance should bee alotted vnto them , who would make no ende of sinning , while they were able to offend . This sayth hee . Another reason is this : The greater the person is , who is offended , the greater is the iniurie and offence , and deserueth the greater punishment , as both Aristotle and Chrysostome auerre . Arist. 7 , Ethicorum . For so great is the iniury , as the person is great , against whom the iniury is committed . If the person bee noble , a small iniurie becomes great ; and if the person be base and vulgar , a great offence , is accounted bur smally of . Therfore because God is infinite in power and in goodnes , the iniury which is offered vnto him , is also infinite : and therefore it is requisite and meete , that it bee punished with an infinite and eternall torment . Wherefore , my deare brother , thou seeing & vnderstanding these things , & considering of them daily & diligently in thy mind , be , I pray thee carefull for the saluation of thy soule . Let thine eyes alwayes behold the cruelty , sharpnes , and greatnes of the tormentes in hell : alwayes meditate vppon those thinges , which are profitable and wholesome for thy soule . For it is much better for thee , heere without intermission to lament thy sinnes , and in thys world with fruit to craue pardon and forgiuenes of God , then heereafter for euer to bewaile them in the vnquenchable flames of hell , without any profitte or remedy . In thys short course and pylgrimage of thy life , thou maist by teares and repentance obtayne remission of thy sinnes , and blot out the hand-wryting ▪ that God hath agaynst thee . Therfore mourne and lament a little in this world , least heereafter thou mourne and lament without end : humble thy selfe a little here , least hereafter thou beest cast downe into vtter darknes , and into the euerlasting flames of hell . Blessed is hee that watcheth and laboureth in this world , that he may be found worthy in the day of iudgment , of the society & fellowship of the iust . But wretched and miserable is hee , that through his owne fault and negligence depriueth himselfe of this glory . For then shall God in the cloudes take the righteous , and shall carry them with him into euerlasting ioy . But sinners shall bee haled of deuills in to euer-during and euer-burning fire . Who will gyue riuers of water to my head , and fountaynes of teares flowing night and day from mine eyes , that I may weepe for my sinnes , and bewayle my selfe , and that I may entreate my Sauiour , that hee would vouchsafe mee his grace , that I may not bee found vnworthy , when he shal come to iudgement ; least I heare that fearefull and dreadful sentence ; Depart from mee yee cursed into euerlasting fire : I know yee not : But that I may be worthy to heare that happy & most sweete voyce ; Come yee blessed of my Father ; inherite yee the kingdome prepared for you ? To the which my Lord Iesus Christ bring me , through the merrits of his most sacred passion . Amen .

Laus tri-vni Deo .

FINIS .

AN Exposition vpon the one and fifty Psalme . Haue mercy vpon me ô God .

Written in Spanish , by the reuerend and learned Diuine , F. Lewes of Granada .

Since translated into Latine , Italian , and French .

AND NOW ENGLISHED by Frauncis Meres Maister of Artes of both Vniuersities , and Student in Diuinity .

AT LONDON , Printed by Iames Robarts , Anno Dom. 1598.

TO THE RELIgious and deuout Lady , the Lady Iudith Kinaston , F. M. hartily wisheth the fruition of all blessings both of grace in this lyfe , and of glory in the other .

TWo motiues , right worshipfull and vertuous Lady , haue induced mee to dedicate this short , but sound and diuine exposition vpon the one and fifty Psalme vnto your most Christian Ladyship . The first is , your tender care , & louing regard extended to my Loue , my deare and espoused Second selfe . The other is , your mindfulnes of my preferment , which if your Ladiship shall effect , I shall continue my Thankfulnes for all curtesies , in more spacious & ample manner . In the meane season , let mee entreate your Worship , curteously to accept this small Present .

The Lord Iesus , in whose hand is the length of dayes , grant vnto your Ladiship a long , peaceable , and quiet life vpon earth , replenished with affluence of the best thinges , especially of that one thing , that our Sauiour in the 10 of Luke told Martha was needfull ; Luke , 10. that you may instruct my Mary to choose the good part , which shal not be taken away from her : that you with al the elect of God , may be pertaker of that euerlasting ioy , Esay , 64. 1 , Cor. 2. which neyther eye hath seen , nor eare hath heard , neither hath entred into mans heart . From your Ladiships house nere Dowgate in London this 24 , of Nouember . 1598.

Your Ladiships deuout Oratour , Francis Meres .

AN EXPOsition vppon the one and fiftie Psalme . Haue mercy vpon me ô God .

O Lord , Diuers names of God . thou that art the Creatour and Maker of all this words frame , and al things are thine , and the worke of thine hands ; yet neuerthelesse thou wouldest onely bee called the God of Abraham , Isaack , and Iacob , of whom thy chosen people Israell were to spring , although most ingratefull : In fauour of whom thou didst shewe thy power , and didst worke greate and meruailous thinges , as well in subduing and subuerting theyr enemies , which victories were full of all admiration , as in staying the course of the Sunne , and subiecting the raging Sea ; relentlesse stones , and mightie ryuers to theyr obedience , who warred vnder thy banners ; wherevpon thou also art called a valiant and strong GOD , the God of armyes , and the Lord of hostes . But when this people grewe rebellious and of a stiffe necke , then also thou didst shewe thy selfe terrible and fierce , and didst gouerne them with an yron rodde , with feare and trembling : and those that wold not be ruled by loue & gentlenes , & by faire means would not walke in theyr duties , thou didst punish by most swifte and horrible plagues , & didst raigne vengeance vppon them , that durst presume to offende thy Maiestie ; so that thou didst beginne to bee also called a GOD of vengeance : so that at the hearing of thy name not onely men , but also the Sea and the elements trembled .

And so long as thy fury was not pacified by thy onelie begotten Sonne , the gates of heauen were so shutte vp , that the iustest man aliue might not passe thorough them . Neyther durst sinners , considering theyr vnwoorthynesse , and theyr greeuous sinnes , and seeing no other gates open in all thys worlde , besides those of iustice and vengeance , venter to come neere thee : for by custome they had learned that comming vnto thee for remedy , they found damnation : approching for saluation , they tasted death ; because thou wast called a consuming fire .

Many ô Lord beeing daunted with this feare , did wander vp and downe sinking vnder the burthen of desperation , hauing no hope to find any mercie . Others beeing seperated from thee by ignorance , did goe astray as sheepe without a sheepeheard , bleating vp and downe in this world . Therefore sayd Dauid ; Say vnto my soule I am thy saluation ; as if he should say : My eares are ful of terrible names and feareful tytles , let the time come , in which by a new name thou thy selfe mayst promise saluation to my soule . And this shal be , when thou shalt be called Iesus , that is , a Sauior . This in tymes past sayde Dauid in the person of all men .

But after that thou didst remember thy mercie , and the promises made vnto the Fathers , that is , that the tyme should come , that thou thy selfe wouldest put on our humanity and misery , when I say , thou wentest out of the hal of thy power and iustice , & comming vnto vs didst enter into the Pallace of thy mercy and benignity , thou didst aboundantly fulfil to all , whatsoeuer thou hadst promised to anie . But that greate follower and Apostle of thy Sonne Iesus Christ our Lorde , 2 , Cor. 1. first began to call thee the Father of mercy , and the GOD of all consolation .

A Father , that hee might signifie , that lyke a Father thou wouldest helpe vs : A God , because thou canst help whom thou pleasest .

So that sinners seeing thee to haue gone out of the hall of thy seueritie , and to haue come into the Pallace of thy mercies and consolations , seeing thee cloathed on euery side with theyr vestiments , & made one of theyr housholde ; they would no more wander and vage vp and downe , but beeing vnited to thy most holie Church , they come to thy throane with sincere faith , and firme hope , desiring remission of their sinnes .

Thou hast done ô Lorde , as hunters vse to doe , who that they may not feare the wilde beast , doe cloathe themselues after the colour of the mountayne : so also thou tookest vppon thee an earthen vesture , like vs , that thou mightest take whom thou wouldest . For as thou didst show thine omnipotencie in times past , by power and reuengement : so thou now wouldest shew thy mercy by pardoning and forgyuing . For to remitte an offered iniurie , is no lesser glory , then to reuenge it , yea it is greater glory to forgiue it . Therefore there is not , neyther can there bee a sinne so great , which thou doest not forgiue to him that is penitent .

If a sinner had beene so vnhappy , that considering the greatnes of his sins , he had not seene thy power and goodnes , he had dispaired of pardon , & had sayde that , which in times past our first brother Cain said , and after him Iudas , that is , My sin is greater then can be pardoned , and had layd violent hands vpon himselfe .

Therefore let him nowe reioyce , and lyft vp his eyes to heauen , whence commeth ayd and helpe to all them , that are found in the tribulations and miseries of this world . Let him open the eyes of his soule by fayth , & let him behold round about him ensignes and banners displayed ; not banners of warre , of vengeance , or of iustice : but of pitty , of mercie , of pardon , of friendship , and of reconciliation to all them , that desire it in truth . Let him behold those honoured and graced in this Pallace , who were wont to be his aduersaries and enemies .

There he shall see that great and famous sinner Magdalen receaued into fauour . There hee shall see those humbled , and brought low , who supposed themselues wise and holie men ; and them exalted , who confessed themselues sinners , and of no merrit . There hee shall see that sinner S. Peter , who was a periured denier of his Maister , to bee made a piller of the Church . There hee shall see Saint Paule , that wolfe and persecuter of the flock , to be made a vessell of election .

Therfore let all sinners com , let them come I say to thys pallace of mercie ; and let them constantly and assuredly beleeue , that no man in the world dooth heereafter so sinne , or can sinne , that hee cannot or may not obtaine remission at Gods handes for all his misdeedes : neyther that any enmities , or quarrels can arise to that height and passe , which can vtterly shutte vp the gates of frindship and reconciliation .

Wherefore , I feeling my selfe burdened with the weight of my sinnes , & swallowed vp in the gulfe of misery , & desiring especially the sight of the eyes of my soule , which errors and foule enormous sinnes haue shut vp and blinded , and with greater desire and thyrst desiring & thirsting for thy grace , and fauour , then the Hart or the Hunter dooth the water brookes , I come to the throne of thy grace , entreating & beseeching thee ô Lord , with that humility , which the greatest sinner can come withal , knowing his vnworthines , and his enormities done and committed before his eyes , who once gaue him both being and life , and after hee had lost it by sin , and returned againe by repentance , eftsoones restored it : before his Maiestie , who with his onely Worde , that is , with his Wisedome , created & made all thinges of nothing : before him , in whose power it is , not only to create a thousand other worlds , but also to doe those things , which can neyther enter into the thought of Angel , or any other creature . Before him , I say , I come , and say ,

Haue mercy vpon me , ô Lord . And because , ô my Lorde , I haue no merrits , by which I may boldly presume to come vnto thee , ( for I am not onelie vnwoorthy of this thy great mercy , but haue also iustly deserued damnation & destruction in hell ) I desire this .

According to thy great goodnes . According to which , if we wel consider , howe thou hast alwaies vsed it towards sinners , I beleeue , and am verily perswaded , that thou art more easie to be intreated , and readier to forgiue , then I through my weakenesse and infirmitie am prone vnto sin . And because my sinnes haue so increased , & risen to that height , that they are come into the presence of thy diuine Maiestie , behold it was in my power to fall , and through mine owne fault haue I gone astray : but to rise againe , and come home is not in my power , except thou succourest and releeuest mee with thy singuler & especial grace : therfore I humblie desire thee to haue mercie on me , According to the multitude of thy mercies . Thee I say , I most humbly do beseeche , who hast beene so pittifull and mercifull towards sinners , that of vncleane & filthy wretches , thou hast made them holy and righteous men , that with the fire of thy loue , which ( as the Prophet sayth ) thou thy selfe art , calling thee a fire , which dooth consume , thou wouldest purge , burne vp , and vtterly consume , all mine iniquities and imperfections : making mee of a stone-cold sinner , a most ardent louer , and feruent follower of thee , and of thy precepts and commaundements . Neyther only purge me from my sinnes past , but Wash mee throughly from my wickednesse : and cleanse mee from my sinne . Wash mee so , ô Lorde , and so cleanse all mine inward parts , that there may not any thing remaine in mee , that may solicite mee to sinne againe . Giue me strength and fortitude , to ouercome the world , the deuil , and the flesh , least I returne to mine olde wayes & former errors . And because I knowe , ô Lord , that no man doth lyue , that of himselfe can be iustified in thy sight and presence : and that thou doost onely will this , that hee that desireth to haue forgiuenes of his sinnes , do acknowledge and confesse himselfe a sinner , and that hee lament and bewayle his misdeedes ; I being such a one , doe say : For I acknowledge my faults : and my sin is euer before mee . I doe acknowledge , I say , my faultes , and confesse them not onely outwardly , but also inwardly . For although there are some , that beeing spotted and polluted with vaine hipocrisie , and with some other vice doe deceiue men vnder a shadowe of pietie , yet Lord no man lyuing can possibly deceiue thee with a show of outward sanctitie , if inwardly he be not so indeed .

I haue learned by experience , that the inwarde sinne is opposite and contrary to euery one , which accuseth without intermission , and gnaweth the conscience like a worme : by the gnawing of which , that horrible voyce of the damned ariseth , Wised , 5 , who say : We haue wearied our selues in the way of wickednesse and destruction , and wee haue gone through dangerous wayes : but wee haue not knowne the way of the Lord .

The Heathen in tymes past , dyd confesse theyr errors and offences to Mars , Venus , Iupiter , Mercurie , and to other vaine Gods , & fictions of Poets : and many at thys day do offend , because they haue riches , honours , and the glorie of thys world , & doe confesse that they haue offended against all these , because they haue erred , & by the meanes of them , haue not attained vnto theyr desires . But I ô lorde doe contemne all these , & do confesse my sinnes vnto thee , because Against thee onely haue I sinned , & done euill in thy sight . For all my sinnes are against thee , as against the Lord , the maker , and preseruer of all thinges , from whom they cannot be hid , but are open to the eyes of thy diuinitie , as all other thinges are , whether they bee in heauen , in earth , or in the depth of the Sea . And truely my sinnes & transgressions bee so many and so great , that some beeing in the same state of damnation with mee , and not considering of thine omnipotencie , but measuring thee according to their owne frailety and weakenes , haue in theyr peruerse cogitations , descended into iudgement against thee , saying ; My sins are greater then can bee forgiuen . And giuing no credite to thy words & promises , suppose that thou art angry and cruell , and doost thinke vpon punishment and vengeance , and not vpon pardon and forgiuenes . And such when they shall see , that thou , ô my Lord , doost forgiue mee my sinnes , will bee of another minde , and be confounded in theyr iudgements , & shal confesse that which thou spakest by thy Prophet , Esay , 55 , saying ; As the heauens are higher then the earth , so are my wayes higher than your wayes , and my thoughts aboue your thoughts . Therefore haue mercy vpon me , ô Lord , and blot out mine offences ; That thou mayst bee iustified in thy sayings : and cleare when thou art iudged . But if a greater acknowledgement of them be necessary for the remission of my sins , or if it carry any show of excuse to repeate them from the first beginning and originall , I say , ô lord , and plainly confesse , that I was shapen in wickednes , and in sinne hath my Mother conceiued mee . And that through that olde transgression of our Father Adam , which hee hath traduced and conueyed to all his posteritie , which hath made vs subiect first to bodilie death , and then to spiritual : to both which deaths we had still beene subiect , vnlesse the seconde heauenly Adam , Christ our Lord and thy beloued sonne , had freed and deliuered vs from them by his most precious blood , and had instructed vs by his doctrine and examples , and had showed vnto vs the true way , by which wee might againe returne to that first estate of innocencie , in which we were created in the garden of Parradice . Gene , 3 . For thou louest truth in the inward affections , and shalt make mee to vnderstand wisedom in the secret of mine hart . For seeing that thou art that ineffable & vnspeakable truth , which thou louest , and which is acceptable to all thine : by obseruing it according to thine owne promises , thou gauest him who is the desired of Nations , and promised in thy law , that is , thy selfe , that we being deliuered from the feare of our enemies , might serue thee , not with that olde seruile loue , which was for feare of punishment and vengeance : but with a filiall loue , as a Lorde and Father , who neuer ceaseth to showre downe his benefites vpon vs his children . Which loue and name of children we haue obtained by Iesus Christ , thy Sonne our lord : for by the vertue of his merrits , & because hee would bee our brother in this worlde , hee hath giuen vs boldnesse , that wee dare with confidence call thee Father , & thou also callest vs sonnes : not naturall Sonnes : for Christ alone is thy onely begotten and naturall Sonne , and of one substance with thee ; but wee are adopted sonnes , by which adoption , if wee doe our duties , wee come to the inhearitance of thy kingdome with him , therefore to vs being such Thou hast manifested the sescrete and hidden things of thy wisedome . That is , the misteries of our redemption , which neither Socrates , nor Aristotle , nor Plato , nor any other of the Grecian or Romaine Phylosophers , could euer find out by all their immeasurable study and long searching : yea thou hast shewed , that al those things , in which they placed the last end and chiefest felicitie , to bee meere foolishnes , & extreame vanity ; and that which they supposed foolishnes , thou hast showen to be true wisedome , that thou mightest declare , & manifest , howe little mans strength can preuaile without thy help , and that thou mightest giue an example , that none heereafter shoulde trust to his owne wit or power : but thou dost giue ioy and strength to them , that with humilitie offer vnto thee theyr misery and weakenesse : and him thou fillest with thy wisedome , that with a sincere minde offereth vnto thee his ignorance : and to bee briefe , him thou iustifiest , that yeeldeth vp himselfe vnto thee humbled as a sinner . Which seeing it is so , I desire thee , O Lord , That thou wouldest purge me with hysope , & I shal be clean : that thou wouldest wash mee , and I shall bee whither then snow . Wash mee , ô Lorde with the water of that fountaine , which floweth to eternall life , which thou didst promise to the woman of Samaria , and purge me with the hysope of thy grace : and with the fire of thy loue & charitie , burne away all the errors of my frailetie , and all my wickednesse , and then I shall bee cleansed from all my sinnes : then I shall returne vnto the state of innocencie , then I shall be more pure , and whiter then the whitest snowe . Then Thou shalt make mee heare of ioy and gladnesse : that the bones which thou hast broken may reioyce . Then all my sences , which hetherto serued the worlde , the flesh , and the deuill ; that lay drowned in pleasures & world lie delights which are rather to be called sorrowes , miseries , afflictions , and confusions , shall receiue of thee ioy , gladnesse and rest : and they shall begin to heare and tast , howe good and sweete , ô lord , thy Spirite is to them , that serue thee with humilitie . I hauing tasted of thy Spirit , my flesh and bones which are nowe broken , because they serued earthly and vile thinges , shall returne with gladnesse to the obedience of thy Spirit : They shall taste of the high misteries of thy workes , & shall know a great part of thy goodnesse & graciousnesse , which both heeretofore thou hast vsed , and stil vsest daily to all the nations of the world : wherefore they shall persecute those thinges with a deadly hate , which they haue passed thorow , and that which heeretofore was sweet & pleasant vnto them , now they shall esteem it bitter : & that which they refused as bitter , now they shall desire it as most sweet , & shall giue thee immortall thanks , because thou hast deliuered them out of the depth of misery , in which they wallowed , beeing deciued with a false vizard of pleasure & gladnes : & because now ô lord , throgh thy gracious goodnesse I am come to the knowledge & detestation of my sinnes , beeing the ready way to saluation , O Lord I pray thee , Turne thy face from my sins , and put out all my misdeedes . Turne thy diuine face , I say , the beholding and contemplating of which is eternall lyfe : deale not with me after my deserts , but looke vpon mee with the eyes of thy mercy , and take from mee all my wickednesse . Purge me , ô lord , and cleanse me , not only from sinnes past , but from all those , that may happen to mee heereafter . Create in mee a cleane hart , ô God , and renue a right spirite within mee . Take from me my stony hart , which hetherto hath delighted it selfe with the loue and contemplation of abiect and vncleane things , and therefore it is vncleane and polluted , I pray thee ô lord take this from mee , and vouchsafe to create another in me , cleane , pure , and chast . Take from me the spirit of pride , of vaine-glory , of couetousnes , of luxury , and of many other vices and slaueries , which hath raigned in mee , & renew within me a right , mild , and humble spirit , which may thirst after all righteousnesse . Thou knowest , ô lorde , that we are earth , and a masse of iniquitie , and that vnlesse thou doost support vs with thine hand , we cannot do any thing , but that which is earthly , there-I pray thee ; Cast mee not away from thy presence , and take not thy holy spirit from me . But alwayes direct mee & preserue mee with thy right hand , that I may say as the Prophet sayd in times past ; The Lord is my Sheepheard , Psalm , 23 , I shall not want . Take not from mee thy holie Spirit , the true comforter of the afflicted who is the way of truth to all them , that as wanderers , lost , and desolate , doe enter into the blinde Laborinth of thys worlde , yea rather Lord Restore to mee the ioy of thy saluation , and stablish me with thy free spirit . Giue mee grace , that by meditating on those things , which thou hast wrought for our saluation , and workest daily , & in beholding thy will , who desirest not the death of a sinner , but that hee may be conuerted and liue , I may enioy that true ioy , and rest , which they enioy , who beeing guiltie of eternall death , doe heare that theyr sins are forgiuen them ; not of them , that haue no power to doe it , but of him that is omnipotent , who can neyther deceiue nor be deceiued : who as hee cannot die , so hee cannot fayle in his promise .

Take from me ô lorde , the spirit of bondage , which I haue hetherto obeyed , and strengthen me in thy loue and grace , with thy royall and free spirit , not subiect to the worlde , the flesh , or the deuill , that we may serue thee with ioy , in the perfection of the works of righteousnes , in the libertie of the Gospell , to the which wee are restored by thy Sonne Christ our lord and Sauiour .

And then , ô lorde , I beeing strengthened by thy mercie , I shall not onely be free , & clean from all sin : but I shal march into the fielde as a couragious warriour , & valiant captaine , & I shall teach thy wayes vnto the wicked , and sinners shal be conuerted vnto thee . Who seeing me to be made of wicked iust , of weake mighty , of a seruaunt free , of a subiect thine adopted sonne , and considering thys to be doone not by mans strength , but by diuine power , they will bee conuerted vnto thee with all their hart , and with all theyr soule . But I pray thee , ô my lord , and the GOD of my saluation , whilst I am conuersant with wicked , peruerse , and vngodly men , doe not suffer me to sin with them , or to pollute my selfe with theyr blemishes . But Deliuer mee from blood-giltinesse , O God , thou that art the God of my health : and my tongue shall sing of thy righteousnesse . As the sunne with his beames dooth pierce and penetrate all thinges , A Simily . both pure & impure , and is not onely not polluted , but also dooth purge those things that are infected & corrupted : so I beeing clothed with the beames and heate of thy charitie and loue , may with out spotte and blemish be conuersant among the impure & vncleane . Thys if thou wilt grant mee , my tongue beeing directed and guided by thy grace and ayde , shall plant thy righteousnes in their harts , and they shall be deceiued , when they shall thinke that it is my worke , seeing that it is thine . For of my selfe I am not sufficient to doe it , nay I am not able to speake a worde without thy helpe & grace . That therfore they may acknowledge this , and yeelde thee thy due prayse , and not bestowe it on mee , Open thou my lippes , ô Lorde , and my mouth shall shew forth thy prayse . And now ô lorde , I offer thee my spirit afflicted & troubled , because I haue offended thee , to which I add a purpose of amendement . Which sacrifice I know doth please thee , & to be that , which thou requirest . For thou desirest no sacrifice , though I woulde giue it , thou delightest not in burnt offerings . For now is the time , in which no burnt offerings nor ceremoniall sacrifices doe please thee , or shall at any time hereafter content thee : for thou art a Spirit , and wilt bee worshipped in Spirit . And therefore The sacrifice of God is a troubled spirit : a broken and contrite hart ( ô God ) shalt thou not despise . And because I knowe that no man in this worlde , so long as he liueth , doth come too late to desire mercy and fauour at thy hands : but that he shall alwayes finde thee ready to giue it vnto vs , therefore I desire thee againe ; O be fauourable and gracious vnto Sion : build thou the wals of Ierusalem . Deale with mee ô Lord graciously & mercifully , according vnto thy good will and pleasure , and giue mee grace , that the decayed and ruinous walls of my soule , which are able to hold out no force of the enemy , may againe bee inwardly reedified , that I may offer vnto thee the true works of inward righteousnes , which presently shall follow the outward , being signes of the inward . From whence afterwards as from a liuely fountayne , shall flow the edifying of my neighbour , from which duplicity of works shall arise a sweete harmony , acceptable vnto thy diuine Maiesty , and a sacrifice ioyned to that , with which thou thy self saidst , that thou art well pleased ; For then shalt thou accept the sacrifices of righteousnes , euen the burnt offering and oblation : then shall they offer calues vpon thine Altar . All these things , I say , ô Lorde shall they offer vpon thine Alter as a new sacrifice , of which the Prophet spake ; This shall please the Lorde better then a young bullocke , Psal 69. that hath hornes and hoofes , that is , the humanity of Christ our Redeemer thy Sonne , and his sacrifice ; by whose merrits our workes before vnworthy , & of no value , are made gratefull and acceptable in thy sight .

After this manner therefore ô Lord , both I , and others with mee , who haue beene sinners , lyuing now in thy worship and seruice , will say : Glory be to the Father , and to the Sonne , and to the holie Ghost : As it was in the beginning , &c. We will prayse and glorifie thee alwaies both in this world , and in the other , as the Father , Creator & maker of all things ; and thy Sonne , the Deuine Wisedome , as him , by whom we alone are worthy to be called , and to be in deed thy Sons ; and the holy Ghost , as the Doctour & Teacher of grace , the Comforter , Patrone , and Leader to all good purposes . Who in the distinction of persons , in a perfect Trinity , in the vnity of substance , and in Maiesty doe liue and raigne , without beginning , without end , for euer and euer , world without end . Amen .

A most deuout Prayer of the name of Iesus .

O Good Iesus , ô sweete Iesus , ô Iesus the Son of the virgin Mary , full of pitty and mercy . O sweete Iesus haue mercy vpon me , according to thine infinite goodnes . O bountiful Iesus , I an vnwoorthie sinner doe pray thee , by that thy precious blood , which thou dist shed vpon the Crosse , for sinners & vngodly men , that thou wouldest wash me from all my sins , & that thou wouldest not despise thy seruant , who humbly prayeth , and calleth vpon this most holy name of Iesus . This thy name Iesus is a sweet name , yea it is sweeter then any Nectar or Ambrosia ; this thy name Iesus is a sauing name . For what is Iesus , but a Sauiour ? Therefore ô good Iesus , who of thy goodnes hast created mee , and with thy precious blood hast redeemed mee , doe not suffer my soule to be haled downe to hell , by reason of my many and great transgressions . Let not mine iniquities , ô good Iesus , condemne my soule , created of thine infinite goodnes . Acknowledge in mee , ô good Iesus , and chalenge , what is thine ; that is , my soule : and take from mee that which is anothers , that is , all my sins and enormities . O good Iesus haue mercy vpon mee , as long as I am in this world , least I be condemned in that fearefull day of iudgement . O good Iesus , if I a peruerse sinner shal deserue according to thy iustice to bee damned , by reason of my greeuous and enormous sinnes , I humbly appeale from thy seuere iustice , to thy gracious & pittifull mercy : assuredlie trusting , that thou my Lord Iesus wilt be gracious and mercifull to my soule , as a gracious Father , and a mercifull GOD . What profit , ô good Iesus , will there be in my flesh , if my soule goe downe to hell ?

For it is certaine ô Lord , that no man in hel , shal yeeld praise to thy holy name Iesus . O most mercifull Iesus , bee mercifull to vs . O most sweet Iesus , deliuer vs from all our tribulations and anguishes . O good Iesus , be gentle and kind to vs wretched sinners . O most holy Iesus , associate our soules with thine elect in heauen . O most pittifull Iesus , the saluation of all them , that hope in thee , comfort vs . O Iesus the Sonne of the most holy virgin Mary , bestow on vs thy mercy , grace , wisedome , charity , chastitie , humilitie , and patience in all our aduersities and extreamities , that wee may alwayes blesse , glorifie , honour , and prayse Iesus . Amen .

Laus tri-vni Deo .

FINIS .

Notes, typically marginal, from the original text

Notes for div A06448-e750

Notes for div A06448-e1180

Notes for div A06448-e1670

Notes for div A06448-e2640

Notes for div A06448-e3850

Notes for div A06448-e4440

Notes for div A06448-e4860

Notes for div A06448-e5100

Notes for div A06448-e6360

Notes for div A06448-e6510