OF THE MATTER REQVISITE to be vsed in meditation. CHAP. II

HAVING hitherto seene of how great fruite Praier and Meditation is, let vs now cōsider what those things be of wich we ought to meditate. To which point I answere, that for so much as this holie exercise is principallie ordeined to breede in our hearts the loue and feare of God, & th'obseruatiō of his cōmandements: therfore the matter, most conueniēt of this exercise, shal be that which most maketh to this purpose. And although it be true that all things created, and al holie scripture incite and moue vs to this, neuertheles, speaking generallie, the mysteries of our faith which be conteined in the Symbole named Creede, be most effectual and profitable for this end: because in the same is treated of the benifits of God: of the final iudgment, of the paines of hel, and of the glorie of heauen, which be vehemēt motiues to stirre vp in our hearts the loue and feare of God: and in it also is comprehended the life and passion of our Sauiour Christ, in which consisteth al our good. Wherfore with great reason it maie be auouched that the most fit & propre matter of this exercise is the Symbole: al[…]hough that also that maie be good for eche one in particuler, which shall most moue his heart to the loue and feare of God.

Now according to this, for th'instruction of those that be nouices & beginners in this waie, to whome it is expedient to giue meate as it were chewed & digested before I wil set downe heere breeflie two sorts of meditations for al the daies of the weeke, one for night, and the other for morning, drawen, for the most part, our of the mysteries of our faith: to the end that as we giue dailie to our body two refections, so likewise we giue to our sowle, whose foode is the meditation and consideration of heauenlie things. Of these meditations som appertaine to the mysteries of the sacred passion and resurrection of Christ: som others to the other mysteries of which we haue spoken heretofore. And yf peraduenture anie bodie should not haue so much tyme as to recollect him self twise a day, at the least he may meditate one part of these mysteries in one weeke, and th'other in an other, or els entertaine him self in those onlie of the passion and life of Christ, which be the most principall; albeit the others must not be left, especiallie in the beginning of anie mans conuersion, because they be most conuenient for that time, in which the feare of God, together with sorow and detestation of our sinnes, is principallie required.

HEERE FOLOW THE FIRST SEVEN MEDITAtions for the daies of the weeke

Mondaie night. Of the knowledg of thy sinnes and thy self

THIS daie thow maist attend to the knowledge of thy sinnes, and to the knowledge of thy self, that in the one thow see how manie euils thow hast, and in the other thou vnderstand that thou hast no good which cōmeth not from God, which is the waie to obtaine Humilitie mother of all vertues.

For this thow must first think vppon the numbre of the sinnes of thie life past, speciallie vppon those offences which thow didest commit in the time when thou hadst least knowledge of God. For yf thou canst wel vew them, thou shalt find that they haue exceeded in number the verie haires of thy head, and that thou didst liue at that time as a heathen that knoweth not what God is.

After this runne ouer breeflie the ten commandements, and the seuen deadlie sinnes, and thou shalt see that there is no one of them al, in which thou hast not oftentimes offended in woork, woord, or thought.

Secondlie, runne ouer al the benefits of God, and all the times of thy former life, and consider wherein thou hast imploied them, for so much as thou must geue accompt of them al to God. Wherfore tell me now, wherein hast thou spent thy childhood? wherein thy infancie? wherein thy yowth? and finallie in what al the daies of thy life? wherein hast thou occupied thy bodilie senses, and the powers of thy soule, which almightie God gaue thee to the end thou shouldest know & serue him? where in hast thou imploied thine eyes, but in beholding vanities? wherein thine ears, but in hearing lies? wherein thy toung, but in a thowsand manners of swearing & murmuration? wherein thy tast, smelling and touching but in delices & sensual pleasures.

What profit hast thou taken by the holie Sacraments, which God ordeined for thy remedie? what thankes hast thou giuen him for his benefits? How hast thou answered to his inspirations? wherein hast thou spent thy health, and the strength and habilities of nature, and the goods which ar named of fortune, and the means and opportunities to liue wel? what care hast thou had of thy neighbours, which God hath cōmended vnto thee, and of those woorks of mercie, which he appointed thee to vse towards them? Think then, what answere wilt thou make at the daie of accoumpt, when God shall saie vnto thee. Giue me an accoumpt of thy steward-shippe, and of al my goods committed to thy charge, for the tyme is now expired, and thou shalt haue no more to dooe with them.

O drye and withered tree, readie for euerlasting torments! what wilt thou answere at that daie, wen they shall ask thee an accoumpt of al the time of thy life, and of all the minutes and moments of the same?

Thirdlie think vppon the sinnes which thou hast committed, and doest euerie day commit since the time thou hast had more light to know God, and thou shalt find that yet still the ould Adam liueth in thee with manie of his ould rootes & customs. Consider then how vnreuerent thou hast ben, and yet art towards God, how vnthankful for his benefits, how rebellious & stif necked to his inspirations, how slowthul in things apparteining to his seruice: which thou neuer doest with such readines and diligence, nor with such pure intention as thou oughtest, but for som other respects and commodities of the world.

Consider also how seuere and hard thou art with thy neighbour, and how pitiful and fauourable towards thy self, what a frind of thine owne wil, of thy flesh, of thy estimation, and of al other thy commodities. Behould how thou art alwaies prowde, ambitious, angry, rash, vain-glorious, enuious, malitious, delicate, inconstant, light, sensual, a frind of thy pastimes, of pleasant companies, of laughing, iesting, & babling.

Consider likewise how changeable thou art in thy good purposes, how vnaduised in thy wordes, how head-long in thy deedes, how cowardous & faint hearted in what soeuer matters of weight and importance.

Fourthlie when thou hast considered in this ordre the multitude of thy sinnes, behould forthwith their greeuousnes, that thow maist so perceiue how thy myseries be increased on euerie side: to which purpose thow must vew wel these three circumstances in the sinnes of thy life past; to wit against whome thou hast sinned; for what cause thou hast sinned; and in what manner thou hast sinned. If thou consider against whome thou hast sinned, thou shalt find that thow hast sinned against God, whose goodnes and maiestie is infinite; whose benefits and mercies towards mankind doe exceede euen the sands of the sea; in whome be al titles of excellencie and honour that can be imagined; & to whom al dutie and homage is due euen in the highest degree of bounden dutie. If thow consider the cause for which thou hast sinned, it was but for a point of estimation, for a beastle delight, for a trifle of commoditie, and oftentimes without anie commoditie at al, onlie for custom and contempt of God. But now after what manner hast thou sinned? Suerlie with such facilitie, with such boldnes, so without scruple and remorse of conscience, so without feare, yea for the most part with such easines and contentment, as yf thou haddest sinned against a God of straw, that nether knew nor sawe what passeth in the world. Is this then the honour due to so high a maiestie? Is this the thankse-geuing for so manie benifits? Is this the recompence worthie to be made for his pretious bloud shed vppon the Crosse? and for those stripes and buffets which he suffred for thy sake? O miserable and wretched creature that thow art! miserable, for that which thow hast lost; more miserable, for that which thow hast cōmitted; and most miserable of al, yf yet thow see not thine owne perdition.

After al this, it is a thing of great profit and importance to six the eys of thy consideration in thinking vppon thine owne basenes, that is, how of thy self thow hast nothing els but nothing and sinne, and that whatsoeuer is besides this is of God, it being a thing most euident, that as well al the goods of Nature, as also those of Grace, which be the greatest, be all and wholie his & from him. For his is the grace of Predestination, which is the fountaine of al other graces, his is the grace of Vocation, his the grace Concomitant, which assisteth thee in dooing all good, his the grace of Perseuerance, and finallie his the grace of Euerlasting life. This being so, what hast thou of thy self, wherof to glory and vaunt, but nothing and sinne? Repose then a little in the consideration of this thy nothing, esteeming this onlie to be thine owne riches, and al the rest that thou hast, to be of the law of God: to the end thou maist see cleerelie, and as it weere feele with thy hands what thou art, and what God is, how poore thou art, and how riche he is: Consequentlie how little thou oughtest to trust & esteeme thy self, and how much to trust in God, to loue him, and to glory in him.

When thou hast wel considered al these things afore sayd, think then of thy self as baselie as thou possibly canst. Think that thou art a place where reedes grow, which be chaunged with euerie winde, without weight, withoutforce, without firmnes, without stay, & without anie mā ner of being. Think that thou art a lazarus lying sower days dead, that thou art a stinking and abominable carcas, so full of wormes, and of so vyle a stentch, that so manie as passe by thee, doe stoppe theire noses, and shut their eys that they may not see thee. Think that in this sort thou doest stink in the sight of God and of his Angels, and esteeme thy self vnworthie to lift vp they eys towards heauen, vnworthie that the earth should beare thee, vnworthie that anie creatures should serue thee, vnworthie of the bread thou eatest, and vnworthie of the light and ayer that thou receauest.

Cast thy selfdowne prostrate with that publique woman sinner at our Sauiours feete, ¹ and couering thy face for verie shame and confusion, with the like shame that a womā would appeare before her husband, when she hath committed treason and adulterie against him, and with great sorow and repentance of hart, desire him to pardon thy sinnes and offences, and that of his infinite pirie and mercie it wil please him to receaue thee againe into his howse.

Tewsday night. Of the misertes of mans life

THIS day thow hast to meditate vppon the miseries of mans life, that by them thou maist see how vaine the glory of this woorld is, and how little to be accoumpted of, seeing it is built vppon so weake a foundation as this miserable life of ours is. And albeit the distresses and miseries of this life be almost innumerable, yet maist thou, for the present, consider cheeflie these seuen.

First consider how short this lise is, seeing the longest terme thereof, passeth not threescore and ten, or fowerscore yeares: for all the rest, ² if yet be anie thing prolonged, as the Prophet saith, is but labour and sorow. And yf thou take out of this the time of thy infancie, which is rather a life of beastes then of men, and that which is spent in sleeping, when we doe vse neither sense, nor reason which maketh vs men, thou shalt find it to be a great deale shorter, then it seemeth vnto thee. Besides al this, yf thou compare the present life with th'eternitie of the life to com, it wil scarsly seeme vnto thee so much as a minute, whereby thou shalt easilie perceaue how far out of the right way those persons be, whoe to enioy the little blast of so short a life, dooe put them selues in hazard to loose the quiet rest of the life, that shall endure for euer.

Secondlie consider how vncertaine this life is, which is an other miserie besides the former, for it is not onlie of it self verie short, but euē that smale cōtinuance of life, which it hath, is not assured but douteful. For how manie arriue to those threescore and ten, or fowerscore years which we spake of? In how manie is the webbe cut of, euen when it is scarcely begon to be wouen? How many flitter out of this world, euen in the flower (as they terme it) of their age, and in the very blossom of theyr youth? ³ Ye know not (saith our Sauiour) when the lord of the house commeth; at euen, or at midnight, or at the cock crowing, or in the morning.

And the better to vnderstand this, and to haue som feeling of the matter, as in deede it passeth, it shal be a good help vnto thee to cal to mind the death of manie persons which thou hast knowen in this world, especiallie of thy frinds and acquaintance, and of some worshipful & famous persons, whom death hath assaulted in diuers ages, and vtterlie beguiled of al theyr fond designments & vaine hopes.

Thirdlie consider how fraile and brickle this life is, and thou shalt find, that there is no vessel of glasse so fraile as it is, in so much that the ayer, the sonne, a cuppe of cold water, yea the verie breath of a sick man, is sufficient to bereue vs of our life, as it appeareth by dailie experience of manie persons, whom the least occasion, of the a fore rehersed, hath ben able to ouerthrow and beate to the grownd, euen in the most florishing time of their age.

Fowerthlie consider how mutable this life is, and how it neuer continueth in one stay, for which purpose thou must consider the great alterations of our bodies, which neuer remaine in one state of health and disposition; and much more the mutations and changements of our mindes, which be alwais altered, as the sea, with diuers winds and waues of passions, appetites, and cares, which trouble & disquiet vs euerie hower; and finallie the varieties, which they terme of fortune, which neuer suffereth the affairs of mans life to perseuer in the self same state, and in the same prosperitie and contentment, but alwais turneth her wheele, and roleth vp and downe from one place to an other. And aboue al this consider how continual the mouing of our life is, seeing it neuer resteth day nor night, but goeth shortening from time to time. Now according to this reckning what is our life, but a candle that still consumeth and the more it burneth and giueth light, the more it wasteth away? what is our life but a floure that openeth in the morning, that at noonetide fadeth away and at euening is cleene dried vp?

In respect of this continual mutation and changement, God said by the Prophet Isaie. Al flesh is hay, ⁴ and al the glorie thereof is as the flower of the feeld. Vppon which woords S. Hierom saith. Tru[…]t whosoeuer wil consider the frailtie of our fleash, and how in al minutes and moments of times we grow and wax away and neuer abyde in one state, and how euen this, in which wee speake, copy and write, is so much past of our life; he wil nothing dout to call our flesh hay, and al the glorie of the same as the flower of hay, or as the[…]nedowes of the feelds. He that was an infant, becommeth a child; he that was a child, waxeth suddenlie a young man; and by vncertaine spaces of time is chaunged to be old and aged, and doth before maruaile to see him self aged, then he wondereth that he is not young. The beawtiful woman which did draw after her so manie companies of foolish young men, sheweth her wrinckled forhead, and she that before was so greatlie loued, is afterwards vtterlie contemned.

Fiftlie consider how deceitfull our life is, (which peraduenture is the woorst propertie it hath, for so much as it deceaueth so manie, and yet hath so manie blindlouers of it,) because being in deede verie laide and filthi[…], it seemeth vnto vs beautiful; being bitter, it seemeth sweete; being but short, to euerie one his owne life seemeth long; and being so miserable, it seemeth so amiable that there is no trauel nor daunger, to which men dooe not expose them selves for the same, although it be with peril and hazard of their life euerlasting, dooing things whereby they com to lose it.

Sixtlie consider how besides this that our life is so short, as hath ben said, yet that litle time we haue to liue is so subiect to so mani[…] miseries both of the soule and bodie, that all it laied together is nothing els but a vale of teares, and a maine sea of infinite miseries. Sainct Hierom writeth, ⁵ that Xerxes that most mightie king, who threw downe mountaines & dried vp the seas, as on a time he went vp to the toppe of a high hill, to take a vewe of his huge armie, which he had gathered together of infinite people, after he had welseene them, it is said that he wept. And being demanded the cause wherefore he wept? he answered and said; I weepe because within these hundred yeares, there shal not one of al this huge armie, which I see here present before me, be left aliue.

O that wee might, saith S. Hierom. ascend vp to the toppe of som high place, that we might see frō thence al the whole earth vnderneath our feete. From thence shouldest thou see the ruines and miseries of the whole world, and nations destroied by nations, and kingdoms by kingdoms. Thou shouldest see how som were tormented, som murdered, som drowned in the sea, som others lead awaie captiues. In one place thou shouldest see mariages and mirth, in an other dolefull mourning and lamentatiō, heere som borne, there som others die, som flowing in riches, and others begging from dore to dore. To be short thou shouldest see not onlie the huge armie of Xerxes, but also al those in the world that be now aliue, within these few daies to end their liues.

Runne ouer al the diseases and paines of a mans bodie; and al the afflictions and cares of the mind: and al the perils and daungers which be incident as wel to al estates, as to al ages of men, and thou shalt see yet more euidentlie how manifold the miseries of this life be: for by seeing how little a thing al that is, which the world can aford thee, thou shalt com more easilie to despise & contemne whatsoeuer the same hath in it.

Finallie after al these miseries, there foloweth the last miserie that is death, which is as wel to the bodie as to the sowle, of al terrible things the verie last, and most terrible. For the bodie shall in a moment be depriued, and spoiled of what soeuer it hath: and of the sowle there shal then be made a resolute determination, what shal becom of it for euer and euer.

Al this wil make thee vnderstand how breefe & miserable the glorie of the world is, for as much as the life of worldlings, vppon which it is founded, is such as we haue heere laid downe: and consequentlie how the same deserueth to be abhorred, despised, contemned.

Wensdaie night. Of the houre of death

THIS daie thou must meditate vppon the hower of death, which is one of the most profitable considerations that may be, as wel for the obteining of true wisdom, and eschewing of sinne, as also for begining to prepare thy self for the hower of accoumpt.

Consider then first of al how vncertaine that hower is in which death wil assault thee, because thou knowest not nether in what time, nor in what place, nor in what disposition it wil com vppon thee. Onlie thou knowest for certaine that die thou must, al the restis vncertaine, sauing that ordinarilie this houreis wont to steale vppon vs, at such time as a man is most careles, and thinketh lest of it.

Secondlie consider the separation which shalbe at that time, not onlie betwixt vs & al such things as we loue in this world, but also berwene the sowle and the bodie such auncient and louing companions. If the banishement from our natiue countrie, and frō the natural ayer in which a man hath ben bredde and brought vp, seeme a thing so grieuous, although the banished man might carie awaie with him what soeuer he loueth; how much more grieuous then shal that vniuersal banishment be from al things that we haue, from our howses, from our goods, from our frinds, frō our father, from our mother, from our children, from this light and common ayer, and finallie from al things of this world. If an oxe make so great a bellowing when he is separated from an other oxe with whom he did drawe the plowe; what a bellowing wil thie heart then make, when thou shalt be separated from al those, in whose companie thou hast caried the yoke and burthens of this life?

Consider also the paine which a man shall then receiue, when he shal see represented before him in what case his bodie & sowle shalbe after his death: for as towching the bodie, he knoweth alredie that better prouision can not be made for it, then a pitte of seuen foote long in the companie of other dead bodies. But as concerning the sowle, he knoweth not certainlie, what shal becom of it, nor what sort shal befall it. This is one of the greatest angwishes and griefes that men ar then trowbled with, to wit, that there is to ensue glorie and paine euerlasting, & that they be then so neere to th'one and th'other, & yet know not whither of these two lottes, being so far different as they ar, shall fall vnto theyr share.

After this angwish there foloweth an other no lesse then this, to wit the accompt which must be giuen there, and which is such that it maketh euen the most stowtest to tremble and quake. It is writen of holie Arsenius that being at the point of death he began to be afraied. And as som of his disciples said to him, what, father, ar you now a fraied? he answered. Mie sonnes this feare is not new to me, because I haue alwaies liued with the same. Moreouer at that time al the sinnes of a mās life past, ar represented vnto him like a squadron of enemies that com to assault him; and those which be the greatest, and wherein he tooke greatest delight, ar then represented more liuelie, & ar cause of greater feare. O how bitter shal the remembrance of delights and pleasures past be at that time, which in other times seemed so sweete? Trulie the wiseman had good reason to saie. ⁶ Regarde not the wine when it is redd, and when it sheweth his colour in the glasse; for although at the time of drinking it seeme delectable, yet at the end it wil bite like a serpent, and poison like a cocatrice. These be the dregges of that poisoned cuppe of the enimie. These be the leauings of the cuppe of Babylon so gylted without. At that time a miserable man, seeing him self enuironed with so manie accusers, beginneth to feare the threed of this iudgement, and to saie with him self. O miserable wretch that I am who haue liued so deceaued, and haue walked such waies! what shal become now of me in this iudgement? If S. ⁷ Paul saie that What things a man doth sow, those also shal he reape. I that haue sowen no other thing but works of flesh, what hope I to reape thereof but corruption? yf S. ⁸ Iohn saie that no polluted thing shall enter into that soueraigne Citie which is al of pure gold, what hope maie I haue who haue liued so abominablie and so filthilie?

After this there folow the Sacraments of Confession, of the Altar, and of Extreme vnction, which is the last succour that the Catholique Church can help vs withal in that trowblesom time: & therefore as wel heerein as in other things, thou must consider the griefes and angwishes of mind, which a man shall then suffer for his wicked life past; and how gladlie he wil wish that he had taken an other waie: and what kind of life he would then lead, yf he might haue time to dooe the same; and how he then wilen force him self to call vppon almighte God, when the paines and increasing of his sicknes wil scarcelie permitte him to dooe it.

Consider also those last accidents & pangs of sicknes, which be as it were messangers of death, how terrible and fearful they be: the breastriseth and panteth; the voice waxeth hoarce; the feete begin to die; the knees wax cold & stiffe; the nostrels runne out; the eys fink into the head: the countenance seemeth dead: the toung faultereth & is not able to doe his office: & finallie by the hast which the sowle maketh to depart out of the bodie, all the senses being troubled doe lose theire force and vertue.

But abo[…]eal, the sowle is shee that then suffreth greatest troubles: for at that time shee is in a great conflict and agonie, partlie for her departure, and partlie for feare of the accoumpt which she must giue; because she is naturallie loth to depart from the bodie, and liketh wel her abode therein, and feareth her reckoning.

Now when the sowle is departed from the bodie, there remaine yet two wais to goe: th'one is to accompaine the bodie vnto the sepulchre; th'other is to folow the sowle vntil her cause be determined: and thou must view what shall befall to ech of these parts.

Consider then in what sort the bodie remaineth after his sowle hath forsaken it, & what a worthiegarment that is which they prouide to burie it in, and what hast they make to get him ridde owt of the howse. Consider his funeralls with al that passeth in the same, the ringing of bells; the praying for him; the doleful seruice and singing of the Church; the accompanying, and sorow, & weeping of frinds; and finallie al th' other particulers that ar then woont to happen, vntill the bodie be left in the graue, where it shall lie buried in that earth of perpetual obliuion and forgetfulnes.

When thou hast left the bodie in the graue folow forthwith the sowle, and behould what way she taketh through that new region, and what shal becom of her, and what iudgement she shall haue. Imagin that thou art now present at this iudgemēt, and that al the court of heauen expecteth the end of this sentence, where the sowle shalbe charged and discharged of al that she hath receaued euen to the valew of a pinnes point. There shalbe taken accoūpt of the life, of the goods, of the familie and howshold, of the inspirations of God, of the means and opportunities we had to lead a good life, and aboue al of the accoumpt we haue made of the most pretious bloud of our Sauiour, and of the vse of his sacraments. And there shal euerie one be iudged according to the accoumpt he shall make of that, which he hath receaued.

Thursdaie night. Of the date of iudgment

THIS daie thou shalt meditate vppon the daie of the general iudgement, that by meanes of this consideration, those two principall affections maie be stirred vp in thy soule, which euerie faith full Christian ought to haue, to wit the feare of God, and abhorring of sinne.

Consider first what a terrible daie that shalbe, in which the causes of al the childrē of Adam shalbe examined, the processes of al our liues concluded, and a definitiue sentence giuen what shalbe of vs for euermore. That daie shall comprise in it self al the daies of al ages, as wel present and past, as to com; because in it the world shall giue accoumpt of al those times, and in it shall almightie God power out his anger and indignation, which he hath gathered & laid vp in al ages. How violentlie shal the maine floud of Gods indignation breake out at that daie, conteining in it so maine flouds of anger and wrath, as there haue ben sinnes committed since the creation of the world.

Secondlie cōsider the fearful signes which shal goe before that daie: ⁹ for as our Sauiour saith, before the comming of this daie, there shalbe signes in the sunne, in the moone and in the starres, and finallie in all the creatures of heauen and earth, for they all shal haue as it were a feeling of their end, before they end in deede; and shal tremble and beginne to fal, before they fal in deede. But men (saith he) shal goe dried vp and withered for feare of death, hearing the terrible rorings of the sea, and seeing the great waues and tempestes which shal rise in it, and foreseeing by this the great calamities and miseries which such feareful signes dooe threaten to the world. And so shal they goe astonied and amazed, their faces pale and disfigured, them selues dead before death, and condemned before sentence be giuen; measuring the perils imminent, by their owne present feares, & euerie one so occupied with his owne affairs, that none shal think of others, no not the father of his sonne. None shal then haue to doe with anie, or for anie, because none shalbe sufficient for him self alone.

Thirdlie consider that vniuersal floud of fier that shal com before the iudge, and that dreadful sownd of the trompet which the A changel shal blow to sommon and call al the generations of the world to assemble together in one place, and to be present at there iudgement, and aboue all that dreadful maiestie with which the iudge shall com.

After this consider the streight accoump: which shal there be required of euerie mā. Trulie (saith Iob) I know it is so, ¹⁰ and that no man can beiustified, yf he be compared with God. If he wil conted with him (in iudgement) of a thowsand things (that he shall charge him withal) he shal not be able to answere vnto one. What then shal euerie wicked person think at that time when God shal enter with him into this examination, & shal there within his owne conscience saie thus vnto him. Com hither thou wicked felow, what hast thou seene in me that thou shouldest thus despise me, and goe to mine enimies side? I haue created thee to my image and likenes: I haue giuē thee the light of faith & made thee a Christiā, & redeemed thee with mine owne propre bloud, for thee haue I fasted, traueilled from place to place, watched, laboured & sweat droppes of bloud, for thee haue I fusfred persecutions, scoutgings, blasphemies, reproches, buffetings, dishonours, torments, and the Crosse. Witnes be this Crosse and nailes which appeare heere. Witnes be these wounds of my hāds & feere which remaine in mie bodie. Witnes be heauen & earth before whom I suffered. Now what hast thou donne with this thy soule which I with my bloud purchased to be mine? In whose seruice hast thou emploied that which I bought so deerelie? O foolish and adulterous generation! Whie wouldest thou rather serue this thy enimie with paine, then me thy Creator & Redeemer with ioy? I called you often times, & ye would not answere me; I knocked at your gates, and ye would not awake; I stretched out my hands on the crosse, & ye would not behold them. Ye haue despised my counsels with al my promises & threatnings: wherfore speake now o ye Angels, iudge ye other iudges betwixt me and my viniard, what could I haue donne more for it then I haue donne?

Now what answere can the wicked make heere? such as scoffe at holie things? such as mocke vertue? such as contemne simplicitie? such as haue made more accoumpt of the lawes of the world then of the lawes of God? such as haue bene deaffe at al his callings, vnsensible to all his inspirations, rebellious against his commandements, obdurate and vnthankful for al his chastisements & benefits? what wil those answere who haue liued, as if they had beleeued that there were no God; and such as haue made accoumpt of no lawe, but onlie of their owne interest and commoditie? Wat wil ye dooe (saith the Prophet Isaie) in the daie of visitation and calamitie which commeth from afarre? ¹¹ Vnto whome wil ye flie for succour and help, and where wil you leaue your glorie; that ye be not caried awaie prisoners, and fal with those that at dead?

Fiftlie consider after al this that terrible sentence which the iudge shal thunder out against the wicked; and that dreadful saying which shal make the ears of al that shal heare it to glowe and tingle. ¹² His lippes (saith the Prophet Isaie) ar ful of indignation, and his toung like a consuming fiar. What fiar shal burne so hoat as these words; ¹³ Depart from me ye wicked and cursed into euerlasting fiar, which is prepared for the diuel and his Angels; In which words and eche of them thou hast much to feele & think of as of that doleful departing; of that malediction and curse; of that fiar; of that companie of diuels and wicked spirites; and that which is aboue al, of that eternitie which shal neuer end.

Fridaie night of the paines of hell

THIS daie thou shalt meditate vppon the paines of hell, that with this consideration also, thy sowle maie be the more confirmed in the feare of God, & abhorring of sinne.

These paines, saith Sainct Bonauenture, arto be conceiued vnder som such corporal formes and similitudes, ¹⁴ as the Saincts haue taught vs. Wherfore it shalbe a thing verie conuenient to imagin the place of hell (as the same doctor saith) to be as it were an obscure and dark lake vnder the earth; or as a most deepe pitte full of fier; or as a horrible and dark Cittie wholie burning with fierce flames of fier: in which none other noise were to be heard, but the howlings and lamentations of hellish tormentors, & tormented persons, with continual weeping and gnashing of teeth.

Now in this vnfortunate place the damned suffer two principal sorts of paines, th'one called by the Diuines paenam sensus, a sensible paine; th'other paenam damni, a paine of losse. As towching the first paine, to w[…]t of the sense, consider that thon, there shalbe no sense at all, neither within, nor without the sowle, which shal not suffer his propre torment. For like as the wicked offended God with al theire membres and senses, and made armour of them al to serue sinne, euen so wil he ordain that ech one of them shalbe there tormented with his peculiar torment and paie according to his desert. There shall the wanton and lecherous eyes be tormented with the vglie sight of diuels. There shall the eares which were accustomed to heare lies and filthie talke, heare perpetual blasphemies and lamentations. There the nostrels, which so much loued perfumes & sensual smels, shalbe filled with intolerable stench. There the taste, which was cheris hed with so diuers kinds of meats and delicacies, shalbe tormented with rauenous hunger & thirst. There the toung, so much giuen to murmuring and blaspheming, shalbe ex […]reme bitter with gall of serpents. There the touching, so great a frind of delicate and soft things, shal swimme as it were in the cold yse of the riuer Cocytus, and betwixt the extreme heates and flames of fiar. There the imagination shal suffer with the apprehension of greefes present; the memorie by calling to mind the pleasures past; the vnderstanding with the representation of euils that ar to com; & the wil with the extreme anger and furie which the wicked haue in that place against God. Finallie there shalbe heaped together al the miseries and torments that possiblie can be imagined. For as S. Gregorie saith, ¹⁵ there shalbe cold intollerable: fiar vnquenchable, the worme of cōscience immortall, stenche insupportable; darknes palpable: whippes of tormentours: vision of diuels: confusion of finnes: and desperation of al goodnes. Now rel me, yf it seeme a thing intolierable to suffer the lest of al these paines that we indure in this world though it were but for a small time, what shall it be to suffer there at one time al this multitude of torments, in al the members & senses both inward and owtward? & that not for the space of one night alone, nor of a thousand nightes, but for the space of an infinite eternitie. What vnderstanding, what wordes, what iudgement is there in the woorld, that is able to conceiue and expresse this matter as it is in deede?

And yet this is not the greatest paine that is there to be suffered: for an other there is farre greater with but anie comparison, that is, that which the Diuines terme paenam damni, the paine of damnatiō or losse: which is to be depriued for euer of the sight of God, and of his glorious companie. For so much greater is a[…]ie paine, by how much it depriueth […] […] vs of agreater good: and because God is the greatest good of al goods, so to want him shall be the greatest euill of all euils, which in deede is this.

These ar the paines that generallie appertaine to al the damned: but besides these generall paines, there be other particuler paines which euerie one shal suffer according to the qualitie of his sinne. For there shal be one kind of paine for the prowde man, an other for the enuions: one for the couetous, an other for the leacherous, and so in like manner for all other sinnes. There shal the paine be esteemed awnswerable to the pleasures before receiued: and the confusion answerable to the presumption and pride: & the nakednes answerable to the superfluitie and abundance: and the hunger and thirst awnserable to the delicatenes and fullnes past.

Vnto all these paines there is added an eternitie, or euerlastingnes of suffering them, which is as it were the seale and key of them all: for al the rest aforesaide were yet somwhat tollerable, if it might be ended: for so much as nothing is great that hath an end. But paines that haue no end, no ease, no mitigation, nor declination, no nor hope that euer ether the paines, or he that giueth them, nor he that suffereth them shall finish and haue an end, but to be as it were a perpetual banishment, and an infamie neuer to beremitted; this is a matter able to make anie man besides him self, that should consider it deepelie and with due attention.

This is then the greatest paine that of all others is to be suffered in that vnfortunate place: for yf these paines were to be endured but for som certaine tyme, although it were a thowsand or a hundred thowsand years, or, as a certaine doctor saieth, yf there were anie hope that they should end in so much time, as al the maine occeā sea should be consumed drop by drop, taking out of it euerie thousand yeare but one drop onlie, yet this woold be som kind of comfort and consolation. But it passeth not soe in this case, for the paines shal becorrespondent to the eternitie of almightie God, and the continuing of this miserie, to the perpetuitie of his diuine glorie. So long as God shal liue, so long shall they die, & when God shal be no more that which he is now, then shall they also cease to be that which they ar. Nowin this duratiō, in this eternitie, I wish thee good brother, to settel & rest for som time thy consideration, & as a cleene beast to r[…]minate this passage now with thie self, for as much as the eternal, & euerlasting truth crieth, ¹⁶ and auowcheth saying. Heauen and earth shall passe, but my word[…]s shall not passe.

Saturdaie night. Of the glorie of heauen

THIS daie thou shalt meditate of the glorie of those that be blessed and happie in heauen, thereby to moue thy heart to the contempt of the world, and to an earnest desire to be in the companie of celestiall citizens.

To th'end therfore that thou maist in som sort vnderstand somwhat of this felicitie, thou hast to consider, a mong other things, these fiue that ar in it. The excellencie of the place; the ioy of the companie; the vision of God; the glorie of the bodies; & finallie the sacietie, and perfect store of al good things which is there.

First then consider th'excellencie of the place, and especiallie the greatenes thereof, which is wonderfull. For when a man readeth in certaine graue authors, that e[…]erie starre in heauen is greater then the whole earth, & moreouer that there be som starres of such exceeding greatenes, that they be ninetie times bigger then al the whole earth; and with this lif[…]eth vp his eyes to heauen, and seeeth in the same such a number of starres, and so manie voide spaces, where manie more starres might be set, when he seeeth this, I saie, how can he but woonder? how can he but be astonied & as it were besides him self, considering the passing greatnes of that place, and much more of that Souerain lord that created the same?

Now as for the beawtie of that place, it is a thing that cannot be expressed with words; for yf God hath created so wonderful and so bewtiful things in this vale of teares, what hath he created (trow ye) in that place, which is the seate of his glorie, the throne of his statelines, the pallace of his maiestie, the howse of his elect, and the paradise of all delightes?

After the excellencie of the place consider the worthines of the dwellers in it, whose number, holines, riches, & bewtie doe far exceede what soeuer can be imagined. S. Iohn saith that the multitude of the elect ar so great, that no man is able to count them. ¹⁷ S. Dionisius saith, ¹⁸ that the Angels ar so manie, that they exceede without comparison al corporal and material creatures vppon the earth. ¹⁹ S. Thomas agreeing with this opinion, saith, that like as the heauens in greatnes exceede the earth without anie proportion: so doth the multitude of those glorious spirites exceede the nombre of all corporall things that ar in this woorld with like advantage and proportion. Now what thing can be imagined more woonderfull then this? Certainlie this is such a thing, that if it were wel considered, it were sufficient to make al men astonied. And yf eche one of those blessed spirites (yea though it be the verie least among them) be more beautiful to behold, then al this visible woorld, what a sight shall it be, to behold such a number of beautiful spirites, & to see the perfections and offices of euerieone of them? There the Angels be sent in ambassages; The Archangels ministre and serue; the Principalities triumph; The Powers reioice; The Dominations gouerne; The Vertues shine; The Thrones glister; The Cherubines giue light. The Seraphines burne in loue; and al sing lawdes and praises to God. Now yf the companie and mutual conuersation of good and vertuous persons, be a thing so sweete and so amiable as wee dailie proue; what a thing shall it be to conuerse there with so manie blessed Saincts, to talk with the Apostles, to deale with the Prophets, to communicate with the Martyrs, and to haue a perpetual familiaritie with al the elect?

More yf it shal be so great a glorie to enioy the companie of the good; what shal it be to enioy the companie and presence of him, whome the morning stars dooe praise, at whose excellent beautie the sonne and moone dooe wonder, before whose maiestie the Angels and al those blessed spirites dooe bowe theire knees? what shal it be to behold that vniuersal and supreme good, in whome al good things ar conteined? that greater woorld, in which ar included al woorlds? and to see him, who being one, is al things; and being most simple in him self, and without al kind of mixture, doth yet comprehend in him self the perfections of al things? If to heare & see king Salomō, were thought so great a matter, that the Queene of Saba said of him. Blessed ar the men, ²⁰ and blessed ar these thy seruants, that stand in thy presence and heare thy wisdom: What shal it be to behold that most high Salomō? that eternal wlsdom? that infinite greatnes? that inestimable bewtie? that exceeding goodnes, and to enioie the same for euer and euer? This is the essential glorie of the Saincts: this is the last end and harborough of our desires.

Afther this contemplate the glorie of the bodies, which shalbe endued with those fower singuler qualities and dowries, to wit with Subtilitie, Swiftnes, Impassibilitie and Cleerenes: which Cleerenes shalbe so great, that ech one of the Saincts bodies shal shine like the sunne in the kingdom of their father. Now if the sunne which standeth in the middest of the heauens being but one, be yet sufficient to giue light and comfort to al this world, what a light shal so many sunnes and lamps make, as shal shine togetherin that place?

But what shal I say now of al the other goods which are there? There shal be Health, without infirmitie; Libertie, without bondage; Bewtie without deformitie; Immortalitie, without corruption; Abundance, without necessitie; Quietnes, without vexatiō; Securitie, without feare; Knouledge, without error; Fulnes, without lothsomnes; Ioy, without heauines; and Honour without contradiction. ²¹ There (as S. Augustine saith) shal be true glorie: for none shal be praised by error or flatterie. There shal be true honor: for it shal nether be denied o such as deserue it, nor giuen to such as merite it not. There shalbe true peace: for no man shalbe molested either by him self, or by others. The reward of true vertue, shalbe euen he that gaue the vertue, & hath promised himself for a reward of the same; whom we shal see without ceasing, loue without lothsomnes, and praise without wearines. There the place is large, beutiful, bright, and secure, the companie verie good, and pleasant; the time alwaies after one manner; not diuided into euening and morning, but continued with one simple eternitie. There shalbe a pepetual spring-time, which shal florish foreue more with the freshnes and sweete breathing of the holie Ghost. There al shal reioice, al sing, and giue continuall praise to that high giuer of al things, through whose bountiful goodnes they liue and raigne for euer. O heauenlie cittie! secure dwelling place! countrie where al pleasant things at to be found! people without grudging and murmuring! quiet neighbours! and men without anie want or necessitie. O that the strife and contention of this present state were ended! O that the daies of my banishment were once finisshed! when shal this daie com? when shal I com, and appeare before the face of my sweete lord and Sauiour?

Sundaie night, of the benifits of almightie God

THIS daie thou shalt meditate vppon the benifits of God, therebie to giue him thanks for them, and to enkendle in thy self a more feruent loue of him who hath ben so bountiful towards thee. And although these benifits be innumerable, yet maist thou at the least consider these fiue most principal: to wit, the benifits of Creatiō, Conseruation, Redemption, Vocation, and other particular and Secrete benifits.

And first of al, touching the benifit of Creation, consider with great attention what thou wast before thou were created, and what God did for thee, and bestowed vppon thee, before thou diddest merite or deserue anie thing; to wit he gaue thee thy bodie with al thy membres and senses: and thy sowle of so great excellencie, endued with those three noble powers, which be Vnderstanding, Memorie, and Will. And consider wel, that to giue thee this sowle, was to giue thee al things, for so much as there is no perfection in anie creature, which a man hath not in him in his manner. Whereby it appeareth that to giue vs this thing alone, was to giue vs at once al things together.

As concerning the benifit of Conseruation, consider how al thy whole being dependeth of Gods prouidence; how thou couldest not liue one momēt, nor make so much as one steppe, were it not by means of him; how he hath created al things in this world for thy vse and seruice, the sea, the earth, the birds, the fishes, the liuing beasts, the plants, and finallie, the Angels of heauen. Consider moreouer the health which he giueth thee, the strength, life, sustenance, with al other temporal helps and succours. And aboue al this waigh wel the miseries and calamities, into which thou seeest other men fall euerie daie; and thou thy self mightest also haue fallen into the same, yf God of his great mercie had not preserued thee.

Touching the benifit of Redemption, thou maist cōsider therein two things. First how manie & great the benifits haue ben, which owr Sauiour hath giuen vs by means of the benifit of Redemption: and secondlie how manie and how great the miseries were, whith he suffred in his most holie body and sowle, to purchase vs these benifits. But to the end thou vnderstand better, and feele in thy self how much thou owest vnto this thy lord, for that which he hath endured for thy sake; thou maist consider these fower principall circumstances in the misterie of his sacred Passion; to wit, whoe is he that suffreth; what he suffreth; of whome; and to what end he suffreth. Whoe is he then that suffreth? God. What suffreth he? The greatest torments and dishonour, that euer were suffred. Of whome doth he suffer? Of hellish and abominable creatures, who in theire woorks ar like euen to the divels them selues. To what end doth he suffer? not for anie cōmoditie of him self, or anie merite of our part, but onlie for the bowels of his infinite charitie and mercie.

As concerning the benifit of Vocation, consider first of al, what a great mercie it was of God to make thee a Christian, and to call thee to the Catholique faith by the means of holie Baptisme; and to make thee also partaker of the other Sacraments. And yf after this calling, when thou hast by deadlie sinne lost thine innocencie, our lord hath raised thee vp from sinne, and receaued thee againe into his grace, and set thee in the state of saluation; how canst thou be able topraise him for this so singular a benifit? what a great mercie was it to expect thee so long time? to suffer thee to commit so manie sinnes? and to send thee so manie godlie inspirations? and not to shorten the daies of thy life, as he hath donne to diuers others that were in the same state? and last of al to call thee with so mightie a vocatiō, that thou mightest rise vp againe from death to life, and open thine eys to the eternal light? what mercie was it also, after thou wast conuerted, to giue the grace not to returne vnto deadlie sinne againe, but to vanquish thine enimie, and to perseuer in good life?

These ar the publique and knowen benifits; but there be other secrete benifits, which no man knoweth, but he onlie that hath receaued them: and againe there be som so secrete, that euen he him self who hath receaued them, knoweth them not; but he onlie that gaue them. How manie times hast thou deserued in this world either through thy pride, negligence, or vnthankfulnes, that God should vtterlie forsake thee as he hath donne to manie others for som one of these causes, and yet hath not he dealt thus with thee? How manie euills & occasions of euills hath our lord preuented with his prouidence, ouerthrowing the snares of thine enimie, and stopping his passage, and not permitting him to execute his wilie practyses and designements vppon thee? How ofentimes hath he donne for euerie one of vs that which he said to S. ²² Peeter. Behold Satan hath required to haue yow for to sift as wheate: but I haue prayed for thee that thy faith faile not. Now who knoweth these secretes but onlie God? The positiue benifits be such as a man may somtimes vnderstand and know them: but priuatiue benifits which consist not in dooing vs good, but in deliuering vs from euils, who is able to vnderstand? Wherefore as wel for these, as for the others, it is reason wee should alwais be thankful to our lord, and vnderstand how farre in arrerages wee be in our reckoning with him, and how much more we be indetted vnto him, then wee ar able to paie, seeing wee ar yet not able to vnderstand them.

But that thou in som sort know better the greatnes of these benefits which God hath bestowed vppon thee, it maketh much to the purpose that thou consider eche one of these benefits with the circumstances annexed vnto them which be: whoe he is that giueth the benifit; who he is that receaueth the same; wherefore it is giuen, and in what sort.

As touching the first circumstance thinke wel with thy self, how great he is that bestoweth these benefits vppon thee, seeing he is God; consider the greatenes of his omnipotencie, which is declared vnto vs sufficientlie by the woork-manship of this woorld, with the whole vniuersitie of creatures conteined therein. Consider also the greatenes of his wisdom, which is knowen by the ordre, agreement, and maruailous prouidence which wee see in al things. For yf thou meditate wel vppon this circumstance, thou shalt com to vnderstand, that not onlie the afore-said benifits, but also the least thing that maie be, as for example an apple, or nut, sent thee by this so great and worthie a king, ought to bee highlie esteemed of thee, for the worthines of him that giueth it.

The greatenes also of these benifits is no les to be esteemed in respect of the second circumstance, that is of the basenes of him that receaueth them, then in respect of the excellencie of him that giueth them. And therefore the Prophet Dauid said. O lord what is man that thou art mindful of him, ²³ or the sonne of man that thou visitest him? for yf al the whole woorld be scarce as much as an emmot or ant in comparison of the maiestie of almightie God; what then may man be in respect of him, whoe is but so small a portion of the whole woorld? And therefore how can it be but great mercie and maruail, that so high and Soueraine a Lord should haue so particular and speciall care to dooe so much good to so little an emmot?

But now what wilt thou saie, yf thou consider the cause of these benefits, that is, wherefore they be giuen thee? It is euident that no man doth good to an other, nor maketh as much as one steppe for him, without som hope or pretense of interest. Onlie this our lord bestoweth al these benifits vpon vs, without anie pretense or hope, that wee of our part maie dooe anie thing redounding to his commoditie and profit. In so much that whatsoeuer he doth for vs, he doth it of pure fauour and grace, moued thereunto by his onlie goodnes and loue. And yf thou think otherwise, tell me, I praie thee, yf thou be predestinated, wherefore els did he predestinate thee? wherefore afterwards create thee? redeeme thee? make thee a Christian? & call thee to serue him? what might there be heere, that might moue him to bestow such exceeding great benifits vppon thee, other then his onlie goodnes, and loue towards thee?

Neither is it a thing of les importance for this purpose, to consider the means and the manner, with which he doth vs so much good, that is the hart and will with which he doth it: for that all the good the which he hath donne vnto vs in time, he determined from al eternitie to dooe it. And so from al eternitie he hath loued vs with perpetual charitie; and for this charitie and loue towards vs he determined to dooe vs al this good, and to haue an especial care of our saluation: to which he still attendeth with such prouidence and ouersight, as yf void of al other affairs, he had nothing els whereto to attend, but to the saluation of eche one in particular. Heere then hath euerie deuowt sowle where vppon to ruminate and consider as a cleane beast, night and daie, and where she shall find most abundant and sweete pasture for all her life.

Luc. 7.37. ↩
Psalm. 89.11. ↩
Mart. 13.35. ↩
Isaia 40.6. ↩
tom. 1. epistol. 3. cap. 11. ↩
Prou. 23. ↩
Galat. 6.[…] ↩
Apoc. 21. ↩
Luc. […]1. ↩
Iob 9. ↩
Isai. 30.27. ↩
Isai. 10.3. ↩
Math. 25.41. ↩
Bonauent. in fascioulario c. 3. ↩
Gregor. ↩
Matthae. 14.35. ↩
Apocal. 7.9. ↩
Caelest. Hierar. c. 14. ↩
p. q. […]. ar. 3. ↩
1. Regu. 10.8.
↩
August. ↩
Lu[…]. 22.31. ↩
Psal. 8.5. ↩

Chapter 5 of 23