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 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 vvilling after thys wretched life to goe to his desired home besides prayers and common exercises to vse also diligēce 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 vvith the beautie of colours 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 vvee shall bring it to passe that vppon the alter of our harts there shall alvvayes burne the fire of diuine loue wee beeing alwayes busied in godly prayers and deuout meditations Therefore 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 cōmitt any thing that day that shall be contrarie to his diuine maiestie Beseech him that he vvoulde 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 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 cōsider with thy selfe how small a coffin wil cōtaine thy body end all thy meditations with that prayer which Christ himselfe taught his disciples As often as thou awakest in the night 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 VVhen thou sittest downe to eate or risest vp from the table alwayes remember the example of our Lorde lift-vp thine hart vnto thy GOD cōsider that it is he that giueth thee meate and drinke vvho 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 vvant 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 crovvned vvith thornes racked vpō the crosse hauing neyther beauty nor cōlinesse 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 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 vvhere 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 vvith 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
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 vvine 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 vvine doe you not thinke that this seruaunt should badly fitte the humour of his Lord A wretched sinner is like to such an one vvho 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 I will keep my strength for thee ô Lorde And the Wise man sayth that from his youth hee sought for wisedome vvhich is true vertue But of all them that deferre repentance Saint Gregory saith Hee is farre enough of from fayth vvho 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 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 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 VVorlde is as an excommunicated man for as the Church doth not pray for him that is excōmunicated 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 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 cōmanded his standard-bearer to bee called vnto him to whom hee thus spake saying Thou hadst wont to carry myne imperiall ensigne before me whē I went to warre nowe also carry the ensigne of my death which is thys poore vvinding-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 vvho 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 vvhat stately and royall buildings I haue lyued now vvretched 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 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 For thys cause the Lord would bee carryed without the Citty to signifie that hee had no parte in the VVorlde and whosoeuer will bee pertaker of the fruites of hys passion hee must renounce the vvorlde 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 according to the exposition of Saint Hierome is the house of confusion vvhich 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 The whole worlde lyeth in wickednesse Saint Bernard also counselleth vs very well 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 cōsolation which is bestowed nor for the future glory which is promised To be briefe there is no bitternesse so great vvhich 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 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 VVorlde which hath in it many euills many diseases of sin we see also much filthines many blemishes in it which cōtaminate 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
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 lōger 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 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 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 vveight vpon one which is the weakest and the oldest Such an one is he that reserueth for feeble old age the vvhole 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 vvithout 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 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 burdē 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 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 cōuersion 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 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 exāples The first is because if any man had rather bee sicke then sound a seruaunt then free poore then endued with some cōpetent 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 thē 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 Who soeuer committeth sinne is the seruant of sinne And S. Augustine saith 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 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 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 whō 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 Secōdly if any one had receiued mony or other great riches of his Lord on this cōdition that he should negociate traffick therwith by his diligence should increase the sum and he in despight of his Lord cōsumeth 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
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 VVhen she shall turne her eyes to view the vanities of this world and the darknes of the earth shee shall admire and vvonder at the brightnes of the light glistering aboue her and shall manifestlie knovve that thys worlde is night and darknesse The breaste shall beginne to pant and beate the forehead shall waxe stiffe whence cold svveate shall issue the eyes shall growe dimme the eares deaffe the nose shall sinke downe the nosethrils shall bee filled vvith 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 novve beating neuer a whitte novve stryking softlie and sometymes creeping lyke a vvorme or a pysmier the feete shall vvax cold and the whole flesh shal turne to corruption Those antecedent tokens of death neerely approching 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 vvith 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 thē 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 whē the wretched soule shal view the vvhite and vnspotted garment that was giuē her in baptisme to be nowe blacker then pitch she shal sigh and mourn vvith greate lamentation and howling saying Woe is mee woe is mee miserable wretch who hath changed my garmēt 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 vvhich thou hast alwayes beene obsequious which thou hast credited which thou with me hast imployed thy selfe in alwayes follovving myne aduice and counsaile therefore with mee thou shalt for euer dvvell 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 vvithout consolation teares without ceasing hideous noyse vvithout 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 vvhom 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 vvhich 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 vvhy 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 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 vvhich I shall dwell vvithout 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 vvhich would not see the light of truth and the vvay of righteousnesse cursed bee thine eares which refused to heare the wordes of eternall lyfe Cursed bee thy nosethrills vvhich 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 vvhich denyed almes to the poore Cursed be thine heart vvhich brought foorth so many and so vncleane cogitations and counsayles Cursed bee thy feete vvhich vvould not frequente the Church of Christ Iesus Cursed bee thy members vvhich neuer brought foorth the vvorkes of repentance And cursed bee all thy workes which haue deserued so cruell and so endlesse torments Consider therefore my brother from vvhat great daungers and feares thou mayst nowe delyuer thy selfe if so novve 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 Learne novv to dye to the vvorlde that thou mayest lyue vvith 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 novve thy body vvith 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 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 vvhy 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 And heare why it is exceeding euil It is euil in the losse of the worlde vvorse in the seperation of the flesh but worst of al in the double torment of the vvorme 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 thē 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 thēselues 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 that there are fourteene partes of that felicity vvhich all the Elect shall perfectlie haue vvhen that generall session is ended seauen of the body and as many of the soule the first of vvhich is beautie for in that lyfe the beautie of the righteous shall bee equall to the beautie of the Sunne vvhich shall bee seauen folde brighter then it novve is VVhere-vppon it is written That the iust shall shyne as the Sunne in the Kingdome of God The second shall bee theyr agilitie 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 VVe may beholde an example of this velocitie in the beames of the Sunne vvhich at the Sunne rysing in the East are in a moment carryed to the VVest 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 thē in those things that are liuelesse The third part of their beatitude is fortitude for whosoeuer shall be accounted woorthy to be numbred vvith 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 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 which shall bee vvithout infirmitie Of thys health of the righteous vvhat can bee sayd better then that which the sweete Singer of Israel speaketh 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 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
danger yea as secure impure negligent and vvithout anie regarde wee hasten vvith greate celeritie to finde out this insufferable and importable euill But some man vvill say a finite sinne ought not to bee punished vvith an infinite torment Almightie GOD is iust and that which is finitely committed ought not to bee infinitelie plagued To which Saint Gregory aunsvvereth that hee should say vvell 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 vvas finite But they vvould 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 vvho 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 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 povver 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 alvvayes meditate vppon those thinges vvhich 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-vvryting 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 dovvne into vtter darknes and into the euerlasting flames of hell Blessed is hee that vvatcheth 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 ovvne 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 VVho vvill gyue riuers of vvater to my head and fountaynes of teares flovving night and day from mine eyes that I may vveepe for my sinnes and bevvayle 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 VVritten 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 TVVo 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 VVorship 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 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 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 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 vvhom thou didst shevve thy povver 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 vvho warred vnder thy banners wherevpon thou also art called a valiant and strong GOD the God of armyes and the Lord of hostes But vvhen 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
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 vvill 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 vvithout intermission and gnaweth the conscience like a worme by the gnawing of which that horrible voyce of the damned ariseth 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 ovvne frailety and weakenes haue in theyr peruerse cogitations descended into iudgemēt 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 saying As the heauens are higher then the earth so are my wayes higher thē 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 whē 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 frō 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 thē 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 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 frō the feare of our enemies might serue thee not with that olde seruile loue which was for feare of punishment and vengeance but vvith a filiall loue as a Lorde and Father who neuer ceaseth to showre downe his benefites vpon vs his children VVhich 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 vvith 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 vvee are adopted sonnes by vvhich adoption if wee doe our duties wee come to the inhearitance of thy kingdome vvith 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 vvit 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 VVhich seeing it is so I desire thee O Lord That
nor ceremoniall sacrifices doe please thee or shall at any time hereafter content thee for thou art a Spirit and wilt bee vvorshipped 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 knovve that no man in this vvorlde 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 frō 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 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. VVe 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 VVho in the distinction of persons in a perfect Trinity in the vnity of substance and in Maiesty doe liue and raigne without beginning vvithout 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 vvith 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 vvhat 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. VVhat 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 Eccles 1. Eccle. 12. Esay 30 A similie What wee are to do in the morning What we are to doe at night What we are to doe when the houre soūdeth What we are to doe when wee sit at meate A prayer against tēptations A Prayer Iohn 17. Ierem. 20. Hugo lib. 3. de anima What man was before hee was borne Eccles 3. S. Augustine S. Bernard in his meditations Innocentius of the miseries of mans life Iob 14 Gene 3 Iob 10 Iob 21 Isidore Chrysost. Epist. ad The odor Laps The deuil is the King of pride Iob. 41. Greg. lib. 34. Moral cap. 25. 1 Iohn 3. Sinne is to be eschewed for three things Iob. 7. Apoc. 2. Esay 53. Ibidem God plagueth and punisheth sinne euery where Micah 7. A Simily A Simily Psal. 51. Sinne maketh the deuil merry Gen. 14. Gregory A Simily Iob 1. Iob 30. 1 Pet. 5. Iob 40. Luke 15. The dammage and hurt that comes to the soule by sinne Esay 59. Augustine Ezra 6. Ester 7. Prou. 19. Lib. 3. de consol Philoso cap. 1. Soph. 2. Psal. 21. Esay 59. A simily Esay 10. August Ser. 144. de tempt Lib. 4. de consola Philos. Psal. 49. 1 Iohn 3. Iohn 8. Math. 16. Luke 9. Hier. in an Epistle to Susanna Hier in an Epistle to Iuliana cap. True repentance August in his Soliloquies Three parts of repentance Contrition what it is In his 16. Sermon vppon the Cant. August Cassianus vpon the 120. Psalm Chrysost. of the compunction of the hart Confession In his 30. Sermon to the brethren in the wildernes In his 5◠Sermon de tempore Ierem. 8. Isidor lib. de Etym. Leo in a Sermon Satisfactiō Augustine in his Soliloquities Gregory Hom 5 ad Monachos Augustine in Psal 50 In what things satisfaction cōsisteth 1 Iohn 2 Ecclus 35 Luke 11 The fruites of almes-deedes Prou 16 2 King 4. Esay 58. Tob 4 Lib. 18. Moral c. 10 1 Kings 1◠Prou 3 Three