A DIAL Of daily Contemplation, or divine exercise of the mind: instructing us to live unto GOD, and to die unto the world. First collected & published in Latin, at the request of a godly Bishop, and reverent Father, RICHARD, sometime Bishop of Dirham, and Lord Privy Seal. Now newly Translated into English, by Richard Robinson, Citizen of London.  
Seen, and allowed.  MATTH. 24. Estote & vos ideo parati, quia qua hora non putatis filius hominis venturus est. 
RECORDARE ET RED Simplicitate & Synceritate.  
ANNO. 1578.   

¶ CLARISSIMO DOCTRINA, ET Pietate viro, D. Alexandro Nowello, Paulinae Ecclesiae Cathedralis dignissimo Decano, Patrono suo singulari. R. Robinsonus Londinensis, Gratiam & Benedictionem A Domino Deo sempiternam.  
ALUMNUS Salutis nostrae munificentissimus JESUS CHRISTUS, (Reverendissime Patrone) VT DIVI PAULI AD EPHESI. CAP. 2. LEGIMUS, (VOLENS MORTALES Q VOSLIBET PER PECCATA MORTVOS, GRATIA DIVINA VIVIFICARE SVA) variis quasi modis nostram per semetipsum restitutam felicitatem demonstrans, nos sic sibi conseruatos: ad recordationem hinc inde debiti nostri, tanquam optimus Pater filios, Pastor egregius oves, nec non dux vigilans, & Consolator validus commilitones suos maximopere instimulare visus ●st. Quo quidem exemplo, si mundi nationes quaecunque, integrum Corpus Ecclesie suae fidelis incorporatum, hodierna luce inter se probationem verissimam adimplere queant: Si vel quae nam earum dudum longinquae, ●am vero propinquae, gratiae promissioni divinae presentis, aut iminentis factae sint: Inter easdem, nimirum Angliae huic nostrae, praeluxit etiam admirabilis gratiae salutiferae splendor. JUSTICIA SCILICET, CUM ET PAX SVA APUD NOS PER ANNOS JAM MULTOS DEOSCULATAE SUNT INVICEM, MISERICORDIA PARITER ET VERITAS NON SOLUM SIBI OBVIAVERUNT VERUMETIAM NOS OMNES TUTISSIME CIRCUMUNIVERUNT. Adeo ut Patria hec nostra a priore lapsu ad presentem stabilitatem, a defectione ad perfectionem a periculo ad felicitatem, a servitute ad libertatem, a tenebris ad lucem, a morte denique ad vitam, restituta, visitata, & in hunc modum vivicata, non mediocre habet unde congratuletur his verbis: A DOMINO FACTUM EST ISTUD, ET EST MIRABILE IN OCULIS NOSTRIS. Itaque tanta providentia ex ultans divina, Quanto magis de se erga salvatorem hunc suum mentem sanam in corpore sano, de tempore in tempus omnimodo prebere debeat, etiam orbis totius saciei liquido constat. Prefertim iam instantibus novissimis diebus quae (ut scriptum est Actibus Apostolorum. cap. 2.) Pater iste Celestis sua constituit potestate, non nostrum sit nosce tempora novissima, nec temporum articulos. Eo libentius accipiamus, igitur interea virtutem, quam Spiritus Sanctus attulerit nobis: Prebeamus que nosmetipsos non solum cum HIERUSOLEMIS, universa JUDEA, atque SAMARIA, PRIORE MUNDI AETAE· Verumetiam toto cum Ecclesiae suae fidelis corpore incorporato apud hoc seculum ubicunque disperso sua in servitute servos vigilantissimos, ut simus ei testes acceptabiles etiam usque ad ultimum terrae. Mundum quinimo facinerosum, Demonem Maliciosum, Carnemque proclivam ad malum a nobis exuentes: Corpus autem lucidum, armaque lucis nobis induentes, accurate invigilemus, fideliter oremus, nosmetipsos denique nostras lampades oleo repletas iugiter preparemus, Summum, Celestemque sponsum, agnum illum immaculatum in throno suo regnantem, gaudio & letitia summa ut conveniamus. Ad haec gratissima (reverend IN CHRISTO PATER) Quocies cunquae nos non hospites & incoles, sed & conciues sanctorum & domestici. Dei, ad nuptias Agni inuitatos, oleoquae letitiae comuniter unctos Contemplor, Architectureque divinae quasi structuram ornatissimam templi sancti sui, tum temporalis in hac vita, tum spiritualis in futura preordinatam et vocatam: Iterum atque iterum animi mei intimis affectibus inter alios exoptans feliciter stabiliri pacem ISRAELIS nostrae (Tametsi, dicto, facto, etiam vel cogitatione infimus minimusque essem expectationi cuilibet optimae corespondere) Tamen quoquo modo benevolentiam adhibens optimam, meo memet metiens pede protenus in stuporem redactus: Dum dudum hac ex part proprio Colluctarier studio. Tandem proposito favens meo. Ecce, ENDYMIONIS (si ita dicam) SOMNIUM CVIUSDAM IGNOTI, occurrebat, benevolentiae pariter et imperfectioni suppeditaturum meae. VT POTE. DE VITA CONTEMPLATIVA, (quae sit vita non secundum hominem, communem, ut apud Aristotilem, lib. Ethicorum. 10. sed et vita divina eaque optima imitanda) ab Authore ignoto, jussu vero REVERENDI CVIUSDAM RICARDI DUNELMENSIS EPISCOPI in septenam quotidianamque excercitationem, commemorativam digestum, ex sacris Scripturis, Doctorum Primitivae Ecclesie, aeque ac posteriorum auctoritatibus desiunptum in Latinis primum divulgatum verbis, per annos ab hinc septuaginta et octo elapsos obdormitans, Hoc iam denuo tam tenui industria mea elaboratum, a somno, ad vigilantiam, a morte ad vitam, extra oblivionis sepultura ad memorabilem famae sculpturam, postremo e Latino sermone in maternam linguam nostram qualecunque manibus evadit completum meis, Publicae tantum utilitati commendaturum, omni conamine in lucem emittere statuebam. Explorato deinceps MOYSE vel AARAONE quodam pastore obseruantissimo, cuius satis perspectae vitae integritati (nempe ut professioni ita et probationi, vox ipsa populi tanquam vox dei in patronum eligendum applauderet consentanea) Inter alios tum doctrinae, tum pietatis fyncerae prestantissimos nostra aetate MAECENATES. Maxima equidem animo meo de Paternitatis tuae dignitate sese involuebat benevolentia, cum optimis quibusque de Patrocinio, benemerita. Cuius quidem Paterno favori, juditio non tam docto quam approbato, praefulgidoque vitae sanctimonio, velut examplari condigno, fausto nunc demum omine, SUB TITULO HOROLOGII CONTEMPLATIVIQ VOTIDIANIS, velut novellum quoddam Anni iam insequentis omni cum humilitate pariter et reverentia debita, a me consecratum, dedicatumque, Si modo gratum et acceptabile fuerit visum: Ceteri omnes non dubitavero domestici fidei, inde in optimam acceptantes partem, quod (AD RECTE VIVENDUM DEO, MORIENDVMqVE MUNDO SPECTAT) non solum consequi possint, Verumetiam tam Simplicem quam Synceram Benevolentiam erga omes meam facilime contemplentur et complectentur promptissimam. DEUS OPTIMUS MAXIMUS, sua immensa clementia, et bonitate ineffabili dignetur, cum de Caelesti tribunalique throno suo judex supremus, sedere sit venturus, Nos omnes unius suae fidei contemplativam Ecclesiam, pari opera vigilantes, vinculoque simili, spei, pacis, et dilectionis, obtemperantes suae, Ditione eternali cohereditari secum preseruaret conseruaretque beatissima sua▪ Ad quam et in qua Deitasuna in trinitate et trinitas una in Deitate absolutissima potentia PATRIS FILII ET SPIRITUS SANCTI, sua semper gratia et benedictione, tuam paternitatem cogitaciones tu●s, simul et actiones omnes divinas, beat, regat, dirigat, Protegatque, ad nominis sui gloriam propagandam, Ecclesiae, sanctae suae, nec non congregationis christianae utilitatem. Denique ad animae tuae ipsius, consolationem in Christo JESV Perhennem. Amen.  
¶ Londini ex Domicilio meo, in Perochia Sancti johannis Euangelistae nuncupata. Primo die Mensis JANVAR 11. ANNO salutis humanae. 1578. Tuae Dignitatis humilimus Studiosissimusque Orator, Ricardus Robinsonus. Londinensis.   

The authors Epistle, or Preface to this work. SAPIENCIAE. CAP. 2. Exiguum, & cum tedio, Est tempus vitae nostrae.  
sithen that by natural course, the date of man's life is short, and as experience showeth, the Process of the same is full of perils, both of soul and body. And moreover, our mortal complexion is yet subject to many corporal infirmities, passions, and inordinate affections of the spirit. And so we pass away our days by continual interchange: as then sick, now, in health, then tich, now poor: then in hope, now in despair: and now in discomfort, then in consolation. Therefore JOB, making familiar comparison, likeneth the beginning, the mids, and the end of man's life, unto a flower.  
For right as a flower in the first appearance or rising is tender and feeble, and soon overthrown, oppressed, and consumed and all be it that in the process of growing, it springeth and riseth pleasantly, yet by alteration of Night and Day, mutability of wind and weather, misty Clouds, and tempestuous air. This foresaid flower is in continual interchange, and standeth never stable in one flourishing state any long time, but finally fadeth away, returning to very earth and powder.  
Right so a man in the tender state of his innocency, is unable to help himself, and to nourish himself, in the necessity of Nature he hath no suffisance. Then growing up to Childhood, he is both feeble of corporal strength, and weak in wit: and by casual chance of any intemperancy, excess, or surfeit, he is soon quailed and brought to his end. Then flourishing and springing up to the ripeness (that is) unto years of discretion, portlines of stature, and perfection of manly strength: he is apt to be possessed with many sundry perils both spiritual and corporal, and under the change of many fortunate chances.  
And so concludingly, in decrepit age he must need suffer the impotency thereof, and the misery of many sore languors: and finally be sequestered from this life and worldly vanities thereof. And thus he never standeth firm in one stay.  JOB. 44. 
Homo natus est de muliere brevi vivens tempore, repletur multis miserijs: Qui, quasi flos egreditur, & eonteritur, & fugit velut umbra, & nunquam in eodem statu permanet. etc.  
And thus our time revolving by continual alteration, (to conclude and finish our perilous pilgrimage in this vail of tears) succeedeth dollorus Death: the which no man by natural course can eschew. And of the time, the place, the manner, or the kind of his death, is no man that naturally knoweth: and then according to his deserving he shall have his doom.  
Therefore, sithen our time is but short and uncertain, and by reason of divers impediments right daungerus, it should be the rather more profitably spent: For as Saint Bernard saith, There is nothing committed to the disposition of Man, more precious than time. All be it, many worldly men labour and turmoil themselves with weariness in worldly travels, wasting their days in mere vanity. And carnal Creatures, blinded with sensual appetites, loathsomely consume their precious time, wherein they might attain unto knowledge and soul's health, making no more account of lost time (which is unrecoverable) then as it were but of vile price, and of no value.  BERNAR. 
Nihil preciosius tempore: heu, nihil hody vilius computatur. Transeunt dies salutis, & nemo sibi diem unquam causatur rediturum.  
And though for the profitable employment of our time most requisite it be for all estates and conditions what so ever, to be exercised in reading or hearing divers works and compiled matters, wherein might be contained noble histories, moral documents, and royal examples of personages renowned for their virtuous life and conversation: which when we duly read and regard, may fructify and bring profit to us in our lives and manners of living, for the advancement of virtue, and the ahollishing of vice. Yet is there no exercise or labour taken in hand, nor time better spent, then in reading the sacred volumes of the Scriptures. For the knowledge of Scripture, by many reasons, strengtheneth our Patience, and giveth us consolation in all adversity. Wherefore, the understanding of it to every estate higher or lower, is both honourable, pleasant, and profitable, as Cassianus saith.  Non aliqua in mundo potest esse fortuna, quam literarum non auget gloriosa notitia. 
Yet notwithstanding, holy Scripture hath a special prerogative beyond all other doctrine, or profane compiled matters. Whetefore Saint Jerome compared holy Scripture to a Mirror, or a Glass, saying.  Scriptura enim speculum est, feda ostendens, & corrigere docens. GREGO. 
Sacra enim scriptura, est quasi Speculum quod oculis mentis opponitur: Ibi enim sentimus, Quantum proficimus, & quantum a profectu long distamus.  
For like as a Glass showeth a man the spots, deformities, and faults of his face, the which by the sight of his eye, he can not discern: so the declaration of holy Scripture lighteneth a man's reason, and maketh him more profoundly to know the goodness of God, his own unthankfulness, the danger of sin, the vallure of virtue, the vicious vanity of this world, the short process of our life, the endless torment of hell ordained for sinners, and the perpetual pleasures of heaven, prepared for just and godly persons. And though by the judgement: of natural reason, men may indifferently have a gross conceit between vice and virtue, good and evil, some discerning clearly, some darkly, according to the measure of ingenious wit and capacity in him that so deemeth and judgeth: yet notwithstanding, holy Scripture cleareth a man's conscience and conceit, yea and helpeth reason perfectly to understand in what state he standeth: and whether in the ways of virtue or vice he furthereth or faileth. Therefore, David the Prince of Propphetes, said.  Declaratio sermonum tuorum illuminat, & intellectum dat paruulis 
And by a gross comparison, though all mertalles be good in their use, yet is there great distinction of degrees among them, and diversity of value: as Brass is more of price then Iron, Tin, better than Lead, and Copper exceedeth Tin▪ and one penny of silver, is worth ten of Copper: and one penny of gold, is worth seven of silver. Even so is it among Treatises, Lucubrations, and matters composed and compiled: for they have their diversity and difference both in matter and manner of saying. And divers degrees of goodness may be found in the same, As good, better, and all the best. Wherefore in beholding well this persuasion, I intent neither to dispraise, nor yet to attribute▪ singular praise superfluus to any form of compilation or travel in special. But by this digression, I purpose by God's grace, to commend unto devout and godly disposed Readers, this memorial: that for as much as our time is precious, short, and full of Impediments: that by their knowledge, they should choose the best matter for their spiritual and gohstly nourishment of the soul: as they would do in meat and drink, clothings, and necessaries for the sustentation of their body, and take their special and frequent recourse in the exercise of reading such books, as shall make best for their consolation and profit spiritual. Thus in as much as holy Scripture, and the fruits thereof well understanded and duly executed, is a very guide to eternal life, as is said.  JOHN. 5. 
Scrutamini Scripturas, quia vos putatis, in ipsis vitam eternam habere.  
And because now a days men are best delighted to hear or read such works as are compendious, pleasant, and profitable, short in sentence, and large in sense. Although for lack of cunning, and others sundry impediments, I am insufficient to compile such a piece of work, yet nevertheless, by the grace of GOD, I intend to accomplish my best endeavour, according to my slender talon, in setting forth a compendius Treatis, to the honour & praise of God, and spiritual profit of such as shall take any pleasure in reading thereof, which may be called, the Contemplation of sinners. And by a similitude, forsomuch as even as a man delighted in the diversity of meats and drinks, and apparel for the body (for alteration or change thereof, reneweth appetite and affection) So likewise the spirit of man rejoiceth and taketh comfortable refreshing of the interchange and diversity of divine matters, which is the food and furnirure of the soul. I purpose to divide this Treatis in seven parts, according to the seven days of the week: so that for every day a man may find in reading, a several delectation, and remember a new excercitation. And to make this compilation more authentic, I purpose not to insert nor allege any sentence thereof in the Latin tongue: but either that which is probable by holy Scripture, pronounced by our Saviour Christ himself, the four Evangelists, or that which his Apostles have left us, or that which the ancient Fathers of the primative Church have written for ou●●omfort, or sometimes the moral mixtions of Philosophers addicted to virtue hath revealed unto us, either else such good and godly advertisements, as the good and godly writers of the latter times have offered me, incident to the consummation and finishing hereof in good and decent order: although our gross native language (and specially in composing of meeter is such) that it can not in all points agreed with the perfection of the Latin tongue, hath made me to write the matter itself in Latin, and to comprise my own private opinion under the same in english verse: supposing that some light is rather thereby made into the work, than any obscurity by my doing.  
And to conclude, beseeching every man that shall hear or read this aforesaid Treatise: that they judge not, ne backbite my doings, before they have read, and sufficiently digested the same: I submit my poor and insufficint capacity to the discreet correction of every reasonable Reader.   

¶ THE AUTHORS' Commemoration for MONDAY.  

Behold this worldly wretchedness,  
Of evils which ever us possess.   

The Translators Application.  
First when Thalmighty providence did heaven and earth created,  
An universal darkness did them both obtenebrate:  
Then liked the Lord to make a light divided from darkness,  
The darkness should night signify, the light should day express.   

This day therefore darkness mundame,  
Eschew and walk in light o man.   PAUL ad Rom. CAP. 15. 
Whatsoever things are written, for our learning and instructon are written, that by patience, and consolation of the Scriptures, we might have hope.  BERNARDUS super Cantica. 
IT behoveth a man to know, in what order, with what affection, with what intent, and what things they are which he aught to know: That is, in what order, That he do first learn thoroughly that which is most in season, or fit for time, tending unto welfare. With what affection, That he learn such matter as is more fervent and more vehement to make him in love with knowledge. To what intent, That a man not for vain glory, neither for curiosity, or any such like, do take any thing in hand to know or make known, but only to the end that God may thereby be glorified himself, and his neighbours edified.  HUGO de Sancto victore. 
THere is nothing in this life perceived, or felt more sweeter, there is nothing taken more greedily, there is nothing which so sequestreth a man's mind from the love of the world, nothing so strengtheneth and fortifieth the mind against temptations, nothing so encourageth a man, and furthereth to the accomplishing of every work and of every travel, more than the study and zeal of, and unto the sacred scripture.  PROVERBIORUM. CAP. I 
A wise man that heareth wisdom, shall become thereby more wiser than he was.  

This volume brief of slender quantity,  
Called, of sinners the contemplation.  
Accords well for each state and degree,  
Guiding by grace and due direction.  
Our Soul to seize in sure salvation,  
Therefore this title profoundly knowing:  
Which of thy conscience may 'cause correction,  
In heart emprint, with matter following.   CHRISOSTOMUS super Matthe. 
THere is known to be in the Sea a confused noise, a continual fear to such as sail there, an infatigable beating together one wave with an other, an unconstancy continual: and even so fareth it with the world.  PSALMORUM. 77. 
THY way and thy paths are in the seas in many waters.  Ambrosius. 
THis life of ours is replenished with such evils, that in the comparison thereof, even death itself is thought to be a remedy, and not a punishment unto us.  ESAI. CAP. 45. de impijs. 
THey are all confused and ashamed, all the workers of wickedness are together gone to confusion.  IEREMI. CAP. VI 
THey being confusedly scattered, are not confounded, and are nothing ashamed of their wickedness.  BERNARDUS. 
THE small number of souls that live well, trieth the danger of this world, and so doth the multitude of them that persist and go through the same.  Ambrosius in sermon. 
IN the troublesome sea of this world (saith he) we must greatly fear, lest that either the sturdy violence of the tempest do carry away our ship, or that the flowing stream do sink and swallow it up, either else lest that some cruel Pirate, or Rover do seize upon it as his prize, and so lead it away with him into perpetual thraldom.  

These sentences before resemble by figure,  
The world as it were set in the salt See:  
Whose perilous passage as in portraiture,  
explaineth merely cares and calamity.  
Whereunto is subject, each state and degree,  
For as the Sea is ever in commotion:  
With raging storm, and perilous perplexity.  
So is this world wallowing in confusion.   JOEL Proph. CAP. 3. 
THE Sun and the Moon are deprived of their light, and the stars of the Firmament have withdrawn their glittering hue.  PSALM. 14. 
THey have all gone out of the way, and are altogether become unprofitable.  SAPIENCIA. CAP. 17. 
FOR with one chain and bond of darkness, were they all bound together.  AUGUSTINUS. 
I Have slided away into temporal and worldly matters, which are vain and transitory, and see, I was beset with darkness.  BEDA. 
HE that reacheth after the cup wherein is poison, doth as it were sip upon the brim of the cup for the Honey sake: because he would feel how sweet it is, and not because he feareth how deadly an end it bringeth.  TRENO. 4. 
HOw dim of colour is the gold become, the best colour thereof is faded and changed: the chief stones of the Sanctuary are dispersed in the upper end of the streets.  MATH. CAP. 15. de impijs. 
THey are blind themselves, and the guiders of such as are blind.  

Each sentence here of foresaid Scripture,  
showeth Sun, Moon, and Stars to our sight.  
To have been environed with clouds obscure,  
Dimmed with darkness, which sometime blazed bright.  
So in the world some estates lack the light,  
Of grace, in manner of life and religion:  
The day of Virtue turning into night,  
So blinded in wicked worldly abusion.   AUGUSTINUS. 
THE prosperous and happy things counted in this world, have with them a certain unfeigned bitter taste, a deceitful pleasantness, a sure and certain heaviness or sorrow to trust unto, and an uncertain pleasure to be delighted withal.  BOE●IVS de consolation. 
FOR sure (I suppose) that adversity doth more profit men, than prosperity.  ARISTOTLE Ethico●um primo. 
Virtue shineth clearly, when man is in adversity.  OVID. 
FOrtune distributeth all things as pleaseth her, and taketh away the same again at her pleasure: he is suddenly made a lank and slender person, which even now was a grand paunch.  BERNARDUS. 
LET a man desire the temporal goods of this transitory world, and he shall evermore be vexed and disquieted with the desire thereof.  Idem. 
EVen as those thorns, are not thorns in deed which prick not, so are those riches no riches worldly, which do not disquiet the mind of man.  DAMACIUS. 
IT is not at all to be doubted, but greater is the vexation of mind unto that covetous man which enjoyeth all things at will, then of the poor man which almost hath nothing at all.  JOB. CAP. 30. 
THE children of the unwise, and of base degree, did suppose and deem, that pleasures were hidden under thorns.  

O wicked world wrapped in wretchedness,  
Fie on thy fraud and fickle felicity:  
Fie on thy baleful blundred business,  
Thy blandeshing blindness in prosperity.  
Hedged with Hawthorne, care, and calamity,  
With dread, dolour, and double disease:  
Thy pleasant poison slayth soul and body,  
So rewardest thou such as seek thee to please.   GENES. 18. 
Therefore is the crying of the Sodomites and Gomorrheans increased, and their sin is too too much grievous in the sight of the Lord  BERNARDUS. 
THE life of sin proffereth unto such as enter in thereto, the Honey mixed with bitterness to such as go forwards therein, gall and vinegar, and unto them that pass out of the same life, the poison of Adders incurable.  APOCAL. 2. c. 
I Know where thy dwelling place is, where also thy seat is Sathanas.  ESAI. 24. 
Fear and trembling, a deep pit, and a lake is over thee which inhabitest on the earth.  4. REGUM. 24. 
NAbuchodonozor carried away joachim and the kings wives, the kings eunuchs, & judges of the land, the strong Men, the Artificers, and warriors out of Jerusalem, into the land of Babylon. So now in like manner by the suggestion of the Devil, many Christians are miserably carried captives from the state of grace, into bondage of sin.  

O polisant grave and dunghill clad with snawe,  
Thou sister to Sodom, and seat to Sathanas,  
Thy liking lusts last but for a thrawe,  
Thou tyrant treasonable, and germane to judas.  
Whom thou canst kiss, salute, and embrace,  
By honour, riches, delight, and dignity:  
As judas betrayed Christ with flattering face,  
His soul thou seazest in endless captivity.   ECCLESI. primo. 
I Ecclesiastes, was the king of Jerusalem, and purposed in my mind wisely to seek and search out, as touching all things that are done under the Sun.  CAP. 2. 
I Have exalted and magnified my works, I have heaped together unto me silver and gold, and the substance of kings and provinces, I made to be ordained me singers, and singing women, and all the delights fit for the sons of men: and all things which my eyes desired, have I not denied nor forbidden them from my heart, but that it should enjoy all manner pleasure. And when I had turned me again unto all those works which my hands had made, and unto those labours wherein I had vainly toiled, I then saw, that in them all there was vanit●e, and disquietness of mind, and that there was nothing of durance under the Sun, and I saw that wisdom differed so much from foolishness, as the light doth from darkness.  3. REGUM. 11. 
HE had to wives, which were all queens, seven hundred, and three hundred Concubines. And when he now waxed aged, his heart was so depraved by women, that he followed after strange gods.  3. REGUM. 4. 
THE bread of Solomon was daily xxx quarters of meal, ten stalled Oxen, and twenty out of the pastures, & an hundred Sheep, besides Hearts, Bucks, and wild Goats, and Capons. And juda and Israel dwelled without fear, every man under his Vine, and under his Fig tree, from Dan to Beerseba, all the days of Solomon.  

That prudent prince, and wise king Solomon,  
Preferred his pleasance in such proved plenty:  
For honour, riches, delights, and renown,  
He had no pear, so surpassed he.  
Reigning in all most royal felicity,  
natheless his state, he said, for conclusion:  
Was of no force, but mere vanity,  
Through corporal toil, and spiritual affliction.   BERNARDUS ad Eugenium. 
whether do these wicked accursed exercises draw thee, if notwithstanding thou persever and go forwards so to addict and give thyself to them, that thou leavest thee nothing of that which is thine own. Thou doest but loose time in those things wherein there rests nothing but labour, vain disquietness, and vexation of the spirit: for what is the fruits thereof else, but the webs of Spiders. One day uttereth an others brabblings, and one night adjudgeth the malice of an other.  ESAI. CAP. 59 
THey have conceived labour and travel, and have brought forth iniquity, they have hatched the Eggs of Adders, and have woven the webs of Spiders, their works are unprofitable, spoil and repentance are in the ways of them, and the way of peace have they not known.  THAALES Philosophus. 
WHEN on a time this man (being one of the seven Sages) was demanded, what thing was hard: he answered, A man to know himself.  HUGO de Sancto victore. 
descend, and return unto consideration of thine own heart, and wisely discuss of thyself, and consider from whence thou comest, whither thou goest, how thou framest thy life, how much thou doest daily profit, or how much thou doest disprofit.  

Some are so choked with worldly business,  
Both Spiritual and Temporal, as time doth often show  
They have but small care of Hell or heavenliness,  
To save themselves they are wondrous slow.  
Such study not how their conscience for to knaw,  
As a Spider fighteth to catch a Flee:  
Making her net, which faileth with a flaw,  
Such cell their souls for vain prosperity.   EZECHIEL. CAP. 2. 
thou son of man, there are unbelieving people, and subverters of the truth with thee, and with Scorpions doest thou inhabit.  HIERONIMUS. 
A Man of rare diversity, is either made good or bad, only by means of keeping company with others.  ECCLESIASTES. CAP. 7. 
Departed thou from the company of the unjust man, and that which is evil shall departed from thee.  BERNARDUS. 
THE world is there conversant, where as is much malice, and small wisdom, where as all things are slammy like Bird lime, all things frail and brittle, all things covered with darkness, beset with snares, where souls are put in jeopardy, and bodies destroyed, whereas also is vanity, and vexation of the spirit.  OZEA. CAP. 4. 
THERE is no truth, there is no mercy, and there is no knowledge of GOD upon earth, but cursing and lying, manslaughter, and theft: yea, and unto adultery have they overwhelmed themselves, and blood hath meddled with blood: for this cause shall the earth mourn, and all flesh shallbe brought low that inhabiteth the same.  SENECA. 
ROugh prosperity hath borne me away perforce from beholding the wholesome life.  

O strong tyrant, traitor right treasonable,  
Convent of all contagious company:  
Thy faded flourishing is Fantasy failable,  
Thou grave of guile, school of cupidity.  
Father of falsehood, nurse of iniquity,  
The changeable chance of thy foolish renown:  
Oppressing the just, placing evil men on high,  
Maketh many to lose an incorruptible crown.   SAPIENCIA. CAP. 6. 
Unto you, O ye kings therefore, do these my words appertain, that you may learn wisdom, and not walk out of this prescribed bounds.  PSALM. 2. 
Now ye kings be wise and learned, ye that judge the earth, serve the Lord in fear, and rejoice before him with trembling. Lay hold upon discipline in time, lest that the Lord be angry at any time, and then you perish out of the right way.  PLUTARCH Philosophus 
Used daily to admonish and instruct his scholar Trajan the Emperor, in four several things. The first, to fear GOD, and honour him duly. The second, in discipline of necessary duty towards each degree. The third, that he should make much of them that were in authority under him. And the fourth, that he should protect and defend his subjects from all violence and injuries: for thou (saith he) shalt handle all things wondrous well, if thou doest not digress from thyself: if thou first frame thyself to a decent life, and if thou disposest all that is in thee unto virtue, all things shall prospero well with thee.  ARISTOTLE. 5. Polit. 
A Prince aught to be a worshipper of GOD, because men do less fear that the Prince can away with that which is evil, if they think he be a man that feareth God.  PLATO. 
HE that can not govern or guide his own soul, which is but one only, how shall he govern and guide a multitude of souls.  ARISTOTLE de Regimine Principum. 
A Chief point of wisdom in a King, is to govern himself.  PSALM. 101. 
THERE shall not devil any within my house, which shall do after the manner of pride, or arrogancy: my eyes are upon the faithful in the land, that they may sit with me. And he that walketh in the undefiled way, shall minister unto me, or serve me.  2. PARALIPO. CAP. 19 
IEHV the Prophet said unto josaphat the king of juda, Thou givest help unto the wicked man, & joinest amity with them that have hated the Lord, and therefore truly hast thou deserved the displeasure of the Lord  SOLON Philosophus. 
THIS man being one of the seven Sages of Greece, said, It behoveth him that beareth sovereign rule, to be gentle and courteous, that his subjects may rather have him in reverence and honour for his clemency, then fear him for his cruelty.  M. Tullius Cicero. 
THERE is no defence of armed men to be counted safe and without danger in respect: but it rather aught to be environed with charity and good will of the citizens, and not with armour.  

That moral man, and famous Philosopher,  
Four things commendeth befitting a king:  
To his disciple Trajan the Emperor,  
first dread and love God above all thing.  
Next of his person have discreet governing,  
Then see that his officers be true and diligent,  
Lastly his subjects ever defending.  
Shall win their love, as conquest congruent.   EXODUS. CAP. 18. 
JETHRO said unto Moses, (Who was the Ruler, grand captain, and judge of six hundred thousand men?) Why sittest thou all alone, and all the people committed to thy charge, looketh for thy presence, from the morning, until the night. Thou shalt be consumed and vanquished with this thy foolish labour, yea, both thou and this people which is with thee. Thou hast more to deal withal, than thy ability can well dispose withal, and thou being but one man, canst not bear this heavy burden: but hear my words, and the counsel I shall give thee. Do thou choose out of every tribe, men of wisdom, and such as fear GOD, in whom truth remaineth, and which shall detest covetousness. And then let ordain certain of them to serve as Tribunes, or generals, and Rulers over a certain number, and Rulers of fifties. And let be also ordained Deacons, which shall sit in judgement seat over the people at all times convenient: and what so ever shallbe of weightier importance, that let them refer unto thy dealing therewith, and let themselves have judgement of less matters: And if thou do this thing, thou shalt perform the lords kingdom. And Moses did as he was thus willed.  SOLON Philosophus. 
THIS man, one of the seven Sages, being demanded by what means Cities, or their Kings might be governed, made this answer. If the Elders and Rulers of the same, framed their lives according to their laws.  APOCALIP. CAP 2. 
I WILL reward every one of you according to your works.  

In weighty matters give personal presence,  
In smaller actions giving commission,  
To men of faith, good name, and sapience,  
justice to keep without exception.  
As they will answer to God and your crown,  
And take inquest how justly they proceed,  
Without feed or favour, or cloaked correction,  
Then grant them doom according to deed.   PSALM. 
GEVE unto them according as their works have deserved, and according to the iniquity of their inventions, reward them o Lord.  SAPIENCE. CAP 3. 
FOR the wicked are become cruel in that thing which they have fynnished.  ECCLESIASTES. CAP. 3. 
DO not thou grudge to see the glory and wealth of the ungodly: for in deed thou knowest not what manner subversion is coming upon them.  Valerius Maximus, libro. 6. 
FOR Cambyses was of a strange severity in judgement, which caused the skin of a certain wicked judge to be slain of from the body, and commanded the judges own son to descend in judgement sitting thereupon: for this barbarous king ordained that cruel and new kind of punishment upon this judge, lest that any other afterwards should in like manner offend.  PROVERBIORUM. CAP. 16. 
THose are abominable unto the King which do wickedly: because in justice shall his throne be established.  EZECHIEL. CAP. 7. 
I Will do unto them according to their ways, and according as they give judgement, so will I judge them.  

So did Cambyses, which of Persia was king,  
giving asray to officers of iustry,  
Upon a judge he made such punishing,  
Because he handled his office untruly.  
Caused his skin to be rend from the body,  
And on the seat where he gave sentment,  
Made stretch it forth for lasting memory,  
Placing his son to sit in judgement.   ARISTOT. 5. Ethicorum. 
THE administration of the office of a Prince showeth what manner of person himself is: even as he is to be accounted worst, which not only useth the instrumental mean of malice towards himself, but also towards others. So that Prince is to be reputed a good prince, which not only towards himself procureth the use of goodness and virtue, but also which manefesteth the same unto others.  Idem. 9 Ethicorum. 
Each man becometh friend unto his equal, and therefore a good man can not favour an evil man.  DAVID Psalmista. 139. 
I Have not set before mine eyes the thing that is unrighteous, I have hated such as have done wickedly, and him have I persecuted, which hath slandered his next neighbour.  VERSUS. 
Opto placere bonis pravis odiosus haberi.  ARISTOTLE. 10. Ethicorum. 
WE must excite and provoke, or rather encourage such as we would have to do virtuously, by promising and performing of rewards: but altogether must we denounce and determinate the punishment without redemption, upon such as are of themselves evil disposed.  BRIXEN. 
IT standeth with the office and duty of a King, to keep down and repress evil persons, and to exalt and promote them that are good.  3. q. 5. c. Regum. Hester. 16. 
FOR by ancient histories is it approved, how and by what means of the evil suggestions (which certain persons have practised) the cares and enterprises of Kings, might be deprived of good success.  

Were in a king such disposition kend,  
That he would just men promote and cherish,  
And from his Court and Counsel suspend,  
Such as are known corrupters of justice.  
And open malefactors suffer in no wise,  
That should stablish justice, policy, and peace,  
Causing good order into the Realm to rise,  
And make evil men soon from their sin to cease.   JERONIMUS super Esaiam. 
AS in the ordinances made by the evil Magistrate, that man is reputed partaker of the offences which are committed by means of the same ordinances so by him made. So as touching the ordinances made by the elect and holy ones of GOD, he that hath ordained that which is good, is a partaker of the righteousness thereof.  DANIEL. CAP. 14. 
Saith Daniel to Cyrus' King of Persia, O King, be not deceived, covet to be instructed in the history itself, and not in the gloze thereof.  AUGUSTINUS in sermon. 
THE charge in governing a ship, aught not to be committed unto him which knoweth not how to hold the stern.  ARISTOTLE 6. Politicorum. 
IT is not the best way to make evil men Lords and Rulers in a Kingdom, because themselves had more need of others to oversee them, than they to oversee others.  ARISTOTLE in Yconomi. 
IT is a matter impossible that evil and negligent persons in authority, should be diligent servants.  BERNARDUS. 
THE Clergy aught every where to have regard in every age and degree, as well those that are learned, as that are unlearned (so far as standeth with the Ecclesiastical charge) that in such sort they live, as though a man might without cares discharge his duty, when he shall come to take charge upon him over them.  GREGORIUS. 
THERE is nothing that more offendeth, or trespasseth unto the Church of GOD, than that unworthy persons should attain unto the charge of cure over souls.  PSALM. de impiis. 79. 
O GOD the Gentiles are come into thy heritage, they have spoiled thy holy temple, they have. etc.  GENES. 41. 
PHARAOH exalted and preferred joseph, because of the goodness and wisdom which was in him. And so did Nabuchodonozor prefer Daniel, although these twain were their bondmen, and very strangers of other countries.  

Now then would Princes to Churchly promotion,  
Advance none other, but men of suffisance,  
Which truly should keep their state and profession,  
Seeking soul's health without dissimulance.  
Gracious and godly in their governace,  
So might Princes in fame and meed increase,  
Causing the Clergy keep good observance,  
should bridle many from hurtful blindness.   2. PARALIPO. CAP. 19 
IOsaphat dwelled in Jerusalem, and on a time going out of the City unto the people of Barsaba, even until the mount of Ephraim, he called them again unto the consideration of their Lord God and King: and did let ordain judges of the land to be placed in every city within the land of juda in every circuit, and gave the same judges in charge, thus. Take good heed (saith he) to your matters that ye have to deal in: and neither shall you do and execute the judgement of men, but of God: and what so ever you shall adjudge and determine, shall redound unto you, and upon your own heads. Let the fear of the Lord remain with you, and do you all things with diligence: for truly there is none iniquity with our Lord GOD, neither accepting of any person in judgement, nor coveting after bribes or rewards. And he also constituted Levites and Priests in Jerusalem, and Rulers over the households of Israel: to the end they should handle the judgement, and cause of the inhabitants there. And he moreover charged them, saying, Do you so behave yourselves faithfully in the fear of God, in a perfect and upright heart, declare the law unto the people, that they do not transgress and sin against the Lord: and lest that his wrath come upon you, and upon your brethren. Be you therefore of good comfort, and handle your duties with diligence, and the Lord shall be with you. etc.  

And as a Prince hath chief correction,  
On spiritual state, so may his high prudence,  
Into the Church cause reformation,  
By favourable means of princely excellence.  
For all his Realm to him gives attendance,  
so did josaphat which was king of jury,  
His whole empire by his great diligence,  
He caused to keep the law of God duly.   1. REGUM. CAP. 2. 
WHO so ever honoureth me, I will honour him, and they also that do despise me, shallbe brought low.  ARISTO. Politi. libro primo. 
AS that man which observeth the law, is the best living creature: so is he the worst of all creatures living, which liveth without order of law, and digresseth from justice.  2. PARALIPO. CAP. 24. 
IOiada made a league between all the people and the king, that they should become the servants of God.  ESAI. CAP. 32. 
THERE shall be a reverence unto justice, even of those which are laid a sleep, and a safety unto them for ever.  ARISTOT. Politi. 2. 
IT is best for a City to live in unity and concord, after the rules of amity and friendship.  Idem Politicorum. 3. 
WIthout justice, it is impossible for men to devil together.  2. q. 7. c. 
THAT man can not be faithful towards men, which showeth himself unfaithful to God.  ECCLESIASTICI. CAP. 6. 
THERE is no comparison to be made unto a faithful friend.  1. PARALI. 13. c. 
FOR David, and all the whole house of Israel, delighted in GOD with all virtue and godliness.  

Then should God in each state honoured be,  
Hereby might men both grace and glory obtain,  
justice should reign with peace and policy,  
And troth return with triumph home again.  
Which is exiled, and almost forlore clean,  
Thus might men live in great security,  
And love their God, which doth each state sustain,  
Were Virtue captain of their chivalry.   
IT is better to be governed by a good king, then by a good law.  ARISTO. in Epistola ad Alexandrum. 
EVEN as the captain is the defender of the host, so reason with skill and knowledge, is the guide of human life.  ARISTOT. de Regimine Princi. 
MEN were wont to fear their king, when they saw that he feared God.  Ibidem. 
THE chiefest point in a King of wisdom, is that he be able to govern himself.  3. REGUM. CAP. 1. 
MY Lord and King, upon thee are the eyes of all Israel wholly bend, to behold thee. The Queen of Saba saith unto Solomon as it is written.  3. REGUM. CAP. 10. 
FOR that cause that the Lord hath loved Israel for ever, therefore hath he anointed thee to be king over them, to the end thou shouldest execute judgement and justice.  PSALM. 63. 
BUT the King shall rejoice in GOD, and the daughter of Zion shall rejoice in their King.  IEREMI. CAP. 23. 
THE King shall reign, and he shallbe endued with wisdom, and shall execute judgement and justice upon earth.  1. TIMOTHEI. 2. 
YOU shall pray for all men, first and specially for all Kings, and for all such as are appointed to bear chief rule under them.  Doctor Nicolaus Lyra. 
EVEN as there are ordained over us both Princes and Prelates, for whom we aught specially to pray, (for of, and by their good disposition and well government, dependeth the common wealth of each estate) so is it of good right, that we incline ourselves to live quietly and peaceably under their government in all godliness and chastity. And not only aught we thus to pray, for Christian Princes, but also for the Infidels under whom Christians remain captived.  2. ESDREA. CAP. 6. 
THERE shallbe offered sacrifices of thanksgiving unto the mighty GOD for the King and his children, and the people shall pray for their lives. etc.  

Each Subject should aye,  
For his Sovereign pray   

Thus sithen in earth amongst men mortal,  
The weal and woe of every region,  
Depends upon the King most principal,  
Therefore we should with true intention,  
Beseech Christ jesus with devotion,  
All mortal sin that he may put aside,  
And eft in heaven, as with his benediction,  
So eke on earth would each good prince guide.   ARISTOTLE. lib. 5. Polit. 
THE Prince aught to be a worshipper of GOD, because men do less fear that the Prince can away with that which is evil, if they think he be a man that feareth God.  Lactancius Firmianus. 
THE first duty of justice, is to be joined with the ordinance of GOD, the second, is to be joined with the law of man. Let the judge therefore so execute justice, that he do not offend GOD, and injury his neighbour.  SENECA ad Lucillum. 
AND wilt thou have all things subject unto thee, do thou then submit and yield thyself to reason: for even reason shall govern many Kings, and thee also.  Ambrosius. 
HE shall have to judge of an other man's offence, which hath not in himself that he may condemn by equity: lest when he judgeth an other man, he give sentence upon himself also.  GREGORIUS. 
IT happeneth for the most part, that he sitteth in seat of judgement, whose life is least agreeable unto the worthiness ●f that place, and it oftentimes comes to pass with him, that he condemneth the guiltless, and saveth those that are guilty.  PROVERBES. 
THE King which in truth judgeth the poor, shall have his throne established for ever.  MICHEAS. CAP. 3. 
HEAR, O ye Princes and Rulers of jacob, and you Captains of the house of Israel: is it not your part to know what judgement and justice is, which do hate that that is good, and love that which is evil.  

But where some Princes and leaders of the law,  
Break faith to God by lost allegiance,  
Their civil justice must suffer overthrawe,  
This virtue justice is made intemperance.  
Whom grace not guiding, keeps none observance,  
What Prince to Poor keeps justice without losing  
Hearing complaint with good deliverance,  
In Heaven and Earth he shall be floreshing▪   ARISTOTLE. 5. Politicorum. 
THE greatest policies are dissolved and violated, by reason of the transgression and offence committed in doing justice.  M. Tullius Cicero: 
Justice is the Lady and Mistress of all things, and the Queen of Virtues.  CIPRIANUS. 
THE justice of the King, is the peace of his people, the safeguard and defence of his country, the joy of men, the solace of poor men, the inheritance of children, and unto himself this justice, is the very hope of blessedness in time to come.  M. Tullius Cicero. 
THE law is nothing else but a strait and perfect reason, which proceedeth from the clear light of the day, commanding such things as are honest, and prohibiting such things as are contrary. Therefore we aught (as Virgil saith) to observe the fidelity or faithfulness in the laws prescribed.  AUGUSTINUS. 
TAKE away justice, and what else are Kingdoms but great spoils of robberies.  ESAI. CAP. 32. 
PEace shallbe the work of justice, and there shallbe a reverence unto justice, even of them which are laid to sleep, and they shall devil in safety for ever.  ECCLESIASTICUS. 10. 
THE Kingdom shallbe translated from one nation unto an other, by reason of their injust dealings and injuries, and by means of their reproaches, and because of the divers deceipts which they practise.  

As justice is cause of peace and policy,  
And Well of welfare in every Region,  
So without Justice Kingdoms feel contrary,  
For robbery, theft, poverty, and oppression,  
Murmur, discord, and desolation,  
Confiskes many a Kingdom ane huge Empery,  
From their late former good condition,  
For want of justice through iniquity.   ESAI. CAP. 59 
THEY have wrested judgement backwards, and justice hath stood a far of, because truth hath fallen down in the streets, and equity could not enter there, and truth was made a guste of forgotten friendship, and the man that departed from doing evil, felt the smart of a prized spoil.  IEREMI. CAP. 21. 
Behold, I deliver before you the way of life, and the way of death: do your judgement in due time, and bring the oppressed soul out of violence, lest that my displeasure and wrath, do haply departed from me, towards you, as a consuming fire, and so burn you, that there ve none to quench the same, by reason of the malice of your inventions.  ISIDOR. 
WIcked judges, even after the manner of Wolves, do raven and make havoc of all things.  IEREMI. CAP. 51. 
NAbuchodonozor eateth me up, and greedily doth as it were devour me.  ECCLESIAST. CAP. 20. 
BRibes and rewards do blind the eyes of judges, and as a gift in the mouth doth stop their reprehensions.  

In England then, truth show thy stately style,  
And justice thou thy Banner broad display,  
All legerdemains from hence quite exile,  
Grant God that good meaning maintained be may  
All subtle shifts to convince and bewray,  
Wherewith the covetous encumbered be,  
Lest that the great flee the small eating always,  
Do the same devour by lawless liberty,   MICHEA prophet. CAP. 3. 
HEAR this, ye Princes and Rulers of the house of jacob, and you judges of the house of Israel, which have abhorred to do justice in judgement, and do pervert all things that are good: because you build up Zion with bloodshed, and Jerusalem with iniquity, their Princes shall give judgement for rewards: for this cause shall Zion be furrowed upon, even as a field.  ISIDOR. 
THE simple people are more grievously torn in pieces of the evil judges, then of their most cruel enemies: For there is no robber so greedy of other men's goods, as a wicked judge is amongst those whom he hath authority of.  AUGUSTINUS. 
IN so much as the mischief of covetousness waxeth now so ripe, that even of custom the very laws are bought and sold, judgements are corrupted, the very sentence itself is set to sale for money, & there can be no cause without care and vexation tried.  ESAI. CAP. 5. 
WOE be unto you which justify the wicked for bribes and rewards, and do wrist the just man's cause from him.  

far from us, O God, expel corrupt justice,  
With covetousness and false affection.  
That goodness of each cause may full suffice,  
To try itself clear in the action,  
Of evil buds let no bitter abusion,  
Make crooked causes cloaked to be,  
In Consistory Court, or Civil Session,  
But grant, O GOD, to truth the victory.   ESAI. CAP. 49. 
HEAR me, O ye of hard hearts, which have sequestered yourselves far from justice.  Expositio Matth. 22. 
YOU have forsaken those two most grave respects of the law, that is, the one judgement, the other mercy.  PATRONIUS. 
FOR now justice is made none other thing, but a common merchandise.  PSALM. 2. 
NOW, O ye Kings be wise and learned, you that judge the earth.  ECCLESIASTICUS. CAP. 47 
IT is the office and duty of kings, to keep under those that are evil, and advance such as are good subjects.  1. MACCHABEES. CAP. 15. 
Antiochus' said, I will be revenged upon them which have corrupted the land. etc.  AUGUSTINUS. 
IN this point do Kings serve God, if in their kingdoms they command and establish that which is good, and forbidden that which is evil, not in matters only pertaining to human society, but as concerning divine religion: for neither live they at ease free from cares of mind, and travels of the body: but bestow their time in great disquietness and labour, until such time as they have accomplished their functions and duties to all perfections.  SAPIENCIA. 6. 
THE hardest judgement shall be ministered unto them which bear authority over others.  

To King without colour that list to keep justice,  
The nearest way most honourable and easy,  
Is corrupt men to suffer in no wise,  
By false affection or partiality,  
To execute the office of justice duly,  
And if in this point a Prince be negligent,  
His mind persuaded may be fully,  
He shall incur Gods dreadful judgement.   ECCLESIASTES. CAP. 10. 
BLessed is that land, whose King is of noble race.  ARISTOTLE primo Politico. 
Virtue and malice do determine and handle matters between bondmen and freemen, between noble men, and those of base degree.  Idem. 5. Politicorum. 
Nobility and Virtue, are in few persons to be found remaining together.  PSALM. 101. 
MY song shallbe of mercy and judgement, to thee, o Lord. Idem. I have done indifferent justice, and executed judgement, I have hated the works of iniquity. etc.  JOB. CAP. 29. 
I Have clothed me with justice, and with my judgement have I appareled me as it were with a garment, and diadem of honour, I have been in stead of an eye to the blind man, and as a foot to help the lame: A father have I also been of the poor, and such cause as I was utterly ignorant in, have I diligently searched for the certain truth thereof: I have destroyed the labours of the unjust man, and out of his jaws have I taken the spoil.  MATTHEA. 5. 
BLessed are they which hunger and thirst after righteousness, because theirs is the kingdom of Heaven.  AUTHOR. 
FOR as from day to day there is a continual thirst and hunger renewed in our stomachs after meats and drinks corporal: so aught there appear in us a fresh and new appetite, or affection inseparable after justice, in correcting of offences committed.  

Now Princes, Lords, and Nobles of renown,  
Whom it pleaseth to use justice with mercy,  
Take job and David examples to your crown,  
When to the poor they had a piteous eye,  
And of mighty offenders punished perversity,  
Whom Gods good grace hath remunerate  
With blessings more than may expressed be,  
In lasting fame aye to be Lawreate.   
SEleucus Prince of Locria, on a time being in the chief City thereof which he had, established & protected with most wholesome and profitable laws, when as his son was condemned for adultery, according to the laws which he himself had ordained, that such offender should be deprived of both his eyes: and that the whole City for the honour of their Country, did for a certain space withstand and gainsay to dispense with necessity of punishment in this respect. The father being thoroughly overcome with the instant requests of the people: because he would do some moderation of justice, and borrow the law in some part, executing it at full in an other, first causing one of his own eyes to be quite plucked out, and then afterwards one of his sons eyes, left unto them both but two eyes to see with. So far did he perform a due measure of punishment, with a wonderful temperature, as the equity of the law might require, making him self partaker in the punishment wholly due unto his son, performed himself a merciful father, and just distributor of the law in this manner.  Ad Titum. 2. 
LET us live soberly, justly, and godly in this world, looking for the blessed hope and glory of the mighty God.  PSALM. 40. 
BLessed is the man which hath the name of the Lord for his hope, and hath not beheld nor looked after vanities and mischievous falsehoods.  Idem. 
BEhold the man which hath not taken God for his helper, but hath trusted in the multitude of his riches, and prevailed in his vanity, the hope of the ungodly shall perish.  

Our hope, our hap, we set in wordliness,  
And men with men defraud in white and black,  
Corrupting conscience, all daring in darkness,  
In our conceits as we should ay hold swack,  
Our crazed Cables all at a cast will crack,  
If God so please his storms but once to steer,  
Wherefore in time for our miss, mends let's make,  
And stand we fast, else perish we in fear.   BERNARDUS. 
WHat madness is this where men do desire to forsake plain and simple dealings, for double double dealings. Where is the covetous man, where is the lecherous person, where is the ambitious and vain glorious, where is the unthankful person that whineth at the felicity of this world: because how much the more God hath bestowed his benefits upon such one, so much the less feareth he to offend him, and reputing not himself beholding in duty for the benefits of God received, doth rather more impugn and withstand him.  deuterono. 32. 
WHOM the Lord hath loved, is puffed up with fatness, and hath spurned against the Lord his maker.  PSALM. 119. 
THEY are troubled and moved unto mischief as a drunken man.  AUGUSTINUS. 
THE thing that thou desirest to enjoy, is like unto a Mouse trap, whiles thou seekest to catch thy desire, thou thyself art snared: whiles thou holdest that which is an other man's, thou art holden caitiff of the devil.  BERNARDUS. 
WHAT doth GOD punish, or what doth he hate, but a man's self will in sinfulness. Let self will in sinfulness cease, and there shall be no hell ordained for thee. etc.  

There is no reason our misrule can arrest,  
This wretched word so far wakes our wit,  
Inward to wisdom our wills we do not wrist,  
For Covetis hath us in his chain so knit,  
And wicked examples of sinners can us twit,  
What resteth more, we shrink not to trespass,  
From this guileful world, as we should never flit,  
But our wills we work, till out run be our glass.   1. CORINT. CAP. 3. 
THE foolishness of this world, is counted wisdom before God.  GALATHE. 3. 
YOU foolish doting Galathians, who hath bewitched you, that you will not obey the truth.  ESAI. 19 de Impiis. 
WHERE are now become thy wise men, the Princes of Zoan are become fools, the Princes of Noph are deceived: even they that were reputed the chief stay thereof, have deceived Egypt: in the midst of it hath the Lord powered the spirit of wickedness, yea they have deceived Egypt in every work thereof, even as a drunken man staggereth in his vomit.  TERENCIUS. 
EVen seeing it with my eyes, myself wittingly and willingly do perish, and am undone.  AUGUSTINUS in confess. 
O You lovers of the world, for what cause do you go to wars with yourselves: Can your hope be greater in the world, then that you become friends unto the world? what other thing else can you find there, but a frail and brittle vessel full of dangers. All these things let them perish, let us give over these vain things, and let us go another way to the wood, to the searching forth of those things which have none end.  Ambrosius. 
HE that is poor in the purse, and rich in good conscience, sleepeth more sound in the Cottage, the● the rich man that enjoyeth gold and purple at pleasure.  AUGUSTINUS. 
THE world passeth away, and the concupiscence thereof. Whether hadst thou leaver love temporal things, and with them pass away in time, or love Christ, and with him live for ever.  Ambrosius. 
WHO was he at any time so mindful of the world, that hath been mindful of Christ as he should be.  Ephes. pri. Petri. CAP. 2. 
I Beseech you as Strangers and Pilgrims, that you abstain yourselves from carnal desires, which fight against the soul.  SENECA ad Lucillum. 
STrangers and Pilgrims do harbour themselves in many & divers Inns, but they find no friendship by their sojourning at all.  

Therefore I counsel each christian creature,  
In worldly ways his mind to modefy,  
To live in rrueth justly, and not to injure,  
Yea and with glad patience to welcome adversity,  
With dread and temperance using prosperity,  
Thinking this world a throughfare of woe,  
What ever God sand, bless him aye gladly,  
As we were Pilgrims passing to and fro.   
FINIS Of the Contemplation for MONDAY.   

¶ THE AUTHOR'S Commemoration for TVESDAY.  

The state of innocency hear,  
Continually in mind let's bear.   

The Translators Application.  
The second day a Firmament, the Lord God did ordain,  
Waters above, as well as under, to divide in twain,  
The upper Firmament Heaven called, the nethermost Earth is,  
The Morning and the Euennnng clear, he let be made with this.   

The state of innocency clear,  
In mind and manners let appear.   PSALM. 25. 
THE innocent and just men have taken part with me.  JOB. CAP. 27. 
Until I die will I not departed from my innocency.  ECCLESIASTES. 15. 
HAVE thou no delight in wicked children, if they shallbe multiplied upon the earth: for one child that feareth GOD, is better than a thousand of the ungodly, and it were better to die without issue, then to leave wicked children behind thee.  JOB. CAP. 22. 
THE innocent shallbe saved. Idem CAP. 3. What innocent person did ever yet perish at any time.  ECCLESIAST. GAP. 15. 
A Man is known and discerned in his children.  PROVERBES. CAP. 23. 
WIthdraw not discipline from thy child, for if thou beat him with the rod, he shall not die.  Ambrosius. 
THE dissolute or lose life of the children, is referred unto the negligence of the parents.  

The Author figured here by the portraiture,  
Of Adam and Eve our parent's innocence,  
When they a time in God his grace stood sure,  
Before their fall, he gives intelligence,  
How we should frame our lives with diligence,  
To the recovery of our lost heritage,  
To God and Man eschewing all offence,  
By life innocent of each estate and age.   SENECA. 
IT is needful that virtues have a master and teacher of them: but as for vices, they are learned of us without any teacher, because virtue is a thing wherein difficulty consisteth.  SENECA. 
THE bringing up of children, and the discipline, or awe of correction wherein they stand, do confirm their manners and conversation, and every child hath a taste & perseverance of that which he hath learned.  1. CORINT. 16. 
THE door is set open for us, but there is a manifest danger before our eyes, and we have many adversaries  
NONE shall be crowned with the garland of victory, but he that hath fought it out to the uttermost.  JERONIMUS. 
I Do arrogate and calling unto myself a most foolish victory, if I do not fight, and I claim a crown without victory.  PLATO. 2. Ethicorum. 
TO do evil, is an easy matter, but to do well, it is hard for us.  AUGUSTINUS. 
THE beginning of virtue in a man, yea the chief virtue self, is to embrace virtue. etc.  

Right as white paper is ready to the print,  
Of black and blue fair and foul Imagery,  
So is the soul of man convenient,  
To good and evil addict undoubtedly,  
But sithen Virtue hath such difficulty,  
Men learn the sooner to be vicious.  
In lack of labour we flow in folly,  
For slothful sots can not be virtuous.   GALATHIANS. CAP. 6. 
BE not you deceived in your own doings, God is not mocked withal: what so ever a man soweth, the same also shall he reap.  PROVERBES. CAP. 22. 
WHO so soweth iniquities, shall reap to himself that which is evil.  ECCLESIASTI. CAP. 25. 
IF thou hast not gathered together some store in thy youth, how shalt thou find wherewith in thy aged years to help thee.  PROVERBES. CAP. 20. 
A Child is known by his studies and traveles.  AUGUSTINUS. 
FOR innocency is the defensible armour of God, which if thou hast, thou and all thine shallbe in safety.  BERNARDUS. 
IT lieth in us to get the victory, if we will endeavour ourselves thereunto, and out of this battle or conflict, none of us against our wills shallbe dejected.  JERONIMUS. 
AS thou growest in years, so let grace increase with thee more and more: let justice increase, as the number of thy years increaseth, and how much the elder thou art, so much the more perfect let thy faith appear in thee.  SENECA. 
THERE is no greater virtue can remain in man, then to bridle and came vices.  PROVERBES. CAP. 24. 
I Passed by the field of the slothful man, and there grew up thorns which covered his workmanship.  

What seed men sow, such corn they must shear,  
As we often see by proved experience,  
Even so in youth, who liketh to forbear,  
The seeds of sin, of sloth, and negligence,  
And sow the seeds of virtue and sapience,  
So with small labour in great security,  
With meed honour and inward compacience,  
Theit age shall flourish in fair felicity.   PSALM. 126. 
HE that soweth in tears, shall reap in joy.  SAPIENCE. CAP. 3. 
GLorious is the fruit of good labours.  SENECA. 
THere is nothing viler, than he which toileth, and will have all things that he doth to be counted good, and yet he himself laboureth not to be reputed a good man.  PROVERBES. CAP. 20. 
THE slothful man would not plough because of the cold weather, he shall therefore go a begging in the summer, and no man shall relieve him.  GREGORIUS. 
EXcept a man do with all endeavour try out the mastery to the uttermost, there is no superfluous triumph of victory to be had.  BERNARDUS. 
O True pronounced safe battle in Christ's cause, and for Christ's love is that conflict wherein neither is a man wounded, cast under foot, nor stricken down, neither yet being slain a thousand times (if it were so possible) shall he be frustrated and deceived of the victory: so that he stand to it manfully, and start not away.  

The time of sowing is called tedious,  
But of the reaping sweet is the seasoune,  
So of good life beginning is laborious,  
Then followeth fruit of honour and renown,  
Everlasting life, and eke an heavenly crown,  
Therefore, O youth, in these thy years green,  
Fight fervently with hearty affection,  
And tire not that triumph eternal to obtain.   JOB. CAP. 2. 
HIS bones shall be filled with the vices of his youth, and with him shall they sleep in the dust.  JERONIMUS. 
THE continual custom of transgressing and offending, hath made the way of virtue unpleasant and sharp unto us.  IEREMI. 13. 
IF the black a Moore may change the colour of his skin, or the Leopard her speckled hear, even so is it possible with man to do well, when he hath learned already to do evil.  BERNARDUS. 
THere is nothing more precious than time: alack there is nothing at this day deemed more vile. The days of man's lusty and healthful time pass away, and no man thinketh of the well bestowing thereof: for even as there shall not perish one hear of the just man's head, so neither shall there escape him one minute of time uncounted upon. All the time that on thee is bestowed, shall be required at thy hands, in what manner thou hast spent the same.  PROVERBES. 27. 
BEtter are the stripes of him that loveth thee tenderly, than the deceitful kisses of him that hateth thee.  

But now alack youthy years and innocence,  
To vice and virtue which is indifferent,  
So soaked is in sin and insolence,  
Through evil examples, and liberty verament,  
That of youthy years time is misspent.  
Though meet it be, that lost life be refound,  
Evil usage maketh so great impediment,  
It will not be but God's grace more abound.   PROVERBES. CAP. 22. 
THE young man shall walk in the way that I have prescribed him, and when he waxeth old, he shall not departed therefrom.  CASIODORUS. 
THE beauty and deformity of man's mind, is prescribed in the quality, either of the virtues, or of the vices thereof.  BERNARDUS. 
IT is a hard thing to be brought to pass, nay it is a thing altogether impossible for divine virtue, where once the yoke of sin is taken upon us, to shake it of from our shoulders: because he that committeth sin, is the servant and bondman of sin.  IO. 8. Amos. 5. 
HE hath fallen, and hath not taken hold whereupon he might arise up again.  Ambrosius. 
I Have more easily found out who they be that have observed innocency of baptism, than which repented their sinful lives as they aught to have done.  GREGORIUS. 
THAT man recovereth up with much a do, whom the massy weight of evil custom keepeth under.  ISIDORUS. 
CVstome and countenance in manner of living, confirmeth the manners of life, and the use of the yoke, is as the inclination of nature.  SENECA. 
THAT best order or rule of life is to be chosen, whom custom shall make pleasant and sweet unto us.  EZECHIEL. 18. 
BE you converted, and repent you of all your iniquities, and your iniquities shall not be the cause of your destruction.  ECCLESIASTI. 5. 
MAKE no tarriance to turn unto the Lord, and defer not of from day to day: for suddenly shall his wrath come, and in his wrath he shall destroy thee.  ISIDORE de summo bono. 
AN evil cogitation bringeth forth a naughty delectation: the delectation, a consent: the consent, a deed: the deed, a custom: the custom, an evil necessity.  

Revolve further yet if any thou knew,  
Spending their youth in sins criminal,  
Which with difficulty could their manners renew,  
Therefore dread God, and for his grace do call,  
For to preserve thine innocence from fall,  
And if that state be lost with abusance,  
Sleep never with solace in bondage of belial,  
But turn and take in time the plaster repentance.   Bernardus 5. sermon de Ascentione. 
how comes it to pass, that certain have the penury and scarcity of spiritual grace, when others have the plentiful abundance. Undoubtedly he that is the distributor and bestower thereof, is neither covetous to keep it to himself, nor bore and needy to such as he thinks worthy of the bestowing thereof: But where as empty vessels for the purpose are wanting, there must the oil want her use. The love of the world showueth herself in to every corner with her consolations, nay rather desolations, she keepeth and observeth the manner of her coming to a man, she rusheth in at the windows of the mind, she possesseth the mind of man, but not his mind that hath said, My soul hath not refused to be comforted, I have been mindful of GOD, and I am delighted in him: for surely the sacred delight forsaketh and declineth from the mind that is exercised in worldly desires: neither can things true, be mixed with things that are vain: neither things eternal, with things frail and transitory: neither yet corporal things with spiritual things. It is thus to be concluded for principal, that a man aught to be wise in things that are above, as well as in things upon earth.  

The soul of man so noble is of nature,  
And made to joy so high an heritage,  
Without delight it can not long endure,  
Therefore men should in their tender age,  
With virtue and devotion have usage,  
Which without loathsomeness bringeth delight,  
Increasing ever her valiant courage,  
For of taste, aye she reneweth appetite.   GREGORIUS. 
IT seemeth there is this difference between the delights of the body and of the mind, as, the corporal pleasures, when they are not enjoyed, do kindle a grievous desire towards themselves, and being enjoyed, they turn all things to destruction. And on the other part, the delights of the soul are quite contrary: because how muth the more the taste of them is savoured, so much the more the same is esteemed, to the end they may be believed with more avidity or greater desire: and therefore not being enjoyed, they can not be embraced or beloved, because the taste of them is not known or approved.  PSALM. 34. 
TAste and see how sweet the Lord is, and this he meaneth (as who would say) you have no perceaverance of the Lord, except you taste and feel the goodness of him.  PSALM. 107. 
THeir soul hath abhorred all meats, and they have drawn near unto the gates of death.  NUMERI. 11. 
OUR soul perprabraketh upon the receit of this light meat.  

Though corporal food have that quality,  
The greater abstinence, the greater appetite,  
And the more taste, the more tediosity,  
Yea now we loath, where we late did delight,  
From spiritual food which differeth quite,  
The more we abstain, the less we desire,  
The goodness of the taste no man can indite,  
Which had augmented celestial fervent fire.   AUGUSTINUS. 
THERE is no torment greater than the torment or vexation of the conscience. And wilt thou then never be sad or molested, live well. A man's mind that is secure, doth easily sustain and away with sadness: A good life hath ever joy among.  PROVERBES. CAP. 9 
JOY shallbe mixed with sorrow, and there is ever mourning followeth extreme joys.  AUGUSTINUS in confess. 
thou Lord hast commanded, and it comes so to pass, that there is a torment due unto every inordinate mind that can not measure itself.  BERNARDUS. 
surely there is no man which aught, or may think, that there ariseth greater felicity of the mind, in, or by the use of vices, than there doth in and by the exercise of virtue.  HEBRE. 11. 
THE holy and elect children of GOD, have conquered kingdoms by faith, have wrought equity and justice, and have adopted them new promises of saving health.  GREGORIUS. 
IF human mind, with a strong and firm desire be directed towards God: she esteemeth every bitter thing to be sweet, and thinks every thing to be as it were a quiet rest, which doth molest her. And moreover, she earnestly desireth to pass over this life by death, to the end she may the more fully obtain life.  GREGORIUS. 
IT standeth most with equity, that we do love him above all things, which hath loved us above all things.  

Moore sweetness 'tis unto sound conscience,  
And virtuous life with delectation,  
Then any pleasant carnal complacence,  
Or fading gladness of worldly abusion,  
To please God ever in conclusion,  
With virtuous life, whose solace is most dear,  
Full recompensed with hire of heavenly crown.  
As of God's saints examples witness bear.   Actum Apostolorum. CAP. 9 
WHEN he had received meat, he was comforted.  MATTH. CAP. 4. 
MAN doth not live by bread only, but by every word that proceedeth out of the mouth of God.  PSALM. 63. 
MY Soul is replenished as it were with marrow and with fatness.  2. REGUM. CAP. 2. 
LET your hands receive comfort, and be you the children of valiant and courageous minds.  AUGUSTINUS. 
PRayer is a safeguard of the Soul, a solace and consolation to the good angel, a scourge unto the Devil, and an acceptable obsequy or sacrifice of man unto God.  GREGORIUS lib. 28. moral. 
THE fortitude or courage of the reprobate in this world, is inclined to the love of transitory things, and never stinteth that affect: but without reason (not knowing what she doth) hardeneth herself against the scourge of the maker of this world. The fortitude or courage of good and godly persons, is bend to overcome the flesh, and to go against her own pleasure: to extinquish the delectations of this present life, to embrace the sharp and bitter storms of this world, for and in consideration of the everlasting remunerations: to contemn the flattering allurements of prosperity, and manfully to vanquish in the heart all fear of adversity.  

For right as man enfeobled with labour,  
Or which in battle have bestowed their blood,  
Through sustenance recover vital power,  
Resuming to them force and courage good,  
So by resemblance and similitude,  
In spiritual toil and conflict tossed they,  
To virtue having devout consuetude,  
Restore themselves to firm estate soon may.   AUGUSTINUS. 
EXcept thy conscience be pure and clean from sins, thou shalt not be heard of God: then make clean the chamber of thy heart only, and thou shalt find him within that will hear thee at full.  Ricardus de sancto victore. 
How many are there which enter into the house of God to pray unto God, how few are there heard of him, how many are there which call God their father, as in their prayer, (Our Father. etc.) which are not his children, but the father's children of whom it is written: You are of the father the Devil, because they are not the children of GOD, which have lost his grace and favour, but are rather the devils children, who hath begotten them in malice, and nourished them in mischief.  BERNARDUS. 
EVen as fire and water can not be both together in one substance at once, so neither can the delights of the body & of the soul abide to devil together.  HUGO 2. de Anima. 
A Good conscience is the title and sign of religion, the Temple of Solomon, the field of blessing, the breeder of delights, the golden reclaiming mean of a transgressor, the joy of Angels, the Court of God, the habitackle or dwelling place of the holy ghost, the book opened and shut, which shall be manifested in the day of judgement.  CASSIODORUS. 
WHAT is there thought may be obtained, where as a good conscience is lost.  GREGORIUS. 
THere is no man more corrupt in life, than he that seems to himself to be clear and sound in life.  SENECA ad Lucillum. 
Look upon the mind, scan upon the manners, mark and be mindful of thy doings, for ever in them, and by or of them, shalt thou know what thou art.  CICERO. 
IT is a point of foolishness properly for a man to pry and look near into other men's faults, and to forgeat his own.  

God grant all states to keep with diligence,  
In conscience good the most assured stay,  
Of treasures heavenly highest in excellence,  
Which may our minds cheerful make always,  
That life from learning do not go astray,  
Ne yet with shifts of cloaked collusion,  
Ourselves and our friends corrupt we may,  
To turn unto our own confusion.   ZACHE. CAP. 13. 
I Will smite the Shepherd, and the sheep of the flock shallbe scattered one from an other: the integrity of them that bear rule, is the health of the Subjects.  ECLESIAST. CAP. 8. 
IT falleth out now and then, that one man hath power over an other to his own hindrance.  PROVERBES. CAP. 11. 
THE City shall rejoice in the wealth of just and upright Rulers, and there shall be joy over the destruction of the wicked.  BERNARDUS. 
MAN is never in state of honour without dolour and sorrow: in pleasure without pain, in authority without vanity.  ESAI. CAP. 3. 
I Will give them children for their princes, and such as are of womanish minds, shall bear authority over them, and the people shall perish.  BERNARDUS ad Impios. 
THY shepherds are changed into fleesers of their flock, thy Lambs into Wolves, thy defenders, into dispersers of the flock, and they that should be sober, are daily given to drunkenness: they that should be chaste, are vicious livers: for godly Prelates, thou shalt have wicked pilate's: and they that aught to be god●y inducers and teachers of thee, shallbe seducers, and fetchers of thee from the right way.  

Each Communality than standeth in good state,  
When as their princes ruled are by reason,  
But be they vicious and infatuate,  
Then falleth all to foul confusion,  
We have to mark then what abusion,  
Other Realms do on themselves aye bring,  
By their misrule, way our condition,  
In happier state God knoweth florishng.   AUGUSTINUS. 
DAVID, the second King of Israel, doth surely shine in mankind, as it were a certain brightness that would dazzle our eyes. In what man at any time were there found together these two things: that is to say, so great authority conceived with so great humility, so great courage, so great clemency, so great a care as he contained towards the disposing of his worldly affairs, so pure and devout contemplation, or meditating of spiritual matters: to kill so many men, and to shed tears of repentance: to fall into so great offences as he did, and to perform so good repentance.  PSALM. 119. 
I Am delighted in the way of thy testimonies, as in all the riches and worldly wealth which I have.  Idem. 
DElight thou thyself in the Lord, and he shall reward thee even to the desires of thy own heart.  Idem. 
WEre it not but that my meditation is in thy law, I should then perhaps have perished in my own humility. Lord, my heart is not puffed up, neither are my eyes lifted up, neither have I walked in great things, nor in wonderful things above my reach. Lord remember David, and all his mercy.  August. in Epist. ad commit charis. 
WIth exhorting thee (good brother) I beseech thee, that unto every servant of thy household, from the greatest unto the lest, thou wouldst be a messenger of love and sweetness towards the obtaining of that heavenly kingdom, and denounce unto them the horror and trembling that is in the infernal pit of hell: and that thou be wise thyself for their welfare, and be as a watch man unto them: because for every servant which is within thy house, thou shalt tender an account.  PSALM. 101. 
Departed ye wicked from me, and I will search forth the commandments of my God.  

Who ever yet conjoined in one person,  
So profound meekness with high excellence,  
Such temporal trouble with heart's devotion,  
So great slaughter, so prteous penitence,  
Severe justice mixed with compacience,  
As had King David, lo appeareth well,  
To God and man his watchful diligence,  
At this day Princes many doth excel.   SAPIENCE. CAP. 15. 
FOR the lovers of evil men are worthy of death.  ECCLESIAST. CAP. 7. 
GO away from the wicked man, and there shall no evil come near thee.  1. CORINTH. CAP. 5. 
I Have written unto you, that you should not entermingle yourselves with fornicators, with offenders, specially which have committed fornication against God. And this did I unto that end, that either they might be confounded, or amended.  MATTH. CAP. 7. 
HEarken not you unto the false prophets, which may come unto you in sheeps clothing.  CHRISOST. super Matth. 
IN nature of worldly things (saith he) thus falleth it out: that so oft as the evil man is a companion unto the good man, the evil man is not made better by the good man, but by the evil man, the good man is made worse.  HIERONIMUS. 
THERE is nothing so much hurteth a man, as doth evil company. I think it a thing more than possible, that that man can any longer continue in doing well, which is daily conversant with evil men.  PSALM. 1. 
BLessed is the man which hath not walked in the counsel of the wicked, and hath not stand in the way of the ungodly, nor hath not sit in the chair of pestilence, but hath reposed his will and desire in the law of the Lord.  PSALM. 18. 
WIth the holy, thou shalt be holy, and with the froward, thou shalt learn frowardness.  

In two points dependeth principally,  
The key of honest conversation,  
Into wise counsel and good company,  
Wherefore as Princes with due discretion,  
Know every counsellors disposition,  
For better safety in good government,  
Semblably each base state and condition,  
By company and counsel are ruled verament.   HESTER. CAP. 18. 
Which matter is proved by ancient histories, and by such persons as they are accomplished daily, how by the evil suggestions of certain which are in authority about some princes of the world, the travels and affairs of those Princes are brought to ill pass.  2. PARALIPOM. CAP. 24. 
JOAS the King of juda did that which was acceptable in the sight of the Lord, so long as joiada the high Priest lived: but of truth when joiada died, the Prince's of juda entered into the favour of joas the K●ng, and did honour the King as a God: who being overcome with their flattering services, gave ear unto them, and both the King and his Counsel then forsook the Church of the Lord, and did worship unto the stars of the Firmament, and graven Images, and the wrath of the Lord was moved upon juda and Jerusalem for this offence.  PROVERBES. 
I Wisdom have my dwelling in the counsels of men.  3. REGUM. CAP. 12. 
ROboam the King, forsook the counsel of the Elders of the kingdom: whereupon it came to pass, that of twelve tribes which ruled in Israel, he lost ten of them.  PROVERBES. CAP. 12. 
THE counsels of the ungodly are mere deceitful snares unto themselves.  VERSUS. 
Regnum stat sanum, per consilium veteranum,  

Where ancient heads do counsel give,  
The kingdom there doth safely live.   
Regnum decressit, ubi consilium iwenescit.  

That kingdom must of needs decay,  
Where counsellors young do bear the sway.   
Et proprium lucrum crescit, Livorque patescit.  

And each man's private gains increase,  
And malice from mischief doth not cease.   PSALM. 26. 
I Have hated the unjust livers, and I am abhorred of them.  

Good company is of so great virtue,  
It causeth sinners to become gracious,  
When they endeavour themselves to rescue,  
From their folly and faults defamous,  
And eke evil company is so contagious,  
That it corrupteth good inclination,  
It is so vigorous, violent, and venomous,  
It puts even princes to great perdition.   PSALM. 112. 
THERE is risen up a light in place of darkness, to such as are of a true heart.  SAPIENCE. CAP. 17. 
FOR with one chain or band, were they all linked.  ESAI. CAP. 56. 
THUS saith the Lord, Keep equity, and do right: for my saving health shall come shortly, and my righteousness shall be opened.  SENECA ad Lucillum. 
PUT thou no confidence in fortune of this world, for in a moment is the Sea altered and changed.  GREGORIUS. 
THE great surges of temporal things, carrieth with them the judgement of eternal damnation.  HIERONIMUS. 
IT is not possible for a man to enjoy both the present felicities of this life, and of the life to come: and here to fill his belly, and there to satisfy his mind, and from pleasures to pleasures to pass his appointed course, that he may be both happy and blessed in heaven and earth together.  GREGORIUS. 
IF we will seek for the sweet, it is requisite that we do suffer and tolerate the sour.  VERSUS. 
Dulcia non meruit, qui non gustavit amara.  

The sweet to have deserves not he,  
That hath not tasted the sour tree.   SOPHONI. CAP. 1. 
THEY shall walk as the blind do, because they have sinned against the Lord.  EXODUS. CAP. 10. 
AND Moses lifted up his hands unto Heaven, and there was made horrible darkness for the space of three days, upon the whole land of Egypt, so that no man know his own brother, neither knew he in what place himself was: but contrariwise▪ where so ever the children of Israel had their abiding, there appeared light unto them.  JOHN. CAP. 10. 
THE light shineth in the darkness, but the darkness comprehendeth it not.  ESAI. CAP. 9 
THE people that walketh in the darkness, have seen a great light appeared vato them: there is light arisen up unto them that devil in the shadow of death.  LUKE. CAP. 1. 
TO lighten those that sit in darkness, and in the shadow of death.  Actum Apostolorum. CAP. 9 
A Light from Heaven compassed him, shining round about him: and when he opened his eyes, he saw nothing.  SAPIENCE. CAP. 2. 
FOR their own malice hath blinded themselves.  

Among the plagues of Egypt most horrible,  
One was of darkness three days enduring,  
Which was a token troublesome and terrible,  
To all the Egyptians: but there abiding,  
The people of Israel had large light shining,  
So though this world be blinded by abusance,  
Yet amongst all some be in grace growing,  
To innocent life, through fruitful repentance.   ECCLESIAST. CAP. 40. 
THERE is great labour and travel ordained for all men, and a yoke of grievous painfulness, which shall be laid upon the sons of Adam from their birth day, until they shall return unto the Earth their grave, the mother of all things: even from the degree of him which beareth the sceptre, and weareth the Diadem or Crown, unto that low degree of him that is clothed in sackcloth: fury, zeal, hurly-burly, trembling, and the fear of death burning in ireful indignation and contention, shall molest him, and when he would take his rest in his bed, the dream of the night passed, shall take away his understanding.  JOB. CAP. 14. 
MAN which is borne of a woman, hath but a short time here to live, and is filled with many miseries, with heat, cold, and hunger, and never remaineth in one estate, because he is now in good health, straightway sick. etc.  

All mortal creatures conceived in sin,  
Wretchedly borne, living in variance,  
Are like fragrant flowers in a Garden,  
With fading flourish ever changing the chance,  
The new to old succeedeth by ordinance,  
So in his kind goeth human succession,  
Now sick, now sound, now glad, now in grievance,  
Never standeth in one estate by condition.   BERNARDUS. 
HOO rich Lord art thou in mercy, how mighty in justice, how bountiful in grace: O Lord our GOD, there is none like unto thee.  PSALM. 34. 
BUT those that seek forth the Lord, shall not be put to confusion in every good enterprise: whereupon saith Cassiodorus, When we love the Lord, we find all things in him, he is one only to be sought for: but he is that one wherein all things are contained. O wonderful gain, o singular salary, or steepend for our pains: why then do we weary ourselves by divers means: but let us with one unity of mind make haste unto him, who being had, let us seek for none other felicities besides him, but let us hold him with fixed faith.  GENESIS. CAP. 31. 
thou hadst very little before that I came unto thee, and now thou art made rich by me, and God hath blessed thee at my entrance unto thee.  THOME. CAP. 2. 
AT all times and seasons do thou give praises, and pray unto God, and desire of him that he would direct thy ways, according to his will.  

Wherefore our God, meekly to thee we call,  
Grant us thy grace for most surest suffisance,  
To set aside all sins sensual,  
And be our guide with all good governance.  
In misty darkness of worldly variance,  
Grant willing minds thy will to execute,  
That we may so serve thee without dissimulance,  
So as of thy grace we be never destitute.   JERONIMUS. 
THERE is nothing more like unto the works of the Devils, then to be continually at strife and debate one man with an other.  CASSIODRUS. 
SEe that you have unity in the bond of peace, because there is not a more livelier shape and form of Angelical conversation, then is brotherly unity of one man with an other.  AUGUSTINUS. 
GOD loveth the bond of concord and unity.  GREGORIUS. 
THERE is nothing more precious with God, than the virtue of love: there is nothing that the devil desireth, more than the extinguishing of charity and love.  JERONIMUS. 
THERE is nothing hard or difficult unto those that do love, there is no tedious travel in love. Let us therefore love Christ, and what so ever thing is hard of itself unto us, we shall think it very easily to be achieved of us.  MARO Poeta. 
THE labours and traveles of lovers can not by any means be tedious and burdenous unto them, but even themselves are delighted therein, as they that have a delight either in hunting, fowling, or fishing.  BERNARDUS. 
WHAT man so ever he be that shall perfectly discern the burden of sin, and the wound of his soul or conscience, shall either very little or nothing at all feel the pain, or vexation of his body, neither shall he think much of the labour bestowed, wherein he shall understand how to deface and wipe away his sins done and passed, and learn to take heed how he commit any more such offences in time to come. etc.  

As nothing more maketh resemblance,  
To feendish fears then strife and debate,  
So human kind by charitable acquaintance,  
To heavenly Angels is associate.  
This laudable love makes man laureate,  
Love makes our labour light in comparison,  
Love is a virtue of valour inviolate,  
And changeth care to consolation.   AUGUSTINUS. 
BEtter is that medicine preservative, then that which is curative.  AUGUSTINUS. 
ALL heinous offences and horrible, which man doth by custom commit, are either thought by him to be but small, or none at all: so as not only they are not to be cloaked and covered, but also do require to be published and openly detected.  Philippus in Prologue. 3. Phil. 
Certain persons there have been so accustomed to feed upon very poison, that they have taken it for their only meat.  SENECA de vita & moribus. 
GOod custom aught to shake out and reject those things, which the evil custom hath put in ure, and trained in man.  ARISTOT. 7. lib. Ethicorum. 
IT is a hard thing for man to resist & withstand custom, because she is made so like nature in her proper use: yet notwithstanding it is an easier thing for us to altar and change custom, then natural inclination.  PSALM. 42. 
ONE depth calleth upon an other, they have prolonged their iniquity.  ECCLESIASTI. CAP. 37. 
O Most wicked presumption, from whence art thou descended?  

Thy corporal health from sickness to conserve,  
Is more of prize then any medicine,  
So then thy soul may rather deserve,  
Of deadly wound all sin for to decline.  
Then for to taste the venomous propine  
Of sin, and after seek the salve of repentance,  
Presumption riseth of the old serpentine,  
Which doubtless doth prove a perilous pestelance.   BERNARDUS. 
O Thou my soul, which art the badge of a Christian, made noble after the image of God, decored with equal form, spoused unto him in faith, endowed with the spirit, redeemed with his blood, made heir with angels, receiver of blessedness, the child of grace, and partaker of reason, what hast thou with thee, as touching thy frail flesh what may be said, hast thou not found it an unsavoury and noisome dounghil?  Idem BERNARDUS. 
O Clear white unspotted Lily, o thou tender and delicate flower, there are unbelieving people abiding with thee, and such as seek thy subversion, and with Scorpions hast thou thy dwelling. Take heed, and see that thou walk warily amongst the thorns, because the world is full of thorns: they breed on the earth, they are in the air, and they are in thy flesh. To be therefore conversant amongst these, and by them not to be hurt, consisteth in the power divine to withstand, and not in any virtue that thou hast.  AUGUSTINUS. 
O How is that Soul unhappy, which is sequestered from the chief felicity, and over whom the devil hath sway, she is made void of light, and environed with darkness, she is consumed with pleasure, and made drunk with bitter waters, she loseth life, and findeth death. etc.  

Of our soul's Lord we make record with ruth,  
As flowers fair, tender, and delicate,  
To Christ our spouse wedded with ring of truth,  
Though in this life we have daily debate,  
Yet grant in faith that we be laureate,  
From hurtful sin with sincere conscience,  
O Lord to thee let us not live ingrate,  
sith thou with us wilt have thy residence.   
¶ FINIS Of the Contemplation for TVESDAY.   

¶ THE AUTHOR'S Commemoration for WEDNESDAY.  

The damage due to deadly sin,  
To seek to void, let us not linne.   

The Translators Application.  
The third day this Creator then, the waters here below,  
Into ●ne place did gather, and, them in one flood bestow,  
The dry land thence divided he, the Sea those waters named,  
The Sea for travel to and fro, the Earth for fruit he framed.   

Who lives then in this earthy vale,  
Taste fruits of trouble, death, and bale.   PSALM. 51. 
BEcause I do acknowledge mine iniquity, and my sin is always against me.  TOBIA. CAP. 12. 
BUT they that commit sin and iniquity, are enemies to their own soul.  GREGORIUS. 
THERE should no adversity or mishap hurt us, if there did no iniquity condemn and adjudge us worthy thereof.  PSALM. 38. 
MY iniquities are gone over my head, and as a great burden are they heavy upon me.  PROVERBES. CAP. 14. 
Sin maketh the people become miserable.  AGUSTINUS. 
WHAT can be more miserable, than the wretched worldling which hath no compassion of himself.  ESAI. CAP. 13. 
I Will vizite the lands with diseases, and against the wicked will I go with their iniquities.  ECCLESIAST. CAP. 27. 
AS the Lion is ever lurking for his prey, so doth the sins of man lie in wait for them that work mischief.  AUGUSTINUS. 
Sin is defined, to be any thing spoken, or any thing done, either any desire striving against the law of God.  BERNARDUS. 
O How wretched is the state of sinners, which esteem of the son of God, as of a Swineherd.  ESAI. CAP. 59 
YOur iniquities have set enmity between you and your God, and your sins have covered his face from beholding you with mercy, and that he should not hear you when you pray unto him.  Idem sequitur. 
Our iniquities are multiplied before him, and our sins have made answer unto us.  2. REGUM. CAP. 3. 
DAVID spoke these words touching joab, The Lord recompense the evil man, according to the malice of his mischief.  PSALM. 31. 
thou hast hated all them that do work wickedness.  

To define of sin in sentences short,  
No man well may, so full it is of care,  
Nevertheless as now I purpose to report,  
How in each season sin is most contrare,  
To man's weal, supplanting each afar,  
Unto his damage where it may prevail,  
Enforcing aye of bliss to reave him bore,  
In soul, in body, and in goods temporal.   AUGUSTINUS. 
Sin is the ransacking spoil of the good grace received, and a corruption naturally grafted in man.  PROVERB. CAP. 4. 
BUT the wicked and ungodly in the land, shallbe destroyed.  PROVERBES. CAP. 4. 
THE way of the ungodly, is as the darkness, they know not where they fall.  IEREMI. GAP. 5. 
OUR sins have debarred and prohibited the good graces of God from us.  PSALM. 10. 
IN the works of his own hands, is the sinner snared and taken.  PSALM. 31. 
MANY plagues are there ordained for sinners, but mercy shall compass him round about, that putteth his trust in the Lord.  BERNARD. 
BE ashamed (o my Soul) and blush at thy folly: thou hast changed thy divine shape and form, into a brutish and beastly form.  Idem. 
THERE is nothing more beastly, than that man which is endued with reason, and useth it not.  Idem. 
HOw much the more a man shall sin, so much the less shall he know what sin is, and in deed so much the more shall he be delighted therewith.  Robart Grosthed Lincolniens. 
Sin is the issue, or generation of the devil, the parent of death, the corruption of nature, and the deformation, or defiling of the soul.  GREGORIUS. 
WHAT greater point of madness can there be in man, then for a very little pleasure of the flesh, to make himself a bondman unto everlasting punishments.  deuterono. CAP. 28. 
WHAT if thou wouldst desire of God that thou mightest hear the voice of this thy Lord and God speaking unto thee, that thou shouldest observe and accomplish all that he commandeth. The Lord shall strike thee with madness, and with blindness, and with fury of the mind, that thou shalt stumble at the noon day, as the blind man is wont to stumble in the darkness, and thou shalt not guide thy footsteps, but shalt always suffer reproach, and be oppressed with violence, neither shall there be any man to deliver thee free from his fury.  

Sin is the cause of our perdition,  
Sin, of the Devil is daughter venomous,  
In soul and body sin causeth corruption,  
Sin is a sickness right contagious,  
Sin maketh a man foolish and furious,  
All in wood rage running without reason,  
His days overdriving in state still dangerous,  
With confused course of time and season.   PSALM. 14.53. 
THEY have trembled with fear, where there was no fear at all.  LEVITCUS. CAP. 26. 
IF so be that you will not hear me, neither do all that I have commanded you, but shall despise my laws and ordinances, I will set my face against you, and you shall perish before the face of your enemies, and you shallbe cast under foot of those that have hated you. The King shall put them in fear, yea, the noise of a leaf blown from the Tree, shall make them afraid: they shall fall down to the earth, when there is no man to strike them.  PROVER. CAP. 12. 
THE way of the ungodly, shall deceive them: the deceitful man shall find none advantage.  APOCAL. CAP. 18. 
THERE is prepared a dwelling place for all the Devils, and a place of custody for every unclean spirit.  OZEA. CAP. 9 
THEY are become abominable, even as those idols that they have embraced and had in honour.  PROVERB. CIP. 18. 
THE belly of the wicked person, is never satisfied.  SOPHONI. CAP. 1. 
THEY have walked as the blind that saw not, because they have sinned against the Lord.  JOB. CAP. 18. 
HIS foot path is hidden in the earth: fear and trembling shall make him afraid on every side.  JOB. CAP. 20. 
THE praise of the ungodly shall be but for a small season, and the joy of an hypocrite is like unto the point of a sword: if his pride shall lift itself up unto the heavens, and that his head do touch the clouds, yet in the end it shall be destroyed, even as the filthy dounghil, and as a dream that is vanished, shall it not be found.  

The mind of sinners is figured unto hell.  
Wherein is fire and feendish cruelty,  
God's laws and manners resisting as rebel,  
With loathsome stench of wilful iniquity,  
Committed by the seven sins deadly,  
And he that sin into his chain can link,  
By subtle shifts and shameless impiety,  
'tis a special gift, if they twain ever shrink.   ROMANS. CAP. 6. 
THE reward of sin, is death.  PSALM. 146. 
HIS spirit shall go forth, and shall return into his own land: in that day shall all his cogitations perish.  PROVERBES. CAP. 11. 
THE wicked man being once dead, there resteth no further hope unto him.  BERNARDUS. 
O Thou Soul of man, not with precious gold or silver, but with the blood of the Lamb of GOD redeemed: Why wilt thou deliver thyself into destruction, seeing Christ (for the love that he beareth unto thee) hath shed his most precious blood.  HYLLARIUS. 
THE Soul that showeth not herself neat and clearly shining, endued with the garment or rob of holy life: is not the Soul espoused unto Christ, but the devils darling.  AUGUSTINUS. 
HAppy is that Soul which shall so endeavour herself to govern her life, that she may through Christ deserve to receive and entertain Christ as her geste and inhabiter within her.  ECLESIAST. CAP. 4. 
BE sorrowful and heavy for thy Soul.  PSALM. 69. 
THE zeal of thy house Lord, hath even as it were eaten me up.  1. REGUM. CAP. 22. 
THERE is none that sorroweth for my state.  ECCLESIAST. CAP. 32. 
THE wicked are hardly chastised to amendment, and the number of fools is infinite.  PSALM. 32. 
BEcause mercy hath come upon him, he shall with mercy be chastised.  Ambrosius. 
THE lewd and dissolute life of the child, shallbe imputed the negligence of the parents.  PSALM. 141. 
BUT the oil of a sinner shall not hurt my head.  TULLIUS. 
FOR every punishment and correction aught to be without reproach, neither to the reproach of him which so punisheth, or chastiseth any person: but to be referred only for the commodity and profit of the weal public.  AUGUSTINUS. 
THE wrath of GOD is then great, when the offender is not by due chastisement reclaimed: but suffereth himself to run in further offence, by taking a wandering liberty.  

Man's soul is a jewel incomparable,  
By Christ his bloodshed dearly bought,  
Wherefore he will that we be coumptable,  
To him in good will for safety sought.  
When to captive us Satan sought,  
Bereft of all solace then surely were we,  
Till this our champion for us fought.  
We deserved the scourge of his equity.   ECCLESIAST. CAP. 7, 
REmember thy last days, and thou shalt not do amiss for ever.  ECCLESIAST. CAP. 11. 
IF a man do live many years, and in all this time shall rejoice and be meery, yet he aught to remember the days of darkness, and the days of many, which shall then come, shall plainly testify, that the days past were the days of vanity.  GREGORIUS. 
THE true and perfect life, is to be meditating how to die well.  Idem. 
HE that considereth with himself what manner of person he shallbe when death assaileth him, is evermore fearful in his affairs to offend.  ECCLESIAST. CAP. 12. 
THE Lord shall bring all things to receive judgement, that are done under the heavens.  ECCLESIAST. CAP. 9 
REmember the Lord in thy life time, because death detracteth no time.  HUGO, de sancto victore. 
WE aught to know, that neither the just man, nor the unjust, the child, nor the old man, are exempted, but be dissolved by death the soul from the body, before they be in that state of goodness or evil, beyond the which, if they should hear live always, they should never pass further to any felicity. etc.  ECCLESIASST. CAP. 14. 
O death, how bitter is the remembrance of thee unto a wicked man, having peace in his riches.  AUGUSTINUS. 
O life, how many hast thou deceived, which whiles thou fleest and passest away, art as nothing: whiles thou art seen of us, thou art as a shadow: whiles thou art made much of, thou art as a vanishing smoke: sweet art thou unto fools, and bitter unto wise men: therefore thou art to be shunned, thou art to be feared, because thou art dangerous. So fareth it with man in this life, even as a man that sojourneth in an other man's house, not knowing when it shall be said unto him, arise and departed from hence.  Ad Romanos. CAP. 5. 
BY means of sin, death entered into the world.  AUGUSTINUS. 
THE true death in deed, which men do fear, is the separation of the soul from God, who is the life of our souls.  

VERSUS.  
O happy is mortal kind,  
If he always life find,  
And fear the eternal good end,  
in respect of his virtuous mind.   

A mighty medicine, a royal eke remedy,  
Sin to subdue I find for each degree,  
Is to remember that state if he were dead,  
When soul all sorrowful departs the body.  
Then weighing this lives instability,  
We shallbe sure to receive judgement,  
Together both in soul and body,  
Of word, and work, of thought, and time misspent▪   ECCLESIAST. CAP. 10. 
WHY art thou proud, O thou Earth and Ashes.  sequitur. 
A King to day, and to morrow dead: and when a man dieth, he shall become the heir of Serpents, Beasts, and Worms.  GENESIS. CAP. 3. 
DVst thou art, and into dust shalt thou return again.  HIERONIMUS. 
WE die daily, and we are changed daily, and yet we think ourselves to be eternal, even this very word that I speak, that I writ, when I eat, when I drink, or what thing else so ever I do, somewhat thereby is my life time shortened.  PSALM. 44.144. 
MAn is made like unto vanity, his days do pass away as a shadow.  
VERSUS.  

Est homo res fragilis, durans pro tempore parvo,  
Hic est, hic non est, quasi flos qui crescit in aruo.   

Man is a brickle and frail thing.  
That lasteth but small time,  
Now here, now fades as flower,  
In field that groweth fine.   ECCLESIAST. CAP. 9 
MAN doth not know his end, but as the fishes are taken with the hook, and the birds are catched in the snares, so in the evil days are men snared, and yet notwithstanding this man knoweth not whether he deserve more to be hated or loved, but the uncertainty of things are reserved till a further time.  EZECHIEL. CAP. 3. 
THE ungodly and wicked shall die in his sins.  Ambrosius. 
WHAT thing can be more miserable unto us, which are cast forth into this life as all bore and naked, frail in body, weak in mind, doubtful and full of disquietness, slow to take pains, prove and ready to pleasure.  AUGUSTINUS. 
IT is a foolish thing for a man to live in that case, wherein a man dare not adventure to die, and he is of better courage which slumbereth and resteth with one deadly sin, going no further, than he that waigeth battle with seven enemies.  

Think on thy corpses now delicately fed,  
Whose food shallbe even worms and scorpion,  
Think how with costly clothing thou art clad,  
Which death shall change into corruption.  
Yet of our death by natural condition,  
No creature knoweth time when, nor place,  
Whether Heaven or Hell for our possession,  
Either else joy or sorrow, we shall embrace.   PSALM. 94. 
Mischief shall fall upon, and ensnare the wicked to his destruction.  Ambrosius. 
IT is better for sinners that do evil to die, then that they should remain still long in sin.  ARISTOT. 3. Ethicorum. 
OF all fearful things, death is the most fearful.  PSALM. 49. 
THE grave is their dwelling place and last end, they shall leave their riches unto others to possess.  PROVERBES. CAP. 11. 
riches shall not profit nor prevail them that have abused them in the last day of revenge, but justice shall deliver a man from death of hell.  SAPIENCE. CAP. 3. 
FOR horrible is the death of the unrighteous generation.  GREGORIUS in moribus. 
EVery man feareth the death of the flesh, but few do fear the death of the soul.  ECCLESIAST. CAP. 1. 
ONE generation passeth, and an other cometh.  2. REGUM. CAP. 13. 
BEhold, we all taste of death, and are as it were water cast upon the earth, which returneth not from whence it is sent: so do we fall away.  ECCLESI. CAP. 1. 
THERE is no surviving memory of them that went before.  PSAME. 9.10. 
THE memory of them is perished, as it were with a sudden noise.  PSALM. 9.10. 
I Am yielded up unto oblivion, as a man that is dead from his own heart.  BARUCK. CAP. 3. 
WHERE are the Princes of the nations become, which were lords over the beasts of the field, which delighted them selves in the fowls of the air, which have hoardward up their silver and gold wherein men do put their trust, and those never linne searching for the same, which do work thereupon, and are busy therein: their days are ended, and themselves are gone down into the deep pit.  

Death unto the wicked, is terrible evermore,  
But unto the godly, a comfort doubtless,  
To live well, each man be careful therefore,  
And while thou hast light, refuse darkness,  
Behold the nine nobles of famous worthiness,  
As David, Solomon, Hector, and Alexander,  
julius Caesar, and the rest of noble renown  
Whose flickering fame through the world doth wander,  
Hath not death by his dart laid them adown?   DEUTE. CAP. 32. de impiis. 
IT is a nation without advise or counsel, and without wisdom: would God they would once be wise and have understanding, and would provide for ●heir later days. Which words being more amply discussed by saint Bernard, he saith, Would God they would be wise in three things that are past, that is to say, In the loss and lack of good things, which are brought to pass under mortal power, or in doing those things which they have neglected to do. 2. That they would be wise in not constituting the wicked in authority, whereof the number is infinite in the world. 3. And that they would be circumspect and careful in the loss of time, than which thing there is nothing to be counted more precious.  
And saith saint Bernard, Would God they would understand three things that are present: that is to say, 1. The shortness of our life: because we have neither certain day nor hour how long to rest here. 2. The difficulty of our salvation: because strait is the way that leadeth thereunto, and few there are which walk in thereby. 3. And the small number of them that are to be saved: because there are many called, but few are chosen.  
And again he saith, Would God men would provide for those three things that are to come: that is to say, 1. Death, than which nothing is more bitter. 2. The judgement that shall be general at the last day, than which nothing shallbe more horrible to hear. 3. Eternal punishment ordained for the ungodly, than the which nothing shallbe more sharper.  

The memory of the dead, for the living is a precedent,  
How better we shall for our state provide,  
While we have grace and space of the Omnipotent,  
Print we well in heart what others hath betide.  
Which have either walked strait, or staggered aside,  
At our neighbour's fall let us be eke ware,  
Jest we that stand fast, with them do not slide,  
Our armour of perceverance, in good life let's prepare.   ECCLESIAST. CAP. 14. 
BE mindful of death, because when he cometh, there is no stay with him.  IEREMI. CAP. 4. 
THEY are wise enough to do wickedly, but to do well, they have no knowledge at all.  ESAI. CAP. 44. 
I The Lord am he that do transport wise men backwards, and do make their perseverance to become mere foolishness.  JOB. CAP. 7. 
MY days are passed away, my cogitations are dispersed, disquieting my heart, they have changed the night with me into day, and again yet after darkness, I hope to see light.  BERNARDUS in meditatio. 
TELL me, where are the lovers of this world become, which a few years before passed were with us, there is nothing remaining more of them at this day, but dust and worms.  
Had they not their appointed time to drink with thee, to eat with thee, and to laugh with thee? And so esteemed they of their days spent in their wealth and riches, and in the end they are gone down into the nethermost pit.  
Their flesh is here in the earth bestowed upon the worms, and in hell, there their soul unto the flaming fire, till being again linked in that unhappy family, they are tossed in perpetual burning flames.  

Without repentant turning, we increase each day,  
To death and his doom, wherefore with diligence,  
Amend we our misdeeds without delay,  
To save our souls, show we our sapience,  
Eschewing the vice of wilful negligence,  
That the time redeemed, may tender always,  
Sound fruits of words, works, and conscience,  
To balance account just at the judgement day.   PSALM. 11.34. 
THERE is ordained a most vile death for sinners.  PROVERBS. CAP. 5. 
HE shall die that hath not received discipline.  GREGORIUS. 
FOR the most highest is a patient rewarder of the wicked, for those that he hath long suffered to sin, to the end that they might be converted and repent. The same persons not being converted nor repenting, he doth more grievously adjudge them to the greater damnation.  SAPIENCE. CAP. 4. 
THE just man, though he be overtaken with death, yet shall he find rest.  CHRISOSTO. 
THERE is nothing so much deceiveth man, as the vain hope to live longer.  SENECA. 
Uncertain death doth prevent and steal upon many amendementes of mislyfe (that are deferred) or ever they be ware.  PSALM. 49. 
DEath shall feed the evil men, even as sheep that are thrown into the lake of hell: they shall desire to die, but death shall flee from them. &c,  PSALM. 116· 
PRecious in the sight of the Lord, is the death of his Saints.  BOETIUS. 
DEath unto those men is happy and welcome, when she seemeth not to plant more pleasure at one time then at an other, and being often called for, he comes suddenly to the sorrowful.  SENECA. 
Truly to die well, is for men to die willingly.  AUGUSTINUS. 
THere is nothing more withdraws man from sin, than the often meditating and thinking of death.  ECCLESIAST. CAP. 18. 
THE Lord hath wrought wonderful things in the death of man.  SENECA. 
THere is nothing shall profit thee so much unto temperance and moderation of all worldly things, nor 'cause thee so much to contemn them, as the daily forethincking and meditating of death.  APOCA. CAP. 2. 
REmember from whence thou art fallen, and be willing to repent thee thereof.  ESAI. CAP. 38. 
DIspose and set in order all things within thine house, because thou shalt die and not line.  
And Ezechias turned away his face unto the wall, and prayed unto the Lord.  Sequitur. 
And Ezechias wept with bitter tears.  

As scriptures truly pronounce in sentence,  
Death due to sinners, impenitent which die,  
In this world, damnation is by consequence,  
When the sound of Trump is hard from on high,  
From death to life, rise then shall the godly,  
Wherefore preventing duly the first death,  
Repent we in time with purpose earnestly,  
To live for ever with Christ by firm faith.   
¶ FINIS Of the Contemplation for WEDNESDAY.   

¶ THE AUTHOR'S Commemoration for THURSDAY.  

Remember the judgement general,  
How for our lives then plead we shall.   

The Translators Application.  
Thalmighty in the Firmament, made lights for to divide,  
The day & night, which lights for signs should serve each time and tide,  
A greater light, the Sun to shine by dry, by night, a less,  
The Moon and Stars, the self same light doth plainly lo express.   

Whiles we have light, let's walk that way.  
That gains light at the judgement day.   AUGUSTINUS. 
WE have this experience, because the mind of man is more familiar and enured with the divers enticements of this world, and overcome with the concupiscences, or lusts thereof: that therefore she refuseth to be occupied in well doing, requireth pleasure: and scarcely is she brought to this point, that she shallbe able to exclude and reject from herself, the custom of her former life. But when she shall once fall in reckoning how necessary it is to think upon the latter day, & of the efficacy, of the judgement which shall then be: being stirred up and provoked, either with hope of reward, or with fear of punishment, she proclaimeth wilful wars against her good motions and passions which should resist the same, and assaulteth her ancient former good desires, and forecibly as it were striveth with herself to subdued herself.  PROVERBES. CAP. 
THE wicked and ungodly men have no mind upon the day of judgement: but they that seek the Lord, do consider thereof.  IEREMI. CAP. 12. 
TRuly Lord thou art righteous, notwithstanding in thy judgements, yea, if I should dispute with thee what the cause is, that the wicked in their ways do flourish.  JOB. CAP. 22. 
WHY do the wicked live still upon earth, and are so exalted on high? they lead their lives in wealth, and yet in the end they go down into hell.  ECCLESIASTES. 3. 
THere are some godly persons, before whose faces their own evils have come to light, as though they had offended with the wicked. And there are also some ungodly persons which live with such security, and think themselves so safe, as though they had the works of godly disposed persons with them. And I have perceived, that of all the works that the Lord hath done, man can not comprehend and find out the reason.  ROMANS. CAP. 2. 
O The wonderful height of the riches of the wisdom of GOD, and of his knowledge, how incomprehensible and inscrutable are the judgements of his way.  

The Auctor figuring the general judgement,  
Hereby admonisheth both just and unjust:  
To consider thereof in this life present,  
All security then abandon we must,  
Yea all licentious living and carnal lust,  
Wherein the wicked flourish at will,  
For all such as therein do put their trust,  
Thalmighty judge in his wrath shall them spill.   ECCLESIAST. CAP. 
O What torments have all the elect of GOD suffered, that they might safely come unto the obtained victory, ordained for martyrs.  ESAI. CAP. 10. 
Woo be unto Assur, which is becomr the rod of my fury, and the staff itself of revenge, in their hands is my heavy displeasure. But according to the opinion of Saint Augustine: when the father hath corrected the child in mercy and justice, he than casteth the rod into the fire.  2. PETER. CAP. 2. 
THE Lord doth know when in due time to take hence those that are godly: but as for the wicked, he leaveth them for the day of judgement, to punish them then according to their deserts.  PSALM. 76. 
Lord, I have been mindful of thy judgements, and I am comforted.  
Were it not but that my meditation is in thy law, then should I perhaps have perished even in mine own humility. etc.  1. PETER. CAP. 2. 
CHrist hath suffered for us, leaving us an example, that we should all follow his steps.  LUKE. CAP. 24. 
ought not Christ to have suffered death, and ●hat he should so enter thereby into his glory?  Ad Hebreos. CAP. 11. 
THE holy ones and elect of God by faith, have conquered unto them kingdoms, have wrought the works of equity and righteousness▪ & have purchased themselves new promises of sa●yng health: But some others having tried the scornful despites and scourges of this world, and moreover the b●n●es and imprisonment, have been stoned to death, have been dismembered, have been tempted, and have been put to death with the sword.  ISIDORUS. 
Adversities are means to reclaim and remedy the diseases of the soul. Sickness woundeth the flesh, but cureth the defect of the mind.  

As God suffereth the wicked a time to live here,  
Though it be for a scourge unto his elect,  
So to strengthen their patience when they forbear,  
Too to many injuries, yet hath he respect,  
His chosen quite out of mind not reject,  
But for better trial of their firm faith,  
When he seeth time he will detect,  
Their foes of mischief with sentence of dearh.   ESAI. CAP. 30. 
THE Lord looketh for us, to the end he would have mercy upon us.  JUDITH. 
BUT because the Lord is patient, even for this purpose let us repent the more, and let us with tears crave his pardon.  ESAI. CAP. 26. 
HE had compassion of the obstinate and wicked person, and he hath not learned to fear our righteousness.  ECCLESIASTI. CAP. 5. 
SAY not thou with thyself, I have sinned, and what mishap hath chanced unto me, by means of forgiveness of thy sins, be thou not therefore the more without fear: for mercy and displeasure soon passeth away from him, and his wrath doth behold those that sin.  Ad Romanos. CAP. 2. 
thou art utterly ignorant, that the great good will of God bringeth thee to repentance: but according to the hardness of thy heart, and as thou art impenitent, thou heapest up wrath unto thee in the day of wrath, and when the judgement of the just God shallbe reavealed, which rendereth to every man according to his works.  Idem ad Romanos. 
AND doest thou despise the riches of his goodness, of his patience, and longanimity? Thou doest then heap upon thee his wrath against the day of wrath.  PSALM. 22. 
FOrsake me not Lord in the day of my tribulation.  Idem. 
I Will not fear any evil things, because thou O Lord art with me.  deuterono CAP. 31. 
Truly because the Lord was not with me, therefore have these evils and mischiefs come upon me.  2. PARALIPO. CAP. 15. 
THE Lord is with you to help you, because you are abiding with him: if you shall seek him, you shall find him, but if you forsake him, he shall forsake you.  ROMANS. CAP. 8. 
IF God be on our side, who shall be against us.  GENES. CAP. 12. 
MY soul liveth, even because of thy loving favour.  PSALM. 84. 
THE Lord shall give unto his chosen both grace and worship.  PROVERBES. CAP. 3. 
HE shall give grace to the humble and lowly in heart.  PROVERBES. CAP. 14. 
GRace shall remain amongst the just and upright in heart.  

O mankind, rue on thy miserable estate,  
When sleeping in sin of liberty thou livest,  
A more loathsome life then brute beast created,  
The nearer grace is offered thee, the further of thou givest,  
Thy consent with security, and so thou thrivest,  
For abusing God's grace and offered mercy,  
One mischief upon an other thou drivest,  
Till all to late it is to repent thy folly.   APOCAL. CAP. 20. 
THere shall be ordained a judgement of every soul, according as he hath done in this life time.  ECCLESIAST. CAP. 38. 
O Man remember thou my judgement, for even so shall thine be: with me it was yesterday, and with thee shall it be to morrow.  LEVITICUS. CAP. 14. 
LET him sprinkle him seven times: that is, to be cleansed from his offences, that he may be purged by the law.  Idem. 
Neither let him enter into the Sanctuary, until such time as the days of his cleansing shallbe fulfilled.  1. CORINTH. CAP. 3. 
BUT every man shall receive his own reward, according to his labour and travail.  deuterono. CAP. 25. 
THere shall be also apyointed a measure of punishment, according to the measure of the offence and sin committed.  APOCAL. CAP. 14. 
FOr their works shall follow them when they are gone hence.  PSALM. 28. 
THou shalt tender unto every one according to his works.  ECCLESIAST. CAP. 11. 
How becomest thou ignorant what the way of the spirit is? doest thou so not understand the works of God, which is the woorkemaster of all things?  SAPIENCE. CAP. 11. 
FOR who is he that can understand the mysteries of God.  ESAI. CAP. 47. 
THere shall suddenly come a plague upon thee, which thou knowest not of.  Actuum Apostolorum. CAP. 15. 
WE believe to be saved by the grace and favour of God.  AUGUSTINUS. 
IF so be that I knew my reward were laid up for me in hell, I would pray no more for it, than I would do for the devil.  sapiency. CAP. 2. 
THere is not any man acknowledged or known to have gone down into hell, and have returned thence again.  BERNARDUS. 
MArke and behold always this rule, that after the Lord hath long spared sinners, he doth more grievously seek to be avenged of them.  

Be it by example of others imitation,  
Or by ourself will and ignorance we fall,  
Or by Satan's subtlety and suggestion,  
We commit any offences here criminal,  
So for the same, answer make we shall,  
And as we have wrought, so awarded we,  
Shall receive at the day of judgement general,  
Either God's indignation, or mild mercy.   ECCLESIAST. CAP. 12. 
LET the dust of man's corrupt nature return unto the earth from whence it came, and let the spirit return again unto God, who hath given the same.  JOB. CAP. 21. 
SHall any man take upon him to teach the Lord knowledge, which judgeth thy higher powers? The strong and lusty men are subject to death, yea the rich & happy of this world.  Idem sequitur. 
BUT an other man dieth in the bitterness of his soul without any works of repentance: and yet notwithstanding they shall sleep altogether in the dust, & the worms shall cover them.  SENECA. 
THE eternal law of God hath ordained nothing better unto man, then that we have all one kind of entrance given us thereby into this life, and divers manners of death.  OZEA. CAP. 6. 
MY judgements shall pass forth from me, as the light out of the Firmament.  AIERONIMUS. 
HOw, many people do live in this world, I know not: but of the days to come, it is written, That the Lord shall judge the secret doings, and unknown deallinges of men, and shall give light even unto the dungeons of darkness, and shall disclose the counsels of men's hearts.  TOBIAS. CAP. 3. 
ALL thy judgements are just, O Lord.  PSALM. 119. 
FOR I have been afraid of thy judgements, O Lord.  ECCLESIAST. CAP. 28. 
MAke ready thy righteousness that thou canst lay for thyself, before the judgement of the Lord be summoned.  BERNARDUS. 
BRethren, let us be inflamed unto repentance, let us examine our consciences, let us be encouraged to take revenge of our sins by earnest repentance in Christ's bloodshed, craving his gracious favour to escape the horrible judgement of the living GOD. etc.  

To way the wickedness of corrupt nature,  
In balance, with God's divine justice,  
Either our good deeds is absurd and obscure,  
Presumptuous were such our enterprise,  
From the earth, the dust should then arise,  
With Thalmighty creator to dispute,  
Submit we therefore in repenrant wise,  
Our life and death as he hath constitute.   ECCLESIASSTI. CAP. 12. 
REmember thy Creator in the days of thy youth, and before the time of affliction shall approach, and the days whereof thou mayst have cause to say, these days do not like me.  ECCLESIASTI. CAP. 7. 
REmember the wrath of the Lord, because it shall not be foreslowed.  Idem. 
REmember the lords wrath in the day of the end of the world, and remember the time of poverty, even whiles thou art in thy wealth.  ECCLESIASTI CAP. 28. 
REmember thou the later days, and cease of to do mischief: for there is blessedness and death approaching in the prescriptions thereof.  PSALM. 42. 
MY soul is in my hands always. etc.  MATTH. GAP. 24. 
But of that day and hour when the Lord shall come to judge the world, not neither Angel, nor the Son of man knoweth, but the Father himself. Take you heed therefore, watch, and pray.  MATTH. CAP. 25. 
Watch therefore, because you know neither the day nor the hour wherein the son of man will come.  GREGORIUS in Homelia. 
Do not you love the world, which you see can not abide for ever, because the great day of the Lord is near.  PSALM. 
THE day of desolation draweth near, and the times of the latter days do speedily hasten on.  JACOB. CAP. 2. 
THere shallbe judgement given upon him without mercy, because he hath not showed mercy. etc.  

As life and death from hence uncertain are,  
And our demerits do deserve due doom,  
So how soon the Lord will the same prepare,  
No spirit can divine that day to come,  
Though of signs fifteen writeth saint Jerome,  
But if we will credit Christ's words in scripture,  
Of signs already performing now are some,  
That that day is not long to, we may be sure.   HAYMO. 
ANtechriste shallbe borne in Babylon, out of the tribe of Dan, according to the saying that jacob mentioneth: Let Dan be made a Snake in the way.  MARCI. 12. 
ANd those days shallbe such, and so troublesome, as the like have not been from the beginning of the creation of man, until now: neither shall there be any more such afterward.  
And except the Lord had shortened those days for his elect sake, there should have been no salvation unto frail mankind.  1. TIMOTHI. CAP. 3. 
ALL those that will live godly in Christ, must suffer persecution.  MARCI. CAP. 13. 
BUT who so shall persist constant unto the end, shallbe saved.  DANIEL. CAP. 8. 
IT shallbe destroyed (meaning of Babylon) without force of strength of the hand.  THESSALO. CAP. 2. 
THen shall that wicked antichrist be revealed, which the Lord jesus shall destroy with the breath of his mouth.  1. JOHN. CAP. 2. 
NOw are there many Antichrists come into the world, whereby we know that we are in the later days.  2. PETER. CAP. 3. 
THere shall come deceitful workers of mischief in the later days, walking after their own lusts.  ISIDORUS de summo bono. 
THere have many members of Antichrist gone before us, and their proper works do well agreed with the ringleader of their mischief, according to the Apostles saying, which affirmeth: that they have performed the works of iniquity, yea before that their chief captain was manifested to the world.  DANIEL. CAP. 8. 
ANd in the end of the kingdom, when the wicked are come to the full of their iniquity: that is to say, In Gluttony, Lechery, and Covetousness, a king of a fierce countenance and understanding, with hard sentences shall stand up. etc.  DANIEL. CAP. 1. 
IN the later days there shall come deceivers, which shall walk after their own desires in wickedness. These are they which shall assemble themselves together as living creatures having no Soul in them. These are Clouds without water, which are carried about with the winds. These are Trees growing somewhat before Winter, unprofitable, which being twice dead, are plucked up by the roots: for whom the mists of darkness are to be kept for ever and ever.  PSALM. 50. 
THere shall go before him a consuming fire, and it shall scortche his enemies round about him.  Idem. 
Whither shall I go from thy spirit? and whither shall I flee from thy presence?  deuterono. CAP. 32. 
THere is a fire kindled in my fury, and it shall burn even until the very last day in Hell.  AMOS. CAP. 9 
THere shallbe no time for them to flee away which shall save them.  LUKE. CAP. 21. 
THere shallbe signs in the Sun and in the Moon, and in the Stars.  MARCI. 13 
IN those days after that tribulation, the Sun shallbe darkened, and the Moon shall not give forth her light, and the Stars of Heaven shall fall from thence, and the virtues or powers of the Heavens shallbe changed, and then shall they see the son of man coming in the Clouds of Heaven with great power and glory.  

When sin, the fire of conflagration,  
All men as than which are left on live,  
Shall quite of them make consummation,  
In woeful plight, as doctors do descrive,  
There's none by flight which may be fugitive,  
Then Sun and Moon obscured with annoyance,  
Yea other Planets with beams obumbrative,  
Shall in their kind show dolorous countenance.   DEUTERO. CAP. 9 
THere shall go before thee a devouring fire, and a consuming flame.  JOEL. CAP. 2. 
Blow up the Trumpet in Zion, Rejoice you that devil upon my holy hill. Let all the inhabitants of the earth be troubled and disquieted, because the day of the Lord is at hand, because the day of darkness and of smothering heat draweth near, the cloudy and troublesome day.  Idem. 
BEfore his face shall go a devouring fire, and after him shall follow a burning flame● for the day of the Lord is a mighty day, and a very fearful day, and who shall abide the same: neither is there any man which shall escape it.  Eodem JOEL. 
BE you therefore converted and turn unto me saith the Lord, with all your whole heart, in fasting, in mourning, and in bitter tears, and you shallbe saved.  APOCA. CAP. 20. 
AND the sea gave out from her the dead bodies that were buried in the bottom thereof: yea death and hell itself sent forth their dead gohstes, and there was sentence of judgement pronounced upon every one according to their works.  JOEL. CAP. 3. 
I Will gather all nations together, and I will bring them into the vale of josaphat, and will dispute with them.  1. CORINTH. CAP. 15. 
TRuly we shall rise again at the judgement day, but we shall not all be immutable or unchanged, even in a moment or twinkling of the eye in the last blast of the Trump.  Ricardus super. 4. dist. 47. 
How or in what manner the Lord will give judgement, is not presently manifested to the world: neither hath he worthily rewarded every man, neither hath he punished them accordingly, but the accomplishment thereof resteth behind in his hands, as touching the body and the soul, and as touching the desert of praise or punishment.  EPHESI. CHP. 4. 
Until we shall all run together in one course, with unity of faith and worshipping the son of GOD, growing up to one perfect man, in measure of the fullness of the age of Christ.  apocalypse. 22. 
ANd I saw as well the great, as small bodies standing openly before the throne, and the books were opened.  Athanasius in Symbolo. 
Against whose coming all men shall be warned to arise with their bodies out of the earth.  MALACHI. CAP. 3. 
WHO shallbe able to consider of the day of his coming? or who shall endure to behold the sight of his presence?  JOB. CAP. 14. 
WHO is able to warrant me that thou wilt protect my soul in the nethermost hell? and hide me until the fury of thy displeasure shallbe passed: and that it will please thee to appoint me a time when thou wilt remember me. That day is the day of wrath and calamity, yea the great day of misery very bitter.  HEBREOS. CAP. 10. 
BUT terrible and fearful is the looking for of the judgement and fervent heat of the fire, which shall destroy all his enemies.  JOB. CAP. 19 
FLee you away from the face of the Lord because the sword is a revenger of iniquities.  

All flesh shall arise from death to live,  
In soul and body having resemblance,  
Then to receive sentence definitive,  
Decreed by God's divine ordinance,  
How ever it be in joy and grievance,  
We shall address us, young, old, rich, and poor,  
Happy or unhappy, as it shall then chance,  
To rest in pain or pleasure evermore.   MARCI. CAP. 13. 
THen shall they see the son of man coming in the Clouds of Heaven.  SAPIENCE. CAP. 12. 
WHO shall stand against thy judgement, o Lord? or who shall come before thy presence as a revenger upon the wicked ones of this world.  PROVERBES. CAP. 6. 
THE Lord will not spare any flesh in the day of revengement, neither will he be pacified with the entreaty of any person, neither will he take great rewards to redeem any soul.  PSALM. 110. 
BEcause his mercy is enduring for ever.  HIERONIMUS. 
IF only the law and judgement of mortal creature and frail flesh, which shallbe turned into dust, be with such care thoroughly trembled at and feared. With what careful fear aught we to provide for the judgement of the divine majesty?  PSALM. 110. 
I Will sing of mercy and judgement unto thee, o Lord  Idem. 
O GOD, give thy judgement unto the King. etc.  PSALM. 36. 
THY judgement, o Lord, is as the light of the midday.  APOCA. CAP. 20. 
AND behold, the dead were called up to be judged (as touching those things that were written in the books) to receive their reward according to their works.  NAUM. CAP. 3. 
Behold (saith the Lord God of hosts) I come unto thee, and will discover thy shamefulness, even in thine own face, and will show thy nakedness unto the nations, and reproach unto other kingdoms, and I will pour out upon thee thy own abominations, and will smite thee with reproaches.  

Then shall our king, which judged was, us judge,  
In glorious form of divine humanity,  
From whose face there may be then no refuge,  
No favour, friendship, reward, partiality,  
Nor any respect over high and low degree,  
When in two divers manners he shall administrate,  
His judgement to the godly with mild mercy,  
But most severe justice unto the reprobate.   SAPIENCE. CAP. 5. 
BUT the righteous shall live for evermore, their reward also is with the Lord, and the care for them is with the highest.  Chrisostomus super Mattheum. 
IN that day of the lords revenge, we shall have nothing to answer for ourselves: for the Heaven, the Earth, the Sun, and the Moon, the Days, and the Nights, and all the whole World itself shall stand against us, to bear witness against us of our sins and wickedness.  JACOBI. CAP. 5. 
YOur riches are become rotten, and consume●: your garments are eaten with the Moth, your gold and your silver is become rusty, and the rust thereof shallbe a witness against you.  ABACUCH. CAP. 2. 
THE stone in the Wall shall cry out against you, and the Timber between the Roofs of your houses, shall answer against you.  HUGO de sancto victore. 
THE conscience of man is as a book shut, which shallbe opened in the day of judgement.  MICHEAS. CAP. 3. 
Hear, O ye Princes of the house of jacob, & captains over the house of Israel.  Eiusdem. CAP. 6. 
LET the high Hills hear the judgement of the Lord  LUKE. CAP. 16. 
GEVE a reckoning of thy stewardship.  SAPIENCE. CAP. 6. 
THere shallbe a most sharp judgement ordained for such as bear authority over others.  AUGUSTINUS. 
THE Prelates are worthy to die so many deaths, as they give evil examples of death unto their people committed in charge unto them.  ESAI. CAP. 46. 
Hear me, o you of hard hearts, which are far of from doing justice.  IEREMI. CAP. 15. 
MY people is become a disobedient people, their Shepherds have led them a wrong way.  DANIEL. CAP. 13. 
Iniquity is gone out from Babylon, even from those that were the elder judges, which were seen to bear rule over the people, and they have turned away their understanding, and have withdrawn their eyes from beholding the Heaven, neither would they remember the judgements of the just.  

This process of judgement is short without tarrying,  
When for our sins shall serve none excuse.  
But our unkindness to Christ our sovereign king,  
Our consciences eke witnesses shall us accuse,  
When we his gracious good favour abuse,  
God grant therefore by ages tofore past,  
We in this last age such warning may take.  
That cleaving in fear to this our God fast,  
We may avoid the danger of the dreadful lake.   2. CORINTH. CAP. 6. 
FOR we all must needs be manifested and openly revailed before the tribunal seat of Christ, that every man may reap that which he hath done in his body, be it good, or be it bad.  ESAI. CAP. 13. 
BEhold the day of the Lord shall come, that cruel day and full of indignation, wrath, and furies, to put the earth in fear, and her sinners to be overthrown by her: because the Stars of Heaven, and their glittering hue, shall not give forth light unto them.  EZECHIEL. 6. 
THE end cometh, it shall stand up as a watchman against thee: sorrow shall come upon thee which dwellest upon the Earth: the time is come, the day of death is near at hand, and not of the joyful sound of the Hills. Now even at hand forthwith, will I power out my indignation upon thee, and will accomplish the desire of my fury upon thee, and will judge thee according to thy ways, and will lay upon thee as a burden all thy wickedness, and my eye shall have no compassion upon thee, neither will I show thee any mercy, but will lay upon thee thine own wicked ways.  MATTHE. 25. 
THen shall he say to those which shall stand upon his left hand, Departed from me ye cursed into everlasting fire, which is prepared for the devil and his angels.  ORIGEN. 
SInners do link themselves in amity with the Devil, as they which are by the providence of God saved, are made coequals with the holy angels: So such as perish, are compared unto the angels of the Devil.  Augustinus. 21. de civitate dei. 
HEreby also is it manifest, that the same fire is given by ordinance for a punishment unto men and devils.  Gregorius. 33. cap. mora. 
IT belongeth to the justice of a strait judge, never to withdraw punishment from them, which of their own minds in this life, would never withdraw themselves from sin.  PSALM. 119. 
Understand this, you that have forgotten God, lest that at any time he take you away by force, and then there be no man to take you out of his hands. etc.  

Then shall Christ thus pronounce for conclusion,  
From his left hand, when he the wicked shall expel,  
Departed ye woeful wretches with my malediction,  
To the perpetual fire, and torments of hell,  
In dolorous darkness, with devils there to devil,  
Without recovery, shall be there your residence,  
Followed with fiends furious and fell,  
And of my person, never more to have presence.   MATTHE. 25. 
COme you, the blessed of my Father, possess you the kingdom prepared for you from the beginning of the world.  ORIGEN. 
FOR the holy ones of God, which have wrought the works of righteousness, have already taken for their hire, the inheritance on the right hand of GOD (for their works of righteousness) wherein consists both rest and glorious triumph.  AUGUSTINUS. 
LAbour in worldly matters, will discourage thee from coming unto God: but behold the Heavens which have learned the first commandment, they fulfil the same.  TOBIA. 6. 
THE Lord GOD of Heaven shall reward thee with joy and comfort, for the wearisome travel that thou hast endured.  2. CORINTH. 1. 
FOR this joy and comfort that we have conceived, is a witness of our conscience within us. etc.  PSALM. 100 
BE you glad in the Lord, and be joyful you that are just. etc. and rejoice you in the Lord. etc.  MATTH. CAP. 24. 
Watch therefore, because you know not the hour when the Lord will come.  HIERONIMUS. 
IT was not requisite that the Apostles should have the day of the foreknowledged coming of Christ revealed unto them, that by reason of their earnest looking for of his coming, they not knowing when, yet might always believe that he would come, whom they knew not how soon he would come.  GREGORIUS. 
WHat man seemeth to watch in deed, which to behold the brightness of the true light, keepeth open the eyes of his mind. That man watcheth, who observeth that order of doing well, which he believeth is acceptable before God. That man watcheth, which driveth from him the darkness of dolour and negligence.  JOHN. CAP. 3. 
O You generations of Vipers, who hath taught you to flee from the wrath to ome. Do you therefore show forth worthy fruits of repentance.  PSALM. 
EVen as the wounded bodies sleeping in their graves: that is to say, The sinners of whom there is no further memory, and those are repulsed out of thy hands.  PSALM. 36. 
Departed from doing that is evil, and do good.  

After the first sentence, the second follow shall,  
Full of solace and consolation  
Saying unto those on his right hand all,  
Come ye children on my benediction,  
Which have me loved with true intention,  
Receive you the kingdom of lasting bliss,  
Reserved for you from the worlds creation,  
God grant us thy grace to labour for this.   ESAI. CAP. 46. 
Return and come again, o you that have frowardly walked after your own heart.  GREGORIUS. 
O How straight shall then be the way for the reprobate: above in the Heavens, shall sit the judge full of displeasure: below in Hell, shallbe an horrible confusion: upon the right hand, shall stand our sins to accuse us: upon the left hand, infinite numbers of Devils, which shall draw us to the tormenting place: within us, the gnawing of our conscience: and without us, the Wo●ld burning round about. Whither then shall the sinner flee: To appear to judgement, shallbe intolerable for him: and to hide him setfe, shallbe impossible.  PSALM. 138. 
I Have remembered these, and I have powered out mine own soul before me.  HIERONIMUS. 
BUT thou discreet Reader, mark and consider, that both the punishments which are ordained, are eternal: and that the everlasting joyful life hath in it no manner of decay or ruin.  ECCLESIASTI. CAP. 7. 
BE mindful of the wrath of the Highest, because he will not long foreslewe the time.  MATTH. CAP. 10. 
Fear not ye those that have power to slay the body only, but rather fear you him which is able to destroy both body and soul, even in the very Hell.  Augustinus de verbis Domi. 
BUT we see all such as love this present life temporal, and which is soon ended, so to labour for the same: that when the passion of death approacheth them, they make all the shift they can, that they not be taken away with death, and by all means seek to prolong their life. If then men do with such labour and such care endeavour th●m selves, to the end they would live a little longer: how and by what means aught they to labour and be careful for the life everlasting. And if such men be accounted wise, which try all manner ways how they may defer death, and prolong life for a short time. How foolish are those which live so, as thereby they loose the life everlasting: surely such may be called most fools of all other.  

Revolve in mind the great perplexity,  
Of sinners, seeing themselves in such assay,  
When their just judge above them they shall see,  
And under them Hell, to swallow them as pray,  
All faithful Christians mark this by the way,  
If sentence given for Temporal offence,  
Deserve here a death, with loss of goods always,  
What to offend the highest shallbe the sentence?   PSALM. 118. 
THey are corrupted, and become abominable in their studies: it is time Lord to bestir thee: they have dispersed and wrested thy law.  JOB. CAP. 5. 
I Will pray unto the Lord, who reproveth the wise men of this world in their craftiness, and doth disperse the counsels of the wicked.  PROVERBES. CAP. 2. 
HE hath forsaken the right way, and walketh through the dark places.  ESAI. CAP. 1. 
THey give not sentence in favour of the Orphan, and the complaint of the Widow hath not come in before them.  JOB. CAP 36. 
DIssemblers, and lukewarm worldlings, do pro●●re the wrath of God upon them.  PSALM. 10. 
THE mouth of them that speak mischievous things, is stopped. Let the deceitful lips be come dumb, and not able to utter their speech.  LUKE. CAP. 16. 
THe children of this world are in their generation wiser, than the children of light.  Psalmista de impiis. 8. 
THey are troubled as a drunken man, and all their wisdom is utterly consumed.  ESAI. CAP. 29. 
FOR wisdom shall departed and perish from the wise of this world: that is to say, from such as are reputed wise men, and their understanding shall be darkened, because it is said:  IEREMI. CAP. 4. 
THey are wise enough to work wickedness: but to do well, they have none understanding.  BERNARDUS. 
surely thou hast found out wisdom aright, if thou canst esteem of all things as they be, namely of sin and vices, as things that are vile, and altogether to be shunned: Of temporal things, as that which is frail and transitory, and therefore to be smaly made account of: but of eternal things, as that which is best, and therefore above all others chiefly and specially to be desired and embraced.  

Of worldly wit see the furious rage,  
How it is dazed in wilful darkness,  
Where spiritual wisdom, grave, godly, and saige,  
Should rest in those that Christ do profess,  
Some yet there are, which practise naught less,  
But subtlety, the simple to cirumvent,  
As wily Wolves their deeds them express,  
Which daily devoureth the lambs innocent.   SOPHONI. CAP. 1. 
THey shall walk as the blind in darkness, because they have sinned against the lord.  ESAI. CAP. 49. 
THus saith the Lord, In an acceptable time have I heard thee, and in the day of health, have I helped thee.  2. CORINTH. CAP. 6. 
WE exhort you brothers, that you receive not the grace of God in vain: for he saith, Behold the acceptable time, Behold now the day of your saving health.  APOCAL. CAP. ●0. 
ANd he swore by the God that liveth for ever, because there shall not be any longer time.  ECCLESIASTI. CAP. 39 
FOR all things shallbe sought for in their time.  deuterono. CAP. 32. de impiis. 
IT is a nation wanting the counsel, & void of the wisdom of the highest: Would to God they would once be wise and gather understanding, and that they would provide for the later days. etc.  PSALM. 2. 
Hear this all ye nations, mark and give ear, hear this you that inhabit the world.  SOPHONI, CAP. 1. 
THe great day of the Lord is at hand, it is very near, and too too swiftly coming upon us: ye hear tell that the day of the Lord shallbe bitter: ●hen shall the strong man be troubled. That day shallbe the day of wrath, the day of tribulation and of sorrow, the day of calamity and of trouble, the day of the Trump, and the sound of the Trump upon the strong defended cities, and upon the angels on an high: and I will vex all flesh, and they shall walk as the blind do, because they have sinned against the Lord  Sequitur. 
But their silver and their gold shall not deliver them in the day of the wrath of the Lord. All the earth shallbe consumed with the fire of his indignation.  HIERONIMUS super Mattheum. 
SO often as I consider upon the day of the lords judgement, I quake for fear in every part of my body: and whether I eat or drink, or what thing so ever else I do, me thinks I hear the fearful Trump always sounding in mine ears, Arise up you dead, and come to judgement. etc.  

Such worldly wise make no provision,  
For their soul's health, that ever shall endure,  
But run headlong into the pit of perdition,  
Working their wills at all adventure.  
But such as fear God in every condition,  
With spiritual wisdom furnished are,  
Living in fear and hearty contrition,  
Against the last day, themselves to prepare.   PSALM. 47. 
thou shalt renew the face of the earth, when the sinners shall perish, thou shalt see it.  MATTH. CAP. 25. 
THese shall departed into the perpetual torment.  ESAI. CAP. 3. 
THE light of the Moon shall shine forth as the Sun doth, and the Sun shall give forth his beams as the light of seven days together: even upon that day when the Lord shall bind up the wounds of his people, and shall heal up the scar of the stripe: and behold, the name of the Lord cometh from a far: whott shall be his wrath and indignation, and grievous to be sustained.  ECCLESIASTI CAP. 43. 
THE Heavens shall show forth their beauty, in the day when the glory of the son of man shallbe seen.  apocalypse. CAP. 14. 
Now in deed is the time when the spirit shall say, Let all flesh rest from their labours.  PETER. CAP. 2. cathol. 
THE Lord knoweth best times when to take away and deliver the godly from the temptations of this world, and to keep the wicked ones to be tormented at the day of judgement.  PROVERBES. CAP. 16. 
THe judgements of the Lord are as the balance and the weights.  PSALM. 55. 
Fear an● trembling have come upon me, and the dark places have environed me round about.  AUGUSTINUS. 
FALL to repentance whiles thou art i● health, and if thou shalt so do, I say unto thee, that thou shalt be safe: because thou hast repented thee, whiles otherwise thou mightest have trespassed: for if thou wilt in time repent thee when thou shalt not have power to sin, sin shall forsake thee before thou forsake them.  

Soon after sentence of general judgement,  
The heavens, shall royally be renovate,  
Then shall the wicked to Satan be sent,  
To make abode with him, for ever exterminate,  
Then shall the Heavens be clearly clarificate,  
The godly shall enter with triumph victorious  
Wherefore repent you wicked, in time else too late,  
Recover you the damage of that doom dangerous.   GREGORIUS 
WHen thou art grievously handled in bodily sickness, thou canst scarce think upon any other thing, then upon the pain thou feelest: for thither is the cogitation of the mind carried, where as is the force of pain and perplexity most grieving a man.  JOHN. CAP. 5. 
BEhold thou art now made whole & sound, do thou not henceforth sin any more, jest some other worse evil happen unto thee.  MATTH. CAP. 22. 
THere are many called, but few are chosen.  MATTH. CAP. 7. 
ENter in at the narrow gate, because broad is the gate, and wide is the way that leadeth to destruction, and many there are which enter there aub●ry narrow is the way that i●adeth unto life, and few there are which find the same.  ECCLESIASTI. CAP. 1. 
THE whole fullness and effect of wisdom, is to fear God.  JACOB. CAP. 3. 
IN many things we all offend.  SENECA. 
THE most safest thing for man, is to fear nothing else but God only.  PROVERBES. CAP. 18. 
BLessed is the man that liveth always in the fear of God.  PSALM. 34. 
Fear the Lord, all his saints: Let all the seed of Israel fear the Lord. Blessed are all they that fear the Lord  

To conclude, think we each one of this case,  
No man shall be judged but deservingly,  
Then in this life, while we have time and space,  
Let us in contemplation and prayer mortify,  
Our wicked motions, so as continually,  
We fearing the judgements of the just God above,  
Come death, come doom, for him may be ready,  
To rest with our redeemer, in peace, joy, and love.   
¶ FINIS Of the Contemplation for THURSDAY.   

¶ THE AUTHOR'S Commemoration for FRIDAY.  

Christ's passion print in mind,  
Show not thyself to him unkind.   

The Translators Application.  
Our Creator commanded than, the waters forth to bring,  
Both Fish and Fowl for food of man, with sundry other things  
And blessing them with sacred mouth, for human use to be,  
He said to them, ye Creatures now, increase and multiply.   

God's blessing is wondrous great showed hear,  
His passion yet is to us most dear.   BERNARDUS. 
NOthing inflameth so the heart of man unto love, as the continual remembered passion and effabilitie of our Redeemer: because he took upon him thereby to make us a new creature a fresh love, and to have new and unaccustomed consolations in him, and of consequence, to tas●e by his death and passion a certain new estate of sweet life, in as much as he seemed to be a fore runner of the glory predestinate unto himself.  APOCAL. CAP 1. 
HE hath loved and washed us from our sins in his blood.  BERNARDUS. 
WHere is the safe and firm rest for our imperfection to be found, but in the wounds of our Saviour: so much the safer do I there devil, how much the more thereby he is of power to save me. The world rageth, the flesh keepeth me under, the Devil lieth in wait for me, yet fall I not, because I am established upon the rock: I have sinned, thy conscience is troubled, but it shal● not be tormented, because I have remembered the death and passion of the Lord  Bernardus ●uper illud Canticorum, Fasciculus mi●●he dilectus meus. etc. 
EVen from my childhood, because of the huge heap of deserts (which I know to be wanting in me) I have carefully endeavoured this little bundle of Myrrh to have gathered, and laid it ●p in my brostes, which is gathered even of all the anguishs and smarts of my Lord God. This (said I) should teach me wisdom, the perfection of righteousness and fullness of knowledge.  CANTICO. CAP. 8. 
SET me Lord as a mark or token of remembrance before thy breast.  HEBREOS. CAP. 12. 
CAll him again and again unto your minds, who hath suffered such reproach done unto him by the sinful: for you have not as yet withstood touching his blood shed for you, to fight against sin, and you have forgotten the comforter which speaketh unto you, as unto his children, saying, Good children, despise not the correction of the Lord, nor be thou weary at such time as thou art reprehended: for whom the Lord loveth, him chasteneth he.  

This lovely leaf as Rose so rubicound  
Of Christ reporting th● precious passion,  
The crop, the root, the height, and the ground,  
The proper price of man's salvation,  
Deserves due imprinting in our cogitation,  
Of ghostly comfort most sovereign suffisance,  
Bringing with it the true operation,  
Of the medicine against sin and all encumbrance.   Barnard●s supper. HEB. CAP. 2. 
YOU shall draw up waters with joy out of the springs of your Saviour: that is to say, all kind of virtues and graces are to be found in the precious bloodshedding of Christ.  2. PETER. CAP. 2. 
CHrist hath suffered for us, leaving us an example to follow his steps, who hath not committed any sin, neither was there any guile found in his mouth.  1. PETER. CAP. 4. 
ANd none of you have suffered as a murderer or robber, for your evil deeds, and against your wills.  IEREMI. CAP. 31. 
IN ever-during good will have I loved thee, therefore have I drawn thee unto me, taking compassion upon thee.  BERNARDUS. 
WHAT is there so much helping thee to do well, which is not more salving thy sore in the death of Christ.  1. JOHN. CAP. 3. 
HErein know we that the love of God is in us, because he hath given his life for us. etc.  BERNARDUS. 
Plentiful redemption is given unto us in the bloodshedding of our Redeemer: great abundance of sweetness and grace, or rather fullness and perfection of virtues.  Sequitur. 
IN all my adversities I find not any such and so effectual remedy, as I find in remembering the death and passion of Christ: for out of these I taste sometimes the potion of healthful bitterness: and again, I feel how sweet and suppling is this oil of consolation. These, between joy and sadness, administer unto my present life (whither soever I be tossed) a safe abiding and refuge: This is my more profound wisdom, than any other that I rejoice in, to know Christ, and him crucified. Who ever heard of the like thing, or who hath seen at any time the like of this: he suffered death him se●f for his enemies, and for the sinful, rather choosing to pass by death into the Heavens, to the end this sweet friend, wise counsellor, and mighty helper, might also transpasse us into the Heavens.  

Here is the fountain of human felicity,  
The way to repentance plain and compendious,  
Here is the chief charter of charity,  
Surprising our minds with motions amorous,  
And salve for wounded conscience gracious,  
The honey comb of hearty consolation,  
The Well of wealth, and storehouse precious,  
Left us by Christ's death and passion.   ECCLESIAST. CAP. 29. 
FOrget not thou the friendship of thy Surety, for he hath pawned his life for thee.  BERNARDUS. 
SO long as I reposing my confidence in God, do usurp unto myself that which lacketh, by and through the wounds of my Lord jesus: because he aboundeth with mercy towards me, I aught not be void of well deserving, so long as the Cistern of his mercies is never empty towards me.  GREGORIUS. 
ALL the proud people sprung of the lineage of Adam, laboured by all means to attain unto the prosperous things of this world. To shun and eschew all adversities, flee from reproaches, and follow after pomp and glory. The Lord came amongst them, choosing to take unto him adversity, fleeing vain pomp and glory, despising prosperity, and embracing reproaches.  Idem. 
IF the passion of Christ be called of us rightly into our minds, there is nothing so grievous unto us, but thereby it shallbe tolerated of us with patient mind.  PHILLIPIANS CAP. 2. 
HE showed himself humble and lowly, being obedient to death, even unto the death of the cross.  

Thus the quotidian and fruitful remembrance,  
Of Christ's blessed passion so piteous,  
Uniting with Christ familiar acquaintance,  
Maketh a vicious man to become virtuous.  
And his devotion both sweet and savourous,  
Causing temperance in blind prosperity,  
And as a Christian knight Chevalrious,  
To have glad patience in great adversity.   GALATH. CAP. 3. 
I Live now, yet not I, but Christ liveth in me.  ESAI. CAP. 5. 
HE is wounded for our iniquities, and torn in pieces for our sins: the discipline of our peace is upon him. Lord therefore, take from us our stony heart, and give us a fleshly heart.  HIERONIMUS. 
O Good Lord jesus, o that the reproaches of those which put thee to death, had light upon me, that they might have moved my heart unto compunction and hearty sorrow.  JOHN. CAP. 11. 
LET us also go and die with him.  ESAI. CAP. 43. 
CAll me again to thy memory, and let us be judged together: Declare thou for thy part what thou canst, & then see what thou hast to justify thyself of.  BERNARDUS. 
O Sweet jesus, the bitter cup whereof thou didst taste, hath made me to love thee above all other things: a work performed for our redemption once for all.  
This being oftentimes duly pondered, doth easily calling our love unto it, nothing more delectably allureth our devotion unto it, more justly performeth our duty, more deeply bindeth, nor more vehemently surpriseth our affects. He hath taken great pains for us, and yet in all the works that ever he wrought as touching the world, this the author of our life, was never in any thing so turmoiled: For in that he suffered for us, in stead of saying truth, he was controlled with gayn●sayinges: for his good deeds, he had those that looked nearly unto him: when he felt extreme pains, he was scorned of them: and when he died, he suffered the reproach of his enemies.  BERNARDUS. 
THY passion Lord, is our last refuge that we have to cleave unto, and our singular remedy.  ESAI. CAP. 3. 
THERE is none end of the treasures thereof.  GREGORIUS. 
THE passion of Christ, being set before our eyes, worketh all virtue in us, both for the time present, and to come: and fulfilleth all health of soul and body.  
And when we receive the remembrances of the passion of Christ, straightway thereby all the devils in Hell are put to flight, and all our deserved punishments for our offences are dispensed with, and forgiven.  BOECIUS. 3. de consolation. 
HE had brought such weapons unto thee, which (hadst thou not first rejected) might have defended thee with an invincible strength.  EPHESI. CAP. 6. 
BE you comforted in the Lord, and put upon you the armour of God, in the power of his virtue, that you may be able to withstand the deceipts of the Devil.  SAPIENCE. CAP. 7. 
YEa, there is an infinite quantity of treasure hidden for men, wherein who so ever are possessed, are made partakers of the friendship of God.  2. PARALIPO. CAP. 22. 
MAnifest therefore and openly, express unto him your hearts and your souls, that you may seek for your Lord God.  2. PARALIPO. CAP. 15. 
IF you seek for him, you shall find him out: but if you refuse to seek him, and forsake him, he will forsake you.  

Again and again within thy mind revolve,  
How to be thankful for Christ's passion,  
Craving of him thy hard heart to resolve.  
With inward dolour and outward lamentation,  
power forth thy prayers to find consolation,  
In that victorious triumph of virtues abundance,  
From Sin, the World, and Satan's suggestion,  
Which if thou seekest, shall give thee deliverance.   MATTH. CAP. 26. 
MY soul is heavy, even unto death.  AUGUSTINUS. 
O how bitter is death, whose only premeditation caused Christ to sweat water and blood.  LUKE. CAP. 22. 
AND his sweat become as the drops of blood running down to the earth: for his bloody sweat do express the sorrows of his heart.  MATTHE. 26. 
WHom so ever I shall kiss, the same is he, hold him fast.  MATTH. CAP. 26. 
THen all the Disciples having forsaken him, fled from him.  PSALM. 84. 
BEhold thy Christ in his face.  Augustin supper MARC. CAP. 15. 
HE took up with him, Peter, john, and james, and fear and tediousness came upon him, in so much as he travailed with sorrow, teaching us by example, or as it were figuratively, what manner companions and disciples a man aught to have with him in such perplexities, as he that will then pray, is or aught to be like affected: for even as a thief hearing an outery, presently taketh his heels, and thereupon the neighbours bestir them to remedy the case. Even so by man's fervent prayer, the Devil fleeth away, and the holy spirit of God entereth with good meditations to comfort man.  MATTH. CAP. 26. 
O Father, if this cup may not pass me, except I first drink thereof, thy will be done.  LEODIGARIUS. 
THis voice of the head, is the health of the whole body: this voice hath instructed all the faithful, hath inflamed all the confessors of Christ, and crowned all the Martyrs of Christ: for what is he that is able to overcome the hatred of the world, the troubles of temptations, and the terrors of persecutors, but only that Christ in all, and for all, should say unto his Father, Thy will be done.  

What troubles, terrors, and torments have,  
Assailed Christ in any manner wise,  
Thou oughtest in prayer daily of him to crave,  
Power to resist thy gohstly enemies,  
Who will not let thee suffer injuries,  
But at a pinch thy helper will appear,  
As he himself suffered smart likewise,  
And was comforted, so shalt thou be his dear.   MATTH. CAP. 26. 
THen they spitted upon his face, and buffeted him.  CHRISOSTOMUS. 
THE Evangelist expoundeth those most reproachful handlinges, in this manner. Nothing abashed was he to suffer them: because we might imprint them in our hearts with continency, and in them rejoice▪ or take comfort.  BERNARDUS. 
How much the poorer he made himself by his humility, so much the richer he showed himself in goodness: and how much more base he was in the sight of the world, so much the more dear beloved is he unto me.  Idem super canti 
O humble heart, and yet most high majesty, and o most highest and last joy of human kind: o reproach of men, and glory of angels: no man more noble, and yet none more despised: Who could refrain from tears to hear such wicked handling.  RABANUS. 
TO continued in sin, doth increase wickedness.  PSALM. 41. 
ONE depth calleth upon an other.  GREGORIUS. 
THe sin that is not extinguished by earnest and true repentance, straightway, with the efficacy thereof, doth 〈…〉 more sin.  MATTH. CAP. 2●. 
PEter remembered, and thought upon the words of Christ.  CHRISOSTOMUS. 
NOthing so much healeth the sore of sin, as when we continually think upon the Lord in our minds.  MATTH. CAP. 26. 
HE went out, and wept bitterly. etc.  

Freendles among his foes in feeble plight,  
He suffered of them this grievous tribulation,  
They filed his face with spitting in despite,  
And blinded his eyes in scornful derision,  
His patience yet surpassing all imagination,  
Peter then fled: wherefore thou sinner,  
Cleave to Christ in faith by hearty reformation,  
Forsake not thy Saviour that held thee so inteare.   PSALM. 108. 
WHAT shall I tender again unto the Lord, for all that he hath bestowed upon me.  PSALM. 35. 
THEY have rewarded me evil things for good.  HIERONIMUS. 
IVdas sinned more in that he despaired, then in that he betrayed Christ. Covetousness is the snare of the devil, by means whereof he hangs up all covetous persons.  MATTH. CAP. 27. 
THey brought him forth with his hands bound behind him, and delivered him unto Poncius Pilate the chief judge.  HIERONIMUS. 
I Have seen how painful the priests have been about mischief: they have watched all the night long, because they would spill the blood of the innocent.  MATTH. CAP. 27. 
WHich of these two will you that I let lose unto you: Barrabas, or jesus, which is called Christ.  LUKE. CAP. 23. 
AND all the whole company cried out together, Take this man, and let Barrabas go at liberty.  BERNARDUS. 
O fury of mad men, o blindness of the jews: what more peevishly could they have done, then to slay him who hath raised up the dead from their graves, and to let go a thief, which after his liberty might do more mischief.  BEDA. 
THE jews earnest request remaineth until this day a memorial (when they lost the kingdom of Heaven:) because they had liefer have a seditious Prince to govern them: that is to say, the Devil, than the Lord God.  

Christ was accused in presence of Pilate.  
The jews, they cried, him to crucify,  
A thief was dismissed, O change infortunate,  
And the Son of God scourged most cruelly,  
O Heavenly flower of our humanity,  
Thy feature faded, thy unspotted flesh waxed pale,  
When plunged thou wast in such perplexity,  
Both the Earth and Heavens did rend their vale.   PSALM. 99 
BEcause I am prepared for the scourge.  ANCELMUS. 
THE most lovely young man, elegant and gracious, of more excellent feature, in respect of the sons of men, was bound to a pi●ler and scourged with the grievous and sorrowful whip of most vile persons. That tender flesh of his most undefiled and fairest flower of all flesh, and of all human kind most innocently was grievously scourged, wounded, and torn in pieces of them.  ANCELMUS. 
IT is small to purpose, that the jews with their mischievous hands so crucified thee: but that thy soul before was replenished, and with gohstly consolations illuminate. O elect child of GOD, what hast thou trespassed, which deserved such bitterness and confusion: Doubtless nothing at all, I silly soul that I am, have been the cause of all thy affliction and persecution.  AUGUSTINUS. 
IF he went not from hence without the scourge, who came into the world without sin: How do they deserve to be scourged which have offended even till this day.  Idem. 
FRom the soul of his foot, even up to the crown of his head, was there not remaining one free spot▪  APOCAL. CAP. 1. 
HE washed us from our sins, by the shedding of his blood.  MATTH. CAP. 27. 
AND they making a crown of thorn, put it upon his head, and gave him a Reed in his right hand: and bowing their knees before him, laughed him to scorn, saying, HAIL KING OF THE JEWS.  

As Christ shrincked not his p●tecious blood to shed,  
No part of his body without grievous plight,  
From the sole of his foot, to the crown of his head,  
Neither yet refused any scornful despite,  
O man so remember what so ever cross,  
Or trouble, for the trial of thy true faith,  
Happen thee, of temporal things suffering loss,  
In Christ's name never shun thou to death.   BERNARDUS. 
Hear hath our Saviour powered forth upon us the abundance of all charity, and plenitude of all his godliness. And here again hath he powered forth, the heavy indignation of his inspeakable wrath.  LUKE. CAP. 22. 
Said the Thief. Lord, rememmber me when thou shalt come into thy Kingdom. jesus said unto him, Verily I say unto thee, This day shalt thou be with me in paradise.  GREGORIUS. 
O What a faith, and what a perfect conversion or turning to the Lord had this Thief: he had nothing left him at his own liberty but his heart and his tongue, whereby he declared his inward repentance: and (being inspired with this good motion towards God) obtained no doubt, all that he found in his own free desire remaining.  BERNARDUS. 
O most godly jesus, what have we trespassed unto thee, and thy death, and thou hast not mourned for it: what have we been indebted unto thee, and thou hast not thyself paid it: Thy love, and our iniquity, hath so made thee lowly and weak for our sakes.  MATTH. CAP. 27. 
THey led him forth to crucify him.  Idem. 
IF any man will come after me, let him take up his cross and follow me.  AUGUSTINUS. 
THE Cross of the Lord is not only meant that which was of wood, whereupon he was crucified: but also the Cross of Christ is called that, which in all the time of our life is made equal with virtues, suffering all manner corrections.  LUKE. CAP. 23. 
FAther, forgive them, for they know not what they do.  BERNARDUS. 
THE jews cried, Crucify him. And Christ cried, forgive them. Lord, how great is the multitude of thy sweetness, O Lord, how shalt thou drink of them in the flood of thy pleasure which delight in thee, and desire thee: which pourest out so abundantly the oil of thy mercy, to ●utch as hate thee.  AUGUSTINUS. 
BEhold the abundance of charity, and wonderful patience in our Saviour: He commands us to pray for our enemies, and seeketh no revenge: why then should that little creature the Ant, the Moth of the earth, and worm: that is to say, the heart of man, seek revengement, and defer of to forgive.  

Upon his head they put a crown of thorn,  
For diadem. A Cross he bore of tree,  
As king of jews, they saluted him in scorn,  
And twixt two thieves deputed him to die,  
Thus through his love, and our iniquity,  
He suffered, thou sinnedst, (O man) most freevolous,  
Bear this in mind, and degrade not thy degree,  
Though thou be wretched, thy price is precious.   MATTH. CAP. 27. 
ABout the ninth hour, jesus cried out with a loud voice, saying, My God, my God, why hast thou forsaken me?  AUGUSTINUS. 
surely these were the words, signifying what a careful and troubled spirit he had for us, which are beset with troubles, and in them expresseth a certain tenderness of bitter passion and sorrow, proceeding out of his so deep scythes, entire lamentation, and bitter plaint: which might suffice to mollify unto compunction and remorse, a very iron breast might cleave in sunder, a stony stomach might humble and bow the heart of wood towards love, and finally moisten a very brazen heart towards contemplation in this case. Neither let man marvel, if he do suffer tribulations: because he is so comforted in Christ, his head and chief captain.  MATTHE. 27. 
AND when he had cried again with a loud voice, he gave up the gohst.  JOHN. CAP. 29. 
AND bowing the head, he gave up the gohst.  AUGUSTINUS. 
THE Saviour of the world bowed his head at his death, that he might kiss his well-beloved Mother, and the Disciples then and there present. And we do so oftentimes kiss him, as we are compunct and thoroughly stirred up to the hartifull remembrance of his death.  ANCELMUS· 
THE Heavens stood astonished at his death, the Earth was amazed: What doest thou then, o Man? Neither is it a thing to be marveled at: if the shining Sun become perplexed, that thou shouldest be also perplexed: if else the Earth become sad and pensive, so thou shouldest likewise be sad and pensive: if the Stones were rend in sender, that thy heart be rend in sunder: if those that stood by the Cross did weep, thou shouldest weep as well as they.  HIERONIMUS. 
BEhold, when Christ died, every creature had compassion upon him: but man alone hath not had any compassion at all upon him, for whom in deed Christ died.  

His spirit commending to his father's cure▪  
When that he cried, consummatum est,  
Both Heaven and Earth, and lifeless creature,  
On him compassion took, from most to lest,  
O wretched man, why art not thou then priest,  
For love of thy Redeemer sweet jesus,  
To plant compassion in the faithful breast,  
Suffering for him all harms injurious.   JOHN. CAP. 19 
AND they took the body of jesus, and wrapped it in linen clotheses, and spiced it with Balm and sweet odours.  BERNARDUS. 
Marry, the mother of Christ, was the example of sorrow and compassion, unto all those that love Christ.  HUGO, de passione Christi. 
BEhold, o man, what I suffer for thy sake: see the pains and troubles that I endure for thee: see the nails whereunto I am fastened, and while I endure for thee such outward sorrow: yet notwithstanding my inward groaning is more grievous, while I try thee and find thee an unthankful friend unto me.  HEBREOS, CAP. 6. 
crucifying again unto themselves the son of God.  Glosa Auctoris. 
THey crucify Christ, and are found reproachful unto him, which contemning his grace, do sleep in their sins.  Bernardus in persona anime devote. 
I knew not (saith he) that Christ so loved me, I aught not to be therefore reproachful unto myself, which so manifestly see that God was crucified and suffered death for me, which have been so acceptable unto him, that he chose rather to die for me, lest that I should otherwise perish.  Idem. 
O precious Soul, not with gold nor silver redeemed, but with the blood of the lamb of God: why wilt thou cast thyself so into perdition, seeing Christ for thee shed his precious blood, have remorse over thine own soul, seeking to please God.  

Regard (o man) this woeful disceverance,  
Behold Mary, behold her son jesus,  
If ruth have room in thy remembrance,  
With piteous heart, his passion to pursue,  
Through which thou mayst thine innocency renew,  
O elect vessel, know thy felicity,  
Of thy misrule, think time it were to rue,  
Confounded not thyself through thine iniquity.   BERNARDUS. 
COuld not GOD repair his pretended work of grace in Man any other way, but by this so great danger of his own life? Yes truly he might otherwise have remedied this matter: but he had rather work this means, though it were to the prejudice of his own person: because he would not find any further hateful vice of ingratitude in man, but that he would make man a debtor unto him of manifold love that he aught unto his Saviour, and hereby should encourage him to be thankful unto him, whom the felicity of his creation had made less grateful: when as this our Creator for our sakes but spoke the word, and all things was done: he commanded it should be, and they were created.  ANCELMUS. 
THerefore God was able, being a man also, to satisfy for man: but yet he was not bound to any man so to do. But man was, and is bounden to satisfy the will of God, and could not, nor can not: therefore it was needful that God should be a man: that is to say, because in that he was Christ, he was able to satisfy as God, and was not bounden as man.  GREGORIUS. 
HE that made us of nothing, yea if it had pleased him, could have redeemed us without his death, or passion.  Augustinus de civitate dei. 
THere could not have been any more fit means wrought to heal our misery, then that Christ should die for us.  

And though that God by power Omnipotent,  
Might us redeemed without such difficulty,  
There was no way more just nor congruent,  
Then for to take on him our humanity,  
Restoring us thereby to higher dignity,  
Man was in thrall, and could him not acquit,  
To make amendss, of power devoid was he,  
But God him freed, by favour infinite.   BERNARDUS. 
WHen I shall deeply excogitate whatsoever I am of myself, & whatsoever I can do of myself: is it not think I with myself, in respect as a Star to be compared to the Sun: a sparcke of fire, to the heat of a whole furnace: a drop of water, in comparison of a flood: a little stone, in respect of a hill: a grain of Corn, to a whole heap: and a handful, to all the world? Therefore Lord, I have but two small powers in me, nay they are very little that I have: that is to say, the one my body, the other my soul, or rather I have but one only little power: that is to say, my good heart and willing mind, which thou hast made and given me. And shall I not bestow it in recompense of thy good will, who being such a one as thou art, hast bestowed so much for me, and hath as it were prevented me at once with so great benefits, who hath in thyself comprised me wholly: or otherwise if I shall retain these to myself, and not bestow them of thee, with what countenance, with what eyes, and with what mind or conscience do I go unto the bowels of the mercy of my God: and I do see that same most strong safeguard or defence of mine, is altogether gored, whereby Israel is kept: and that his blood, not as drops, but as floods from the five parts of his body, hath been shed for the price of my redemption. etc.  Trenorum primo. 
O All you that pass by the way, mark well and see, if there be any sorrow like my sorrow.  BERNARDUS. 
BEhold, o man, with the eye of thy mind, in what dutiful debt of recompense, thou art bound unto the Lord suffering death for thee.  

It shall behove us to consider well,  
That this was done for our salvation,  
Our unthankfulness let us then expel,  
And grateful be for our redemption,  
Which to frequent in hearty devotion,  
Above all things our mind for to remord,  
As mighty medicine and fruitful confection,  
Doth link one love with Christ our sovereign lord.   BERNARD. Snpee illud canticorum, Fasciculus Myrrh. 
O How showed he mercy, more than he aught to have done, how thankful and tried love did he express towards us: what unlooked for worthiness bestowed he upon us, what admirable sweetness, what invincible mildness and humility: in that he being the king of glory, should give himself to the hands of his enemies, for the most vilest person of the world to suffer death.  ANCELMUS. 
THE simple soul of man shall find in the death and passion of Christ such food and repast, as shall make the same most healthful and strong.  Idem. 
AWake thou, o my soul, and more diligently behold with the eyes of thy mind this man, as one borne before the time, and so conceived, as though no man regarded him, and as one in the sight of the world, unworthy, deformed, and leprous.  Trenorum primo. 
Hear me, I beseech you all you people, and behold my sorrow and anguish.  1. GALATHI. CAP. 6. 
GOD forbid that I should glory but in the death of our Lord jesus Christ, by whom the world is crucified unto me, and I am crucified unto the world.  BERNARDUS. 
HE that loveth thee from the heart Lord, is wounded for thy sake, and is content to suffer langwors, and as it were a dead man from the works of the world, is made strange unto the world: for thy love is strong as death, and thy heavy wrath is as the pit of hell.  

Wherefore sweet jesus, our love and sovereign Lord,  
Treasure of treasures, which may us most avail,  
With ruthful repentance now we record,  
Our great unthank, and blindness bestial,  
Of pity praying thy power imperial,  
To multiply thy mercy so upon us,  
That of thy merits with cares inspeciall,  
Thankful to thee, we may be studious.   BERNARDUS. 
WHO is not carried perforce unto hope and confidence of obtaining his desire, which giveth due and attentive regard to the disposing of his body. And vouchsafe thou, o Lord, to receive and accept my spirit commended into thy hands: and so strike my body and pierce my heart with the sword of charity, and print therein the wounds of thy body, that after the course of this life, I may freely commend into thy hands my soul, as banished and mere strange unto the world.  AUGUSTINUS. 
I Beseech thee good Lord, so pierce and wound this my soul, with the sharp point of thy accustomed fervent love, for whom thou hast vouchsafe to die, that with the most mighty weapon of thy love, & with the staff of thy entire good will, she being chastised, may more deeply consider of thy mighty virtue, and plentifully yield forth her floods of brynishe tears both day and night.  Bernardus super verbo, Pater ignoscie. 
VOuchsafe, o Lord and heavenly father, to look down from out of thy Sanctuary, and from thy heavenly habitation: behold the pledge which thy son our Lord GOD and high Priest jesus Christ offereth for the sins of his brethren, and be favourable to the multitude of our wickedness.  Idem. 
REmember now, o Man, and although thou knowest thyself to be created of nothing, yet notwithstanding thou hast to acknowledge, that thou art not redeemed for or by nothing. The Creator, Redeemer, and Saviour, in six days made all things, and three amongst all things: but in thirty year space: that is to say, In his live time upon earth did he work thy salvation. O what pains hath he endured then for thy sake.  

punish not thy people, Lord God in thy grievance,  
Think why thy son Christ suffered his passion,  
The crown of thorn, the cross, and Longeus lance  
Vouchsafe accept our hearty gratulation,  
Ruing upon our sinful conversation,  
Plant in our hearts such reverent regard,  
Towards thy good graces, by due consideration,  
In suffering for thy sake, may think nothing to hard.   
¶ FINIS Of the Contemplation for FRIDAY.   

¶ THE AUTHOR'S Commemoration for SATURSDAY.  

Here think to eschew the hellish pain,  
For such as in vile sin remain.   

The Translators Application.  
The same good God now bids the Earth, of creatures in each kind,  
To yield increase, as cattle, Worm, and Beasts by him assnde.  
Man then after his image made, him rule he gave and sway,  
Creating woman a comfort, to him with mutual stay.   

Amids these pleasures mortal man,  
Shun hellish pains all that thou can.   JOHM. CAP. 1. 
ALL things are by him made, and without him, is nothing made.  1. JOHN. CAP. 3. 
hereby know we the love of God towards us, because he hath given his life for us.  JOHN. CAP. 13. 
NO man hath greater love in him, than he that would give his life for his friends.  BERNARDUS. 
OF truth sweet jesus, thou hast had greater love, which hast given thy life, even for thy persecuting enemies.  1. CORINTH. CAP. 6. 
FOR you are bought with a great price.  TITUS. CAP. 3. 
NOT according to the works of righteousness which we have done, but according to his mercy hath he saved us.  apocalypse. CAP. 11. 
THY wrath is come, and the time of the dead to be judged, and to tender a reward aswell unto thy servants the prophets, as to thy holy ones, to those that fear thy name small and great, and to destroy those which have corrupted thy land.  PSALM. 104. 
thou haste made all things in wisdom.  PSALM. 7. 
GOD is a just judge, strong and patient.  MATTH. CAP. 15. 
Departed from me ye cursed into everlasting fire, which is prepared for the devil and his angels.  Sequitur. 
AND they shall go to everlasting punishment.  JOB. CAP. 7. 
WHo so shall happen to descend unto hell, shall not ascend unto the heavens.  
AUCTOR Hereupon a certain Gentile, hath this sentence.  
If I had a hundred tongues, and as many mouths, and a voice as strong as Iron, I could not comprehend to declare all the kinds of mischiefs, and for the pounishmentes thereunto due, they are so many, that I might rather seem to pass the names of them with silence, then to recite them at full.  deuterono. CAP. 32. 
I Will heap mischiefs upon their heads: that is to lay, all kinds of torments: and I will fulfil the number of my arrows of displeasure upon them.  ECCLESIASTI CAP. 29. 
Fire, Tempest, Famine, and Death, all these are ordained for a revenge of the Lord against the ungodly.  PSALM. 11. 
IT reigneth snares upon sinners: Fire, Brimstone, and Tempest.  Author. 
FOr as the drops of rain are innumerable, so are the pounishmentes due unto the wicked.  

After the sentence of final damnation,  
Then Lucifer with all the hellish fiends fell,  
And with them sinners without redemption,  
All on a heap shall headlong haste to hell,  
Where in deadly dolour their doom is to devil,  
Whose perilous pains no speech can expreme,  
In heat and cold, yea, and in cares cruel,  
So shall they exceed, surpassing extreme.   VINCENTIUS. 
EVen as the eye of man hath not seen, his care hath not heard, neither hath it ascended into the heart of man, what God hath prepared for them that love him: So undoubtedly aught we acknowledge, that man's eye hath never seen, neither hath the ear of any travailer heard, neither hath it ascended into the heart of man how many evils there are, which God hath prepared for them which trespass against his divine Majesty.  Idem Vincencius. 
According to the saying of natural reason: Even as the king hath a fair Hall for his friends, a Kitchen and Stable for his servants and Cattles, and a place of punishment for guilty persons: So God the king of kings, hath prepared Heaven for his friends and the elect, the world for time servers and transgressors, and hell itself for those that are dampened.  SAPIENCE. CAP. 5. 
THEY shall stand in great constancy against those which have molested them, and which have defrauded them of their labours: They seeing this, shallbe troubled with horrible fear, & shall marvel at them in the suddenness of an unhoped for health, thus saying amongst themselves, repenting when it is to late, and mourning for very anguish of soul, saying, These are they whom we sometimes despised and disdained to bear rule (who being out of our wits) esteemed their life to be madness, and their end without honour. Behold how they are reckoned amongst the sons of God, and their lot falleth among the Saints: therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the son of understanding hath not appeared unto us: we have gone astray in the way of iniquity and perdition, and have walked difficult ways, but the way of the Lord have we not known. In our malignity are we therefore consumed: such things shall they say in hell which have sinned.  

O heart of man most hard and insensible,  
Which hast no dread of this damnation:  
Blind as brutal beast irracionable,  
Why fallest thou thus to final confusion,  
Hast thou no pity of thy perdition,  
Be warned in time to eschew Thalmightyes ire,  
Pray, and repent thee with true contrition,  
To flee the flame of that infernal fire.   PSALM. 72. 
SInners shallbe converted unto hell: that is to say, shall feel the torments thereof.  JOB. CAP. 23. 
THE Lord hath mollefied my heart, and the Omnipotent hath laid troubles upon me.  PROSPERO. 
LET the vexed mind first behold the punishment due for sin, before she do offend: and let her set before her eyes the sorrows, in respect of carnal concupiscences, which were wont to follow the sinner at the hard heels, and there shall no sin delight her, neither shall any carnal delectation move her to offend God.  Psalmista de impijs. 2. 
LET us break the bonds of them in sunder, and cast from us their yoke.  Idem. 
LET his sorrow return upon his own head, and let his iniquity light upon his own pate.  APOCAL. CAP. 2. 
HE that hath ears to hear, let him hear what the spirit saith to the congregations.  MATTH. CAP. 22. 
Bind him hand and foot, and cast him into the uttermost darkness.  ESAI. CAP. 24. 
THey shallbe gathered together, as in a congregation of one solemn feast, and shall be shut in perpetual prison.  apocalypse. CAP. 12. 
THey shallbe tormented night and day for ever and ever: O how void of perseverance and blind, are the hearts of sinners, not considering these things: for sinners shall there say, What hath our pride profited us, or what hath our boasting in our wealth brought unto us. They are all vanished as a shadow, and we are consumed in our own malignity.  

Hell is a place most vile and venemus,  
A dungeon dark for creatures dampnate:  
Perpetual prison for fiends furious,  
To whom then sinners shallbe associate,  
Where pain shall persever early and late,  
With eye of reason now who this doth view,  
Would live in God's fear, and not be ingrate,  
But seek all good means this mischief to eschew   August. 19 de civitate dei. 
ORder is a certain disposition, which distributeth equality & divesity unto every thing, equal or unequal.  Ibidem, libro. 5. 
GOD hath set nothing in the world without order, therefore he appointeth a convenient place for every thing, according to the measure thereof: but that which is tedious or burdensome to the body, is delectable, and embraced in the soul, and in reasonable creatures.  August. 11. de civitate dei. 
THE body is even so carried about with tediousness, as the soul is with delectation.  HIERONIMUS. 
THere is nothing hard for them that love, there is no hard or difficult matter in love. Let us then love Christ, and every thing shall seem easy unto us, which otherwyze is hard to be achieved.  GREGORIUS. 
THere is nothing more precious unto God than the virtue of love: and nothing more desirous unto the devil, than the extinguishing of love.  OALATH. CAP. 6. 
HE that soweth in the flesh, shall reap the corruption of the flesh.  ROMANS. CAP. 8. 
FOR they that live after the flesh, do savour of those things which are of the flesh: that is to say, they esteem carnal things to be better than spiritual things.  

All Saints are enthronized in the heavens high,  
Because of their divine hearty affection.  
To heaven more than earth, doth soul more than body  
As their chief comfort and consolation,  
And as accordeth with their good condition,  
Because they used such divine temperance,  
With Palm of victory they triumph in renown,  
With God and his angels in perpetual pleasance.   Sanctus Bonaventura. 
AS the mercy of God beareth herself towards good and bad, so doth his justice likewise bear herself towards the reprobate and ungodly. Therefore as they are the chosen children of heavenly heritage, which in their love have preferred heavenly things before earthly things: so are the reprobate deputed for hell, because they have preferred earthly things before heavenly things, and things carnal, before things spiritual.  August. 13. lib. confess. 
MY love is my labour, therewith am I carried whether so ever I am carried.  GREGORIUS in moribus. 
THat same burning flame revengeable, hath with it a certain fiery consuming of vices, but hath no light at all: there the fire casteth no light to comfort the tormented fowls: and yet notwithstanding, it giveth light to an other purpose, to the end it might more and more torment the dampened souls: for the followers thereof are plainly to be perceived therewith seen in the torment, by means of whose affection they have trespassed.  IEREMI. CAP. 9 
YOU shall serve strange gods, which shall not suffer you to take any rest night nor day.  SAPIENCE. CAP 4. 
AND there shallbe after these things, seen those that shall slide away without ●onor, and live in reproaches amongst the ●ead for ever, and they shallbe laid waste, even ●●to the very last man.  GREGORIUS in moribus. 
THE punishment is by the ordinance of God distinguished, according to the mea●●re of the fault committed.  

●el is a hole of horrible darkness,  
Where light is languorus and nothing delectable,  
which sorrowful sight causeth cares to increase,  
From feendish figures foul and terrible,  
●Vhose tragedy to tell, no tongue may be able,  
So restless is the rage thereof most unquiet,  
with all mischief abounding, wretched & miserable▪  
In soul and body, their pains are so complete.   ECCLESIASTI. CAP. 13. 
THERE is most wicked poverty in the mouth of the ungodly.  JOB. CAP. 2. 
HE shall cast up again the wealth and riches that he hath swallowed up and devoured.  PSALM. 99 
THey shall leave their riches for strangers to possess.  apocalypse. CAP. 18. 
WIthin one hour are they bereaved of such substance.  PROVERBES. CAP. 11. 
THeir riches shall not avail the wicked in the day of vengeance: he that trusteth in them shall have a fall.  JOB. CAP. 2. 
ALL sorrow violently rusheth in there upon him.  SENECA. 
THere is no other man more acceptable unto GOD, than he that condemneth worldly riches.  BOECIUS. de consolatum 
O foolish blessedness happening unto man by brittle wealth, which when he hath gotten he then becometh secure and careless therein.  JOB. CAP. 2. 
AND there shall a fire consume them, which shall not cast any light.  Isidorus de summo bono. 
THE fire of hell shall both give light unto the augmentation of the pain for the wretched souls, to the end they may see that shallbe to their sorrow, and also shall not give light to their comfort, because they shall not see that may be to their joy.  ESAI. CAP. 9 
THE people shallbe as the food of fire.  Gregorios' in Dialogo. 
THE wicked have death in hell that shall never die, want without want, end without end (because death there) is immortal penury never failing, and the end of their pains infinite.  PSALM. 28. 
EVilles have compassed me round about, whereof I am not able to recite the number.  

In hell of flaming fire is horrible heat,  
Which fire without fail, or distance shall endure,  
grievously tormenting with fury to fret,  
Both body and soul in pain passing measure:  
O living death, everlasting in languor,  
O deadly life of endless mortality,  
Sowssed in sadness and sorrow evermore,  
Should not man than restrain from all perversity?   deuterono. CAP. 28. 
GOD shall strike thee with need, or penury, sickness, and cold, with heat and drought, with corrupt air, and with rust of the earth.  ESAI. CAP. 33. 
WHich of you shallbe able to devil where the devouring fire hath his force.  PSALM. 94. 
BUT yet shalt thou consider before thine eyes, and shalt see the reward that shallbe given sinners: I will remember and bear in mind these things, and my spirit waxeth faint therefore.  ECCLESIAST. CAP. 1. 
MY son, remember thy end, and thou shalt not sin for ever.  PSALM. 90. 
BEcause a thousand years are before thine eyes as yesterday, which is passed.  IEREMI. CAP. 17. 
THou shalt be cast out also from the heritage that I gave thee, and I will subdue thee under the heavy bondage of thine enemies, in a land that ye know not: for ye have ministered fire to mine indignation which shall burn evermore.  PROSPERUS. 
IN this present life, temporal pleasures are counted sweet, and troubles are counted bitter: but who is he that despiseth not the voluptuousness of this world, thirsting or longing after the felicity of the life everlasting: or who would not willingly drink the cup of tribulation for Christ in this world, fearing the ever-during torment of the fire in hell.  Robertus in quali. 
IF it be a tedious thing for the healthful man to lie weltering in his bed all day and all night long, and in the softness thereof to wallow himself at will: so unto a young dissolute person, it happeneth likewise a thing irksome to keep company long time with fair Women. These and such other like, which were wont to be done for sport and pleasure, do with continual use thereof bring loathsomeness. Alack therefore, why do such sinner's slumber in sin, why rather do they not awake, and why do they not consider before, that horrible torments in hell are prepared for them which shall endure a thousand thousand years after, yea for everlasting.  

Man in thy mind make a resemblance,  
Of furious fire and pains infernal,  
Which are enduring without distance,  
Forget not the torments thereof eternal:  
But deeply print them in thy memorial,  
So shalt thou eschew all snares of sin,  
And inconvenience by vice prejudicial,  
Which is more grievous than man may esteem.   HIERONIMUS ad Palma. 
AND think we then brethren, that the power of God have foreshowed us these things in sport? or that the Apostles have told us of these things in a laughing mood? that the judgement of the divine Majesty is newly begun and determined without discretion? But these are no sporting plays, when pains do pass hereupon, if they have suffered punishment in midst of their joy, they are yet notwithstanding believed of us to have spoken these things but in jest, and not in earnest.  ESAIAS. 
SAra was sawen in pieces, Danyel was thrown amongst the Lions, Paul was beheaded with the sword, Peter was hanged upon the Cross, after the same manner that Christ was: and all this tendeth to that end, that with their doctrine and good life, they might revoke and withdraw us from our sins.  AUCTOR. 
WHerefore (saith the said Robart) O wicked, o perverse, o deceitful, and o devilish cogitation of them, which do esteem and suppose that there is no hell at all. O thou hard and stony moulded soul, o thou bewitched, o thou vicious soul: what doest thou? or whither wanderest thou? why doest thou make such haste to hell wards, whereas thou shalt live most miserable for ever. Now therefore return thou unto the Lord thy God which shall deliver thee▪ and grant thee both grace and glory in Heaven.  

Think we the Prophets spent their time in sport,  
Or the Apostles showing infernal pain,  
The people from their sins for to exhort,  
Theit weighty words we should not take in vain:  
Which were content of tyrants to be slain,  
To obtain Heaven, and hellish pain eschew  
Their faith in Christ, so firm was and certain,  
By their examples let us our life renew.   ISIDORUS. 
PO●der well in thy mind, what so ever sorrows or vexations of torments are ordained for sinners, what so ever pounishmentes of this world, or else whatsoever bitter gripes of sorrows assail thee: if thou comparest such like altogether unto the state of hell, all that thou sufferest shall seem light and easy unto thee.  BERNARDUS. 
Fear to break the appointed feasts, and the solemn feasts of the soul from sin, and refrain the wicked labours of thy hands: but these things are thought easy to be done or accomplished, by him that hath mind upon the everlasting fire in hell.  PSALM. 89. 
WHAT man is he that liveth, and shall not taste death, or shall save his soul from the nethermost hell.  CIRHSOSTOMUS. 
Doth not all the time of this our life▪ (wherein we seem to take our pleasures) manifestly appear a maintainer of pleasure and lust, as the sleep of one only night, in respect of the felicity in the life eternal.  ANCELMUS. 
ALL the good things, or evil things which we enjoy in this world, are intermixed with their contraries, neither have they any firm or certain degree of their perfection, but either may they be increased or diminished: either else may they be enjoyed or had of us somewhat more or less, as it is evident in every virtue & vice, and as well in every good or evil part of the body, as in every good or evil cogitation or affect of the soul. Neither is there joy found here without fear, nor sorrow or sadness with consolation: neither perfect health without diseases, or some hurtful harm: neither yet valiant courage of body and mind, without debility or feebleness of nature. But in heaven are all good things, not mixed with contrariety, and those are certain to trust unto with most perfect consolation: in hell likewise are all evil things quite contrary.  GREGORIUS 
Certainly there is one only fire of torment in hell, which we aught to believe is ordained for the wicked, but all shall not be tormented alike in one manner: for every one, according as the quality of his trespasses hath required, shall there feel the smart of the punishment due for the same.  

And in this torment which hath no temperance,  
Shall be no manner of relaxation,  
Neither shall prevail any prayer of instance,  
In any wise to impair the pains or passion:  
Yet though this pain pass all estimation,  
The fury thereof ordained by God's will,  
As every sinner deserved high transgression,  
Shall them molest, destroy, consume, and spill.   AUGUSTINUS. 
THE world passeth away, and the concupiscence thereof: o man, what wouldst thou have. Whether hadst thou liefer to love temporal things, and so slide away with time transitory, or love Christ, and with him live for ever.  Idem. 
THis world is more dangerous when she flattereth us, then when she loureth upon us. There can be no greater madness then for momentany pleasures to lose eternal joys, and to euthrall thy soul unto perpetual torment. O how happy is that man that hath not walked after the glory of this world, and the dissembling madness of the same.  1. CORINTH. CAP. 1. 
THE wisdom of this world, is counted mere foolishness before God.  EZECIEL. CAP. 28. 
IN the multitude of thy worldly affares, when thou art occupied, the very inward parts of the body are replete with iniquity.  AUGUSTINUS. 
THE poison against love and charity most pernicious, is the lust after temporal pleasures.  BERNARDUS. 
O my soul, what fear shall then take hold of thee when all these things have forsaken thee, whose presence are so pleasant unto thee, so acceptable in sight, and so familiar to devil together. Altogether fearful and trembling, thou alone shalt enter into a strange country, when as those most ugly and fearful monsters all upon an heap shall run upon thee.  GREGORIUS. 
THose eyes which the offence hath shut up and made to wink at, the same shall the due punishment for such offence, open and make to see plainly.  JOB. CAP. 17. 
IF I shall endure this vexation, hell itself is my house ordained, and in the darkness have I made my bed: I have said unto corruption, thou art my father, and my mother: and to the worms, thou art my sister. Where is then my recovery and help become: all that I have in possession, shall go down into the deep pit of hell. Therefore give me leave to departed, that I may bewail my sorrow, before I shall go hence, and not return unto the dark land covered with the heat of death: the land of misery and darkness, whereas is the shadow of death, and no order of life, to say everlasting horror inhabiting there.  

O amazed wit, O soul congealed in sin,  
Frozzen through affection of foolish felicity,  
Whereunto reckless riot doth at no time linne,  
To offend thy Creator, thou art so fool hardy:  
Thy sight is blinded so with sensuality,  
That the love of God causeth no correction,  
Nor yet of heavenly joy no cupidity,  
May make thee leave sin, for dread of damnation.   INNOCENTIUS. 
HE that feareth only for a small time to put his finger in the fire, why rather feareth he not both in soul and body to be tormented. O how great is this madness of man for these frail and transitory things, to suffer perpetual punishment both in soul and body.  Chrisostomus dereparacione lapsi. 
DEclare thou how many, and what ages have been, or are spent in riot and carn i● pleasures: what times and seasons passed in vain delights, which are to be compared unto the everlasting pains of hell. If thee list, bestow thou an hundred years in such delectations, yea add there unto an hundred years more, or rather ten hundred years more, what shall this or that be in respect of the life everlasting.  EPHESI. CAP. 5. 
AWake thou that sleepest, and rise up from the dead, and Christ shall lighten thy steps.  ECCLESIAST. CAP. 29. 
FOR all things are had, by seeking for them in their due tyme.  deuterono. CAP. 4. 
Keep thee therefore within thy bonds, and establish thy soul: stand to thy tackling with a good courage, and thou shalt see the help of God upon thee.  AUGUSTINUS. 
HE that dieth, and doth not repent him of his sins ear he departed out of this life, dieth not at all, but liveth in eternal torment.  PSALM. 77. 
MY Soul is always before me.  AUGUSTINUS. 
HE shall give victory to him that contendeth for victory, who hath emboldened the wrestler.  deuterono. CAP. 32. 
Would God they once in their days would be wise, and have understanding, that they might provide for the last day.  LUKE. CAP. 6. 
Woo be unto you rich men, which have all your consolation in your riches here upon earth.  MATTHE. 5. 
BLessed are they which do mourn after godliness in this life, because they shall be comforted.  Idem CAP. 16. 
WHat shall it prevail man if he gain unto himself all the world, and lose his own soul.  

Awake out of thy dream, and speedily address,  
Thee to beware in time, ere thou feel woe,  
Though blinded thou live here with thy riches,  
Yet think thou shalt this life and them forego▪  
Where in the end if thou this race run so,  
That sin and vice by thee may be subdued,  
Thou shalt no doubt vanquish each feendishe so,  
And with eternal blessing be endued.   BERNARDUS. 
Fools do esteem of greatest things, lest in value to be cared for, & have greatest regard unto very small things. They take more care how to keep and cherish their diseased corrupt body, then how to foster and cherish the precious soul. Yea, they are more careful how to batten and ●eede the flesh with fatness and good liking: but the kernel of the soul, or the heart of the spiritual man, they do oftentimes destroy.  Idem super Cantica 
THey surely that are not diligent in their vocations (as men aught to be) are partakers of the devils themselves in their travails.  HIERONIMUS. 
THere can be no labour deemed tedious: neither any time seem long unto us, wherein the everlasting glory is obtained.  AUGUSTINUS. 
NO doubt, sinners do daily hear the scriptures, promising as well unto those that love God, the most blessed graces of his good providence: and contrariwise they hear the scriptures, which do threaten unto such as care not for GOD, the plagues and pounishmentes by him for them ordained. And yet give they no regard thereunto, neither willingly do they hear God thus speaking unto them, when he gently entreateth them, nor when he severely threateneth them, but rather do resist him with their evil and wicked doings.  PSALM. 49. 
THE wise man also, as well as the fool, shall go to the grave.  LEOPOLDUS. 
MEN do more willingly toil themselves for the desire they have unto pleasure, then for the love that they bear to virtue. Most men are naturally given to be fearful and timerus in pains taking in sustaining troubles, poverty, and other dangers, wherewith human kind was wont to be molested. But if they were wise in deed, and understood the excessive calamities ordained for sinners without end, they would then be far more fearful to offend in this life.  JOB. CAP. 6. 
THey that fear a frost upon them, shall have a snow come to them.  

sithen we see in sickness corporal,  
Health to recover, and death for to decline.  
Men will abstain from lusts sensual,  
And their desires submit to medicine:  
All for this frail flesh that runneth to ruin,  
How much more should each man with busy cure,  
Seek for the soul's health, repenting in time,  
Whereby he may obtain such joys as shalendure.   1. THESSALO. CAP. 5. 
WHen they shall say, Peace and security is with us, then by and by shall a sudden destruction come upon them, as the pang of a woman travailing with child, and they shall not escape away.  ECGLESIASTI. CAP. 5. 
MAke thou no tarrying to turn unto the Lord, and prolong not of from day to day: for suddenly shall his wrath come, and in time of revenge he shall destroy thee.  ESAI. CAP. 18. 
FOr you have said, We have made a league with death, and with hell we have made a covenant.  GALATH. CAP. 6. 
BE you not deceived in your own doings, God is not mocked withal: what thing so ever a man shall sow, the same shall he also reap again.  IEREMI. CAP. 8. 
THey have rather chosen death then life  PSALM. 69. 
THey have drawn near, even unto the gates of death.  Idem. 
THere is a most vile death ordained for sinners.  ECCLESIASTI. 7. 
REmember to die, because death will not tarry long.  BERNARDUS. 
I Tremble and quake for fear of the jaws of the infernal beast, yea tyl● I be delivered from the body of hell, from the roaring fiends prepared to their meat. Alack, o my mother, why hast thou conceived me the child of sorrow, the child of bitter bale, indignation, & everlasting lamentation? Why was I l●lled in thy lap? why was I fostered with thy dugs: I was borne the meat for worms, and food of the fire.  JACOB. CAP. 4. 
YOur laughter sh●ll turn into mourning and your joy into sorrow.  APOCAL. CAP. 18. 
SO much as he hath vaunted and rejoiced himself in his riches: so much torment and mourning let him have administered unto him.  deuterono. CAP. 25. 
THere shallbe a certain prescribed rate of punishment, according to the measure of the offence that every man hath done.  BERNARDUS. 
brethren, let us be inflamed to repentance, let us examine our consciences, and let us be encouraged to take revenge of our selves, by repentance to the end we may be able to escape the horrible judgement of the living God.  

Slombring in sin some dream security,  
Without fear or forecast of infernal affliction,  
Neglecting repentance in this life transitory,  
That they fear nothing the due correction,  
Ordained for sin by divine direction,  
As those that are not careful harms to eschew.  
Such feel the sentence of all malediction,  
When repentance come to late their sorrows to rescewe.   IEREMI. CAP. 3. 
WHY doest thou cry out so upon the contrition of thy soul: thy sorrow is incurable, by reason of the multitude of thine iniquities, and because of thy grievous sins have I done this, saith the Lord  HIERONIMUS. 
THE moderation of God's displeasure, the duty of godliness, seeketh only for our return, and desireth that we may be sa●ed by this long forbearance of his goodness: If we will not be converted, if we be stiff necked, and if we continue still in our sins unlawfully, even till our death. Let us trust unto it, God will not show mercy unto those that continually persever in their sins.  BERNARDUS. 
I Tremble to think upon the gnawing worm, and the death that never dieth. I shiver and quake every joint of me, to fall into the hands of that death that endureth, and of that l●fe that dieth.  GREGORIUS. 
THE wicked shall die the death everlasting.  PROSPERO. 
IF at that instant, when a man purposeth to sin, he would with diligent mind consider what punishment claimeth to be done towards those that are taken in trap for their mischeefts: what torment should vex the convict souls, what fear would shake their members and joints in every part, and what wan and pale colour would dump their haughty countenances: and finally, how execrable reproach and ignominy itself the sentence denounced unto such sinners would duly re●der I know not whether he would take any such delight, or frame himself unto such vices and wickedness yea or no.  MATTH. CAP. 21. 
Behold, the Bridegroom cometh, and they that were prepared to wait upon the Bridegroom, went in with him unto the wedding.  unde Gregorius. 
IF thou, o wicked man wert wise and didst understand what joy this were, thou wouldst oftentimes consider hereupon, and speedily run to repentance: neither wouldst thou loose or forego the acceptable time, and the days of thy salvation, through thy banqueting, daily riot, and idleness, without profiting body or soul.  IEREMI. CAP. 9 
WHO shall give water unto my head, & a fountain of tears unto my eyes, that I may weep night and day, when I behold the children of the people committed to my charge.  JUDITH. CAP. 8. 
LET us crave his pardon with tears.  AUGUSTINUS. 
THE justice of the Omnipotent having foreknowledge of things to come, let ordain to be made the fire of hell, even from the first creation of the world: He which is of his own merciful goodness contrary to this fire, who is inflamed with love of the heavenly God, he is the fire which is never extinguished, neither is he with man's love consumed, nor with wood nourished.  BERNARDUS. 
WHat is more horrible to think upon, than death: what is more fearful▪ than judgement: what more intolerable, than the pai●es of hell fire: what more joyful, than the glory of Heaven. etc.  

With this foresaid action I read right ernestfull,  
Repentantly into thy heart imprint,  
Lhy state with tears bemoan, as most woeful.  
With contrite heart, do now thy sins lament,  
And wheretofore evil custom by consent,  
Of selfewyll, did cause wickedness abound,  
Let henceforth grace amend thy life present,  
That life to come with joys may thee redound.   
¶ FINIS Of the Contemplation for SATURSDAY.   

¶ THE AUTHOR'S Commemoration for SUNDAY.  

Remember here the joys of Heaven,  
The principal blissful state of seven.   

The Translators Application.  
Thalmighty workman ended now, hi● work which he did frame▪  
Resting from work he blessed this day, and sanctified the same.  
As one that greatly did rejoice, to see all things so well,  
With glory infinite he rests, where Saintes and Angels devil.   

This sabbaths rest to keeps let us.  
To enjoy heavens joys most precious.   AUGUSTINUS. 
MAN doth not comprehend in faith or believe, what God hath prepared for them that love him: neither is it a thing that can be hoped sufficient, nor desired as it aught to be, yet may it be obtained: but it can be sufficiently esteemed, valued, or deemed, according to the due value thereof.  PSALM. 132. 
HOW dearly beloved thy tabernacles of virtues are: O Lord my soul hath desired to know within thy Courts, and yet hath it failed thereof.  MATTH. CAP. 25. 
ENter tho● into the joy of thy Lord  AUGUSTINE. 
EVery man is made blessed in the country of the heavenly kingdom, as well within doors, as without: within, that is to say, in the contemplac●on of the divinity of the Creator: without, to say, in the incarnation and beholding in Heaven his Saviour.  PSALM. 84. 
BLessed are they which devil in thy house, o Lord, they shall praise thee world without end.  PSALM 49. 
THere are glorius sayings of thee, o thou City of God.  Idem. 
O Lord, I have loved the beauty of thy house, and the place of thy habitation.  THOBIA. CAP. 13. 
BLessed shall I be, if the rest of my seed might hereafter see the bright clearness of the City Jerusalem. The gates of Jerusalem are builded of the Saphir and Smaragd stone, and of divers precious stones: yea, of precious stones is the compass of the walls thereof.  apocalypse. CAP. 21. 
THe heavenly Jerusalem hath the walls thereof in measure, an hundred and four and forty cubits, after the measure of man, which is of the angel that measured the same, having twelve foundations: that is to say, all beautified with each kind of most precious stones. And the first foundation was of jasper stone: the second, of sapphire: the third, of Calcedony: the fourth, of Emerald: the fifth, of Sardonix: the sixth, of Sardius: the seventh, of Crysolity: the eight, of Berill: the ninth, of Topas: the tenth, of Crysophrasus: the eleventh, of jacinth: and the twelfth and last foundation, of an Amethyst.  Sequitur. 
AND the streets of the City resembled a golden world, shining clearly as bright as glass. And the Temple thereof, did I not see: for the Lord God, even the Almighty, he is the Temple thereof, and the Lamb. And the City neither wanted Sun nor Moon to give light therein: for the beauty of the living God hath illuminated the same, and the light thereof is the Lamb. And the gates thereof are n●t shut by day time: for there shall no night be seen there. And thither shall they bring glory and honour out of the Nations. There shall nothing that is de●owled enter in thereat, neither any thing that woorcketh abomination, or maketh leasings: but such as are written in the book of the life of the Lamb.  Augusti▪ in confessi, 
THere is a joy that is not given unto the wicked ones, but unto those thankful ones which honour thee, whose joy thou thyself art.  

There is perfection and flower of all fairness,  
Where simplest stuff is gold and precious stone,  
There is final felicity evermore faultless,  
Whose pleasures there surpass all mention:  
There Christ our king for the salvation,  
Of those that live in his fear and him love,  
Celestial joys prepared hath many a one,  
For aye to dure, in glorious Heaven above.   ESAI. CAP. 32. 
MY people shall rest them in the Tabernacle of faithfulness, in the beautiful court of peace.  ESAI. CAP. 9 
AND there shallbe none end of peace.  August. de civitate dei. 
O heavenly house of Jerusalem, which art full of light: unto thee breatheth my peregrination, that he might possess me in thee, which hath made both thee and me.  AUGUSTINUS. 
Eternal blessedness consisteth in two points: to say, in the necessary absence of all evil, and in the necessary presence of all good. If we ask what good, there is at all to be found: otherwise it may not be answered, but what so ever good thing may be, is there to be found, and what so ever evil there is, or may be in any place, is not at all to be found there.  PSALM. 84. 
ONE day in thy Courts, is better than a thousand.  Idem. 
A Thousand years, are in thy sight but as one day.  GREGORIUS. 
FOR who would love that which he knoweth not: whereupon the Psalmist admonisheth us, saying, Taste, and see how sweet the Lord is. And if he manifestly declare his sweetness, yet you know him not, because you have not tasted of him.  AUGUSTINE. 
Such is the beauty of justice, so much is the pleasantness of eternal light: that although we had but one day, and no longer limited us to tarry there, even for this cause only (if there were none other) might in-numerable years of this life be despised, which are passed full of delights in the abundance of temporal wealth, and that but of right and with just cause.  CHRISOSTOMUS. 
PRosperity, the Stepdame of virtues from the first beginning of the world, hath been proffering unto her guests sweet things to drink: that when men have been drunk with the dregs of her wine, she might entermingle them, her deadly poison therewith.  

Who would be careful, with devout diligence,  
Digestly to think on the joys celestial,  
Might well discern by true intelligence,  
That worldly pleasure is of price but small:  
Which as deceitful, would naught esteem at all,  
When he doth behold with great security,  
That precious Palace and place imperial,  
Ordained for Christ's elect eternally.   SAPIENCE. CAP 3. 
Unhappy and void is the hope of them, their labours are without fruit: but glorious is the fruits of the labours of the good men.  AUGUSTINE. 
WHat madness of souls is that to loose life, and take death to get wealth, and loose heaven.  Chrysostom. 
IT is better to be compared unto the brute cattle, then continually to be borne into this world: For naturally to be voyde of reason, is a thing intolerable, but for a man that should be adorned with reason, to live without reason, is and may be well counted a trespassing life.  PSALM. 49. 
MAN being in honour, hath none understanding, but is compared unto the brute beast's: yea, unto the unwise, and is made like unto them. etc.  GREGORIUS. 
THE carnal delectation darkeneth and obscureth so that mind which she doth infect, that she can not see the clearness of the true light, but thereupon is more devilishly delighted, so as thenceforth she suffereth fiery flame, even ascending upward.  HIERONIMUS. 
WE all are given to be wary in lest matters, and negligent in greatest things.  Isidorus de summo bono. 
BEcause thou wouldst be such one, that no earthly thing delighteth thee at all: believe me thou shalt see even at the same moment of time, that thing which thou desirest.  GREGORIUS. 
IF we would consider what and how great benefits these be which are promised us in the heavens, we should think in our minds that all things are vile and base which we enjoy upon earth: for the earthy substance being compared unto the heavenly felicity, is a burden heavy for us to bear, and not a treasure to enjoy. The temporal life, being compared unto the life eternal, is rather to be called death then life: for that same daily disease of corrupt nature, what other thing else is it, than a certain proloxitie, or circumstance of death.  JOHN. CAP. 6, 
THere shall no man take away your joy from you.  BERNARDUS. 
O thou house of God, the City of the great king: what wonderful joys are there in thee: how much, and what great gladness, how blessed are thy inhabitants.  

When men to things temporal do bear affection,  
They lest esteem of ever-during bliss,  
Whereupon in nature riseth such corruption,  
That often who on earth most prosperous is:  
Of the heavenly beautitude most of all mis,  
Their carnal lust a bondage doth become,  
To themselves, who then would consider of this,  
For transitory pleasure should eternal pains shone.   PSALM. 101. 
I Will sing of mercy and truth unto thee, o Lord  PSALM. 28. 
FOR what is there for me in heaven, and what would I have of thee upon earth: I am delighted in the way of thy testimonies, as in all my riches: my heart hath refused to be comforted in worldly things.  Sequitur. 
I Have been mindful of my God, and I am comforted.  PSALM. 76. 
THY consolacious, o Lord, have made my soul glad.  BERNARDUS. 
FOR unto the image and similitude o● God, is eu●ry reasonable soul made. It may be better exercised, than all other creatures: but in very deed it can not be satisfied at all.  PSALM. 34. 
I Shall be satisfied when thy glory shall appear.  AUGUSTINUS. 
THE soul that is entrenched with the flowers of virtues, and with the dew of heavenly grace, is called the Paradise of the Lord.  GREGORIUS. 
THE uppermost trench possesseth the soul, when she is afflitted with the desire of the heavenly kingdom, even with salt tears: but the nethermost trench doth she enjoy when she thoroughly feareth, by her sorrow and tears, the torments of the pit of hell.  Secundus Bonaventura. 
FOR our natural bodies are compa●t of four Elements, whereupon with four fold qualities shall they be remunerate: for the Earthy Elament shall be turned to eternal immortality: the Watery Elament, into all manner of unability in suffering: the Airy Elament, into a special agility or swiftness: and the Fiery Elament, into most bright clearness. And then shall these shine as the Sun, and as the sparks out of a flaming Furnace, shall they disperse themselves abroad, because the Lord shall wipe away all sorrow from their eyes.  AUGUSTINE. 
WHere so ever the spirit desireth to be then, there altogether shall the body be also. etc.  

We shall in the heavens, of God have inspection,  
In soul and body endowred with dignity,  
Yea and in this bodily shape shall we have cognition,  
Each one of other, before God's great majesty:  
When as thus glorified in soul and eke in body,  
Such joys shall we taste, and endless consolation,  
That in the midst, our saviour triumphing with victory  
We shall shine seven times more dearer than the son.   VINCENCIUS. 
AND there is a fruition of bliss, which shall endure for ever, and that in divers manner: not upon the behalf of every particular soul which shall enjoy the same, but on the behalf of such as shall possess them souls: for the bles●ed and elect of God, how much the more perfectly they are ennobled with the light of glory, and by the same illustration or nobleness, the more conformable made: So much the more sharp contemplation have they of the divine essence, and in the same contemplation the more are they delighted.  1. CORINTH. CAP. 15. 
THere is one light of the Sun, an other light of the Moon, and an other light of the Stars: but every Star differeth in hrightnesse each from other, and so shall the resurrection of the dead differ one soul from an other.  AUGUSTINUS. 
NOT inferior, shall envy his superior, even as now, no other angel inferior, do not envy their superior in heaven: for some one shall have a larger gift of blessing, and some other a less. So as notwithstanding what so ever gift, either of them have in the blissful state of heavenly joy, he shall hold himself content therewith, and shall not at any time wish or desire for more. etc.  GREGORIUS. 
LEt therefore the greatness of the rewards▪ laid up for thee in heaven, encourage t●y ●oule: but let not the force of the conflict in Christ's faith terrify thee: for no one man shall be crowned with the ga●l●nd of victory, but he that hath rightfully ●ought it out to the uttermost.  BERNARDUS. 
THat is, y alone true, and only joy which is not conceived of the Creature, but of the Creator, which when a man possesseth, there is no man shall take the same away ●rom him. Whereunto, if we compare all other sweetness, the same may be counted to a mindful p●rson: all sweetness a sorrow, every bitter thing sweet every comely thing filthy: and fina●ly, whatsoever other may seem to delight us, the same in deed is but grievous and intolerable.  PAULUS. 
I Desire to be dissolved, and to be with Christ.  ORIGEN. 
ALL my comforters seem unto me ●e●ious and burdensome: They vex● me, but comfort me not: I seek for my Creator, and it is grief to me to behold every Creature.  PSALM. 56. 
THis is my rest, for ever and ever will I devil here, because I have chosen the same.  

Nathles in respect of that eternal glory,  
All worldly joy is but fond jangling,  
And beauty brave is but deformity,  
Sweet things are sour, mirth, very mourning,  
Or what so ever other delectable thing,  
All is re●uted but pain in comparison,  
And worldly wealth is very vomenting,  
In respect of heavenly store of graces many one.   AUGUSTINUS. 
COnsider well, thou faithful soul, what inestimable honour it shallbe for thee to be crowned of the chief King of Kings with his own hands, and to be adurned with the diadem of eternal glory, not in the dunghill of this world, but in the Palace of Heaven, in the sight of innumerable Angels, and of all the Saints, in your stool of immortality, and with splendent royal ornaments to be invested.  unde Sapi. CAP. 5. 
LTT them receive the kingdom of honour, and the diadem of dignity, even at the hands of the Lord  AUGUSTINUS. 
O thou my soul, if it be so that we must needs suffer torments every day: yea, to suffer the very horrible hell itself a long time, so that we might afterwards see Christ our saviour in his glory, and with his saints evermore accompanied: should we not only suffer all sorrow and pain, to be made partakers of such glory and good graces?  VINCENCIUS. 
Beloved brethren, in the perplexity of this worldly pilgrimage, we suffering the sorrows of our exile, as it were with want of all goodness are defiled, and suffer the disposing of all encumbrances, the snares of sins laid for us in every place, fearing the subtle deceipts of our enemies: but not sufficient, watchfully, or diligently preventing them as we aught, forbearing detriments and vexations, and not able to shake from us calamities, swelling in vices, inclined to vanity in stead of verity, enduring exile for our country, taste poverty in stead of abundance, vile things for want of glorious things: and do so love this world with a miserable blindness, or rather foolish madness, that we are utterly ignorant of that same glory of the holy ones of God: whereunto lifting the face of our mind and inward man, we then behold the joys of eternal life, that we might some what surely savour in our hearts the sweetness thereof.  AUGUST. 
O that I knew what I myself am, and what thou art, o Lord. O if a man knew what himself were, and what GOD were, he would suffer a thousand deaths if it were. etc.  SAPIENCE. CAP. 3. 
Behold the perpetual goodness of the reward for such as fear God.  ECCLESIASTI. ultimo. 
BEhold with your eies● forasmuch as I have laboured a little, and I have found great rest unto myself: Let your heart rejoice in his mercy. Be doing what you can before the time, and he shall give you your reward in due time.  

When human soul herself so doth demean,  
That she loves death, and leaves life spiritual,  
Both God she than forgetteth quite and clean,  
Virtue despised, she flows in sins sensual,  
Contemning Christ, obeys to belial,  
And what herself is, eke forgetting she,  
For heavenly joy, feels sorrows infernal,  
For life she tastes death then perpetually.   Actum Aposto. CAP. 5. 
THE Apostles went from out of sight of the people which gave counsel, because they were counted worthy for the name of Christ, or in his behalf to suffer reproaches.  AUGUSTINUS. 
WE will rejoice with the elect of God, and we will suffer tribulations of the world with them: for surely they that would not imitate the holy ones in this manner, should not attain unto their renown and glory.  1. CORINTH. CAP. 3. 
FOR every one shall receive his own reward, according to his labour and travel: but many for the most, not meaning to live well, desire to die well, knowing how precious in the sight of the Lord, is the death of his saints.  
Is he the God of the jews only? is he not also of the Gentiles? yes of the Gentiles also.  CIRHSOSTOMUS. 
IF any man shall think the way painful to live well, such a one is the excuser of his own sloth and negligence: for if Mariners, and Seafaring men soppose the raging floods of the Sea to be threatenings of danger unto them: if the season of Winter be thought a hindrance unto husbandmen: if wounds and slaughter of Soldiers seem a thing tolerable: and if most grievous stripes and blows seem things easy to be borne withal of very champions themselves, for the hope of temporal things and transitory commodities: much more when heaven is prepared for a reward, of the godly we aught not once to think any thing of these present calamities, neither aught a man to look that this way is strait, but whither it brings a man: neither aught we to seek for any other because it is broad, but where the same finisheth.  LUKE. CAP. 9 
AND being bidden to the supper, they begun every man to excuse themselves.  BERNARDUS. 
forgive us Lord, forgive us, we excuse ourselves, we work all against the grain: so as there is scarce any man which will be made practised (as he may w●ll be) in those things which pertain unto thee. They all savour earthly things, they seek that which is theirs, and not that which is pertaining unto jesus Christ. They embrace vices, they flee virtues, and they wax v●le together as the brute beast, through filthiness of their sins.  MICHEA. CAP. 7. 
THe godly man perisheth upon the earth, and there is not any one amongst men, that liveth aright. etc.  

Resume thy strength now as a knight spiritual,  
Fight for the heaven, win it with diligence,  
The ●ende, the flesh, and vices mundyall,  
Quite to subvert, by divine sapience,  
If weak thou be, crave God for thy defence,  
Having good hope by God's provision,  
Through watchful care, and humble patience,  
With triumph thou shalt win an heavenly crown.   AUGUSTINE. 
THere shall be the chief security, the safe tranquillity, the tranqiul or safe sweetness, the sweet felicity, the happy eternity, the eternal blessedness  BERNARDUS. 
O heavenly City, thou safe M●nsion place, a country fully containing wh●● so ever may be delightful▪ a people without murmuring, quiet inhabitant, men having no need of any thing.  ORIGEN. 
THE divine bounty of the most highest, shall replenish all the receptacle of the soul with all goodness: that is to say, the angry and ireful soul with power and dignity: the greedy and covetous soul, wi●h delights: and the reasonable soul, with wisdom, that there may therein appear power without contradiction, dignity without comparison.  PROVERBIORUM. CAP. 1. 
THE fear of the Lord, is the Well of life.  AUGUSTINE. 
LET the love of this present Wo●lde departed from thee, wherein no man is so borne that he may not die, and let the love of the world to come take place in thee, wherein all men are made living, so as thence forth they shall not die, where no adversity shall trouble thee, and no gree●es disquiet thee, but whereas everlasting joy and gladness reigneth for thy perpetual comfort.  ESAI. CAP. 6. 
THe● said I, Lord how lon●, H● answered, until the Cities be utterly wasted without inhabitants. etc.  ESAI. CAP. 35. 
THey shall obtain joy and gladness, and sorrow and lamentation shall flee from them.  PSALM. 119. 
O how good is the God of Israel unto such as are true of heart.  

Remember man this solace shallbe sure,  
Altogether void of worldly variance,  
It shall without dread or distance aye endure,  
But in this life is no continuance:  
riches, poverty, life, and death, are but a trance,  
Wherefore in this worldly mutable estate,  
Let us seek to live after God his ordinance,  
Lest of that lasting bliss, we make ourselves frustrate.   deuterono. CAP. 3. 
MOSES' said unto the children of Israel. Consider, that this day I have set before thee in thy sight, both life and good: and of the contrary part, death and evil.  Sequitur. 
I Take this day, Heaven and Earth to witness, that I have set before you life, and good, blessing, and cursing: choose you therefore life, that you may live.  
I marvel, and greatly marvel, that man (which above others is a creature endued with reason) doth not in any thing follow the judgement of reason, despi●yng wholesome things, and embracing dangerous things, seeking and desiring deadly and hurtful things.  
O eternal GOD, what is the cause of such doting fondness in man: what reason is there of such foolishness and madness: Why doth he desire the death of the soul with so wicked a heart. etc.  

Now Heavens and Earth for witness in I call,  
How God disposeth for man's direction,  
Perpetual pain, and joy celestial,  
Virtue, vice, health, and perdition:  
Put to our choice by free election,  
Wherefore our hearts and eyes let's elevate,  
To God, the giver of all grace divine,  
Of him to crave, that he the firm estate,  
Of lasting bliss would grant us all in fine,   
¶ FINIS Of the Contemplation for SUNDAY.   

Per Authorem.  
Namque huius mundi fallacis gaudia vitae,  
Et quibus exuere se debet omnis homo,  
Sunt miserand●a ni●●is, vexant mortalia corda▪  
Virtutum faciunt quemlibet immemorem.  
Quos igitur Chricti baptisma sacrum renovauit,  
Librum hunc perlegite, qui facit esse sacros:  
Quid justo prodest, aut quid peccator egebit,  
Si Libet inspicere, vos docet istud opus.  
Soli Deo Gloria.   

Here endeth this work of Contemplation, first printed in Latin at Westminster, the year of our Lord God. 1499. and now newly englished and printed at London, by H●gh Singleton, dwelling in Creed Lane, at the sign of the gylden Tun. Near unto Ludgate. Anno. 1578.