PENSEZ-Y BIEN OR THINK WELL ON IT Containing THE SHORT, FACILE AND ASSURED MEANS TO SALVATION.  
DEDICATED, Anto those who desire to enjoy the happy Eternity.  
And translated into English by FRANCIS chamberlain Esq;  
AT GANTE, Printed by BAULDWINE MANILIVE at the white Pigeon, 1665.   

THOUGH HIS MOST HONOURED AND VIRTVEUS KINS WOMAN THE REVEREND LADY MARIE KNATCHBUL Abbess of the Noble Englise Religious of the holy Order of S. BENEDICT in GANT.  
MADAM  
THis Little one containing so profitable and wise instructions for mankind to arrive at the Comble of perfection, and so facile means to atttaine eternal felicity, that I deem not lost time the two months spent in translating it, to the end that all English might participate of the Authors and my intention, which is most charitably, and with ardent affection, to procure for all, the happiness of ever lasting Bliss, which infallibly may begained by the easy practice of that which is comprehended in these feu leaves. But I dare not presume to publish this without your ladyships benign affording me the favour of permitting this to be sheltered under the charitable Protection of your ladyships Patronising it; which I humbly beseech you to grant me; for than I shall be confident that my labour, though ill performed, in translating itt will be so acceptable unto many, that they will read it, and by doing so, I hope they will reap the benefit my heart desires them all, specially those Angelical and religious spouses of jesus Christ, who are so happy as to have your ladyship their Superior, and the whole world their Admirors, for their exemplar and pious lives they lead under your ladyships sage and sweet Conduct. Pardon Madam my holdenes, and accept of my endeavours to serve you, and your ladyship will exceedingly agrandize the obligation I have, to glory in being  
MADAM Your ladyships humblest Servant and affectionate kinsman FRANCIS chamberlain.   

A SHORT, FACILE AND ASSURED MEANS TO BE SAVED. Jntitled THINK WELL ON IT A necessary Advertisement.  
DEAR Souls ransonned with the blood of the son of God JESUS CHRIST, and who are so advantageously endued with reason, so divinly illuminated with the light of Faith, and so powerfully solicited with the inspirations of the Holy Ghost.  
Have ye never well considered?  
FRom whence proceeds that Man being created of nothing; and made according unto the Image and likeness of the Soon of God, and for a certain time placed in this world: not to heap up riches, to take his pleasures, and to run after honours, but only to love, serve, and praise his Creator in this transitory life, to the end to enjoy in the other an happy eternity. From whence comes it, say I, that after this signal favour, Man so ill thinks on that which he is to perform here below, that it may be justly written on his forehead, the Epitaph which was engraven on the Tomb of a servant of the Duke of Burgundy.  
Here lies William Party, of this good Duke Secretary, he is departed this world, without knowing what he came to do.  
O stupidity altogethere ineffable, and unworthy of all endued with never so little judgement.  
Have ye never well considered?  
HOw it can be possible, God having given so many means unto Man to arrive unto his end, and hath produced creatures, who all cry out sufficiently loud, Learn, Render, Proceed. Learn, by how many benefits God obliges thee. Render him infinite thanks, for what thou receive. Proceed, to love him to serve and to honour him. In this is his great design, and nevertheless almost all men employ themselves on Creatures O Brutality.  
Have ye never well considered?  
How the only begotten Sonn of Almighty God perceaving that all the innumerable benefits of his eternal Father, which are so many beams proceeding from his amorous and bountiful essence are not able to enlighten men's Hearts with the flames of his divine love, is become Man, to assemble all these benefits and threasures, within his sacred humanity, and by it making them to distil into the Hearts of men, he may inflame them with a most ardent love of the Divinity; as we see, sun's beams are not of themselves able to fire flax, but if they pass through a crystal, they presently reduce it into ashes but Alas these miserable Hearts are of a far other disposition than Flax, they are colder than marble, more hard than steel; they are not heated with all these amorous inventions, they are not molifyed with all these divine fires. O infernal coldness.  
Have ye never well considered?  
HOw the adorable Sonn of God hath hidden the brightness of his infinite Majesty under the gross veil of our infirmity, for to accommodate himself unto the feebleness of our senses: How he is become Man, for to make us love in the union of our proper flesh, that which we knew not to affect in the only Divinity; How he makes himself our companion in this pilgrimage, for to reduce us unto the true and good way, which we have lost, trasing by all his actions the steps which we ought to tread, for to save ourselves: How he hath shed all his blood on the Cross for to wash our filth, and to afford us a vermilion which all Paradise admires. Yet not with standing we misprise this precious bath, loving rather to remain in our ordeurs: we fly and shun the Company of JESUS, for to follow that of the devil. In a word, we will not love God, do what he can. O ingratitude worse than brutal; O malice most diabolical.  
Have ye never well considered?  
I say, considered once as ye ought; From whence that a Christian soul, which the Holy Ghost preserves with so much care with in the bosoome of his dear Espouse the holy Catholic Church, nourish it so royally with the divine Sacraments, and so amorously conducts it with holy inspirations, instructs it so charitably by his Preachers, and so many good and pious books, encourages it so powerfully with so many eminent examples of Saints who have passed the same way: and yet (a most strange thing) this poor soul finds her  in a lamentable condition, wholly weary, languishing, undone and often even dead.  
O most deplorable misfortune not with a few watery tears, but with great torrents of blood, to see man, the lively image of God the favourite of Heaven, the chief workanshipe of grace well furnissed with reason, enlightened with faith, regaled with the Sacraments, fortified with grace, cherished with inspirations, to be more feeble and tepid, to raise himself, and march towards his end, to acknowledge his sovereign Lord to procure his true felicity, then are the dullest beasts and the most insensible creatures. This is the great misfortune which God reprehends the soul with all, by the Prophite. The ox with all his stupidity, (faith he) knows his master, the Ass more gross, runs unto the stable of him who nurisheth him: Isarell only makes no account of me, my people only apprehends not, unto what end, I have placed them in the world, my only Children knows not the singular care I have of them; And in another place, he complains with great indignation. Who is more blind than he who serves me, who is more deaf than he unto whom I speak by my Embassadeurs, who is less reasonable than he, unto whom solely I have given reason.  
But, what would ye think of a Child, which a potent Monarch should find lying in the dirt, and having adoptated him for his son, should send him for a certain time in to a remote country, to the end that with a little labour and with great assistance, he might heap up treasures there to be discovered, with which he might gain a flourishing kingdom, and make himself in a manner equal and coheir with the legitimat sonn of this Prince; if this unfortunate Child, in lieu of searching after this treasure should consume the mornings in sleep, and spend the rest of his time in play and debauchery, or to run after Butterflies, if he should employ all his means in buying fescues, pinns and glow worms, would he not be justly thought to have lost his senses and to be unwortly of the least favour done him? would he not at his return deserve, in steed of a fair palace, an obscure prison, and for a crown of a King, fetters and manacles of a slave; in lieu of a Princely entrataynment, the chastisement of a grievous criminal? Of far greater punishments are those worthy, on whom the Prophet jeremy sheds so many tears, the 4. Chapter of his lamentations. Blind and insensible are they; they might have been nourished with exquisite and Royal food, but they loved better to be filled with filthey ordures: it was in their choice to become beautiful like Angels by their virtues, but by their vices are made more black than the Devils; and it was most easy for them with a little patience to be kings for all eternity in the happy Paradise, but by their wicked demeanour they have purchased the eternal pains of a most miserable Hell.  
Have ye never well considered?  
FRem whence proceeds this great misfortune, tell me ingeniously? Comes it from man for not having sufficient light to guide him? No, this can not be for he hath reason which would sufficiently direct his steps, if he were not blinded with too dark passions: Faith would conduct him directly unto God, if he were not hendred by vice: Divine inspirations would raise him unto high perfection, if ke were not depressed by the charming allurements of the world and the flesh.  
Proceeds it from the wicked nature of persons, who resemble certain trees incapable to bear any good fruit, nor to serve for any thing then the fire? No, it is not this; but, that which makes so many Confessariours to sighth, is to see amongst so many rich natures which they encounter, and which seems to be made solely for virtue, to see there are (I say) so few make use of these great prerogatives of nature, which never the less are some of the most assured marks of predestination, if they would but never solittle cooperate.  
Proceeds it from the want of sufficient instruction, and that the soul being left free unto its depraved inclinations doth not clearly distinguish good from evil, virtue from vice? Truly this reason is nothing, especially in these times, in which the least girl, or Boy knows the deformity of vice, seeing every one takes up the mask of virtue, and can not be deceived unless they grossly flatter themselves.  
From whence then proceeds this evil? Answer me I beseech ye. But be fore ye answer, I conjure ye by all the favours which ye have received from Heaven, by the precious Blood of jesus Christ shed for ye, by the share ye pretend to have in Paradise.  
Think well on it.  
ANd after good and profound consideration, ye will freely confess that this mischief and ill fortune arrives from not having had due consideration; for if one had but once well thought on it, and seriously pondered, wherefore are we in the world, and what is that we would desire to have done, when we shall be departing this world, it would be almost impossible to offend our good Creator, and we should find great facility to serve him. Is not this true? Thinker well on it.  
IF ye never solittle doubt it, I will wholly convince ye, by two or three examples. What was it, I pray ye, which fred S. Antony from all the ill habits and coustomes of this world, for to raise him unto that sublime degree of perfection, unto which he arrived? Three words well considered have made this great wonder. He entered on a certain day into the Church, to hear mass, as he ought, and being attentive unto the Ghosple; he heard how jesus Christ said: If thom will't be perfect go, sell all thou hast, and follow me: These words knocking at his Heart, he opened the gate, he kearkneth unto them, he weighs them, and seriously considers them, goes forth the Church, he hasteneth to give a beginning unto the great perfection, he afterwards showed. How many others have heard the same Ghosple, but all have not so well considered it as he.  
What extraordinary power drew S. Augustine out of the vice, in which he was so far engaged, for to addict himself unto virtue. Three words well considered caused this miraculous change: you have read, how his good Mother S. Monica exhorted him to live well, but he seemed deaff she poured forth floods of tears, but did not mollify him, she passed dangerous seas to follow him, and always solicit him, but she prevailed nothing. Ye have heard how S. Ambroise undertook him, how they conferred to gether, how he was always at the sermons of this holy and eloquent Prelate, notwithstanding all this, he remained always firm and obstinate in his imperfection. One day he entered into a Garden, and lying under a tree, the Epistles of S. Paul by him, he heard a voice, which said unto him, take, read, take, read: he rises, openes his book, and finds these words. It is not in feasts, nor in debaucherey, it is not in the bead, nor ordeurs of the flesh, much less in quarrels and contests that God is found, but put on jesus Christ. He reads these words over and over, he meditats on them, he considers them, he engraves them in his heart. He runs unto his dear Alipius, he hasteneth unto his Mother, he wholly bequeathe himself unto God.  
What power broke the strong chains which fast bound a young Gentleman in the vanities and follies of the world? One sole thought well digested in his soul, He was in a city ready to represent some galentry unto the eyes of a great and brave assembly; wherefore he retired unto his lodging betimes, to be the ealier up in the morning: But the ardent desire he had to appear, permitted him not to sleep or to take any rest, he turned himself an hundred times in his bed, and as often demanded, what hour it was: at last amonghst these inquietudes, a thought came into his mind, without doubt from his good Angel it proceeded: Thou art here in a good and easy bed, environed with filken curtains, and finds the night so long and tedions, and unable to take any repose; Oh, what can the souls so many yeures in purgatory do, not mentioning those which burns in hell for all eternity: This thought well pondered, made him to resolve, to quit these Fopperyes, to apply him the more seriously unto the obtaining celestial and eternal happiness.  
What ravishing speech or moving discourse persuaided a young and vain lady to fortify her courage, and to resolve to do penance for her sins, which she did detest as she ought. A strong imagination ceased on her Heart. She goes with her Neighbours to confess as much for company sake, as for devotion, by good fortune she met with a discreet Confessarious, who having heard her confession, and sweetly having advertised her of the injury she did herself in living so vainly and wickedly, he gave her for penance to wear a hair cloth for certain hours. O Father, said she what say you, to wear a hair cloth? Alas! I can not do it, I have great difficulty to wear a smock, if it be not very fine: well, answered the confessarius, in lieu of Heircloth, you shall fast three days: how fast, replied she, I who can not rise forth of my bed before I have eaten a good caudle: O Father, this is impossible for me to perform. Well then, said the Confessarius, you shall hear three Masses on your knees without turning your head: it will be very hard for me, not to turn my head, replied she a gain, but impossible for me to kneel so long without fainting. I know not what then to do with you replied the Father, seeing you refuse so easy penances having commit'ed so many great sins. Perhaps you can as often as you wash your hands, think that those white hands shall become filth and worm's meat: she accepts of this penance, receaves absolution, goes home, washing her hands before she sits to eat, she thinks on what was enjoined her, for the first and second time she made but small reflection; but on the third time this thought made so deep impression in her Heart, that she resolves to give a fare well unto all delicacy and vanity for to do penance proportionable unto her sins, and to give herself wholly unto God, and to become a Saint.  
Let these particular examples suffice, for it is a most assured truth, that there have ben million of Persons who have heard most eminent Preacheurs, and yet have not been moved: who have had religious Confesseurs able to make Saints, and have not gained any thing: who have read most spiritual books, and have nothing profited. And yet two or three words well considered, a speech spoken without design, but well pondered and digested hath made them to know themselves and hath reduced them into an happy condition. I was Confessarius unto a Lady of quality, who assured me, rhat she for 7. years had wepp for the death of her Husband: in the beginning very often in the day, and afterwards twice every day she never failed to weep: I know not how many Religious of divers order, and other able and discreet people were employed, to make her know the injury she did unto the holiness reputation and virtue of her deceased Husband, but all to no effect: one day as she was weepeing in her chamber, passing through a gallery, she meets with one of her Maids sweeping, who mildly said unto her, I know not Madam unto what purpose your Lá so long time opposeth the will of God. This speech proceeding from a chambre maid, glided so deeply in to her soul, and she considered it so well, that she resolved to make an end of these tears, the which so many premeditated does courses could not effect, because they were not well considered on; one word by chance spoken, and well considered gained and eonquered her.  
There fore being it is most true, that one sole word well meditated on, is capable to convert a person, and to profit more than long exhortations, even as as one only grain well buried in the earth, will yield more increase, than a hundred others cast on the high way or on stones. I am resolved, having a most ardent desire to aid ye. Towards your salvation, not to propose unto ye above two or three words, at a time: but I conjure you by what is most dear unto you, after that I have spoken, Think well on it.  
ANd because the great secret consist in giving you the means of well thinking on it. I find not a better than a strong representation; a lively imagination of the hour of death. This is the secret, which those that would live holy, made use of. For this reason, the Emperor Maximilian had his Coffin carried always with him; S. john Elimosinarius twice or thrice every day visited his sepulchre. The Anchoritts have always in their Cells a Death's head, on which they always looked. There are so many good Religious who hardly meditate on any thing then on death. Believe me that amongst the infidels, those that have desired to live the better, have made use of this means; I will not give you any other example then that of Philip King of Macedony, Father of Alexander the great, who had one of his Pages with him, for to come and tell him every Morning: Sir remember that you are a Man, and therefore must die. Go too my dear friend, tell me seriously, and from the heart: if God should send you an angel to assure you that you were to die whithin two or three days, in earnest, what would you think then? what would you say? hasten not to answer, but before? Think well on it.  
I read on your countenance what lies hid in your Heart: you think that you are in health, young and strong, and therefore you can not imagine death to be so necre: O for the love of God, my dear friend I befeech you, confide not on your youth, on your health, and strength nor any quality you can have: No, no, you must be deceived by those who have no other design then to ruin you, believe me rather who am your faithful friend, having no other interest than your good. I tell you then, and assure you, desiring you to believe me. More young,  in health and stronger than you, more rich and abler than you shall die this week, who not witshstanding believes to live as long as you. And although I am not a Prophet, for to foretell that you shall be of the number, yet I can with as great assurance advertise you, as if I were one, that death to day is nearer unto you than it was yesterday and that to morrow it will be nearer than it is to day, and it will never rest unt ill it hath over taken, tripped up your heils and sent you into the other world. Consider therefore seriously on your affairs. Think well on it.  
THat if finding my prayers too importune, you say unto me, that I begin first to think and ponder on what I demand of you. I am content and will truly declare unto you what I think. If I were advertised by a messenger from heaven that my life were to have an end with in this week, I protest unto you, that I would put in exsecution, that which often I learned being young of a very learned and Religious Person, who did me the honour to love me and to have a care of my soul, amongst the pious and good discourses with which he entertained me when I visited him, he often said unto me. My son what soever thou wouldst have done at the hour of death do it now whilst thou art able, and what thou wouldst not have done then, be careful to not commit it now.  
Let you and I willingly have this profitable counsel before our eyes always and so engraven in our hearts as it is necessary for us, for which end, Think well on it.  
ANd if by good fortune your mind delates itself and desires to know every particular which you would have done and not have done, if you were at the end of your life, I am exceedingly satisfied, and I praise God with all my heart, because he hath so sweetly touched you, for it is a great testimony, that you take to heart that which most concerns you, in which if I can assist you, I will employ all my endeavours, writing what soever sweet jesus shall please to dictat unto my soul, which may aid you to gain heaven, deeming myself most happy, if I should sweat blood and water, yea give my life for to render this good service unto you.  
To the end that the profit be more assured and the greater, I ask you four things, before I begin.  
The first is, that every demand I shall make, you will imagine that it is not I that speak, but it is your good Angel, or the blessed Virgin, or God himself, indoing so you will be the more attentive.  
The Second is, that as soon any point be proposed you beseech the Holy Ghost for to illuminat your understanding to know the verity of what is proposed unto you saying with fervour, Come, o Holy Ghost, infuse into my soul a beam of thy divine light, that I may be able to comprehend what is said unto me now.  
The third is, that for to conceive that which shall be proposed unto you, and to answer there unto the better you for a while deliberately considere, pondering each point the space of three or four Pater's at least.  
The fourth is, that you make a firm resolution with the grace of Almighty God to live better, saying an Ave Maria to the end that the Immaculate Virgin assist you.  
If you please to grant me these four things, I do assure myself that you in a short time will find great benefit and be in a very good disposition to appear before Almighty God, when it shall please his divine Majesty to call you unto his presence. Let us begin.  

THE FIRST PART Of that which one would not have done if he were at the hour of death.  
Dear Reader profoundly reasonable, and truly Christiane I conjure thee to tell me, but rather tell me from the heart, than the mouth: If God should assure thee at this present, that thou art to die this week, wouldst thou not be very sorry to have so miserably spent so many hours, fair days, and large years, which were afforded thee for to gain Paradise. For what? to eat, drink and sleep, as beasts do. For what? to trim thyself, laugh, and play, as fools do; For what? to do, say, and think that which is unworthy of a reasonable soul, much more of a Christien. I beseech thee, what wouldst thou say of a Merchant who had employed himself all the time of a fair in walking playing and making good cheer, whilst his Companions are become rich by labouring day and night, with what confidence dares he return home having foolishly spent all he had carried with him, without buying any Marchendize, how will he be blamed by his Parents and friends, how confounded will he be, appearing befor-his neighbours who know his ill husbandry? Say with devotion, Come o holy Ghost, enlighten me with a beam of thy light for to understand this proposition: And then, Think well on it.  
Having done this, consider how thou hast behaved thyself hereto fore. Be a shamed, if thou hast been faulty, resolve to act better here after. Address thyself unto the blessed Virgin beseeching her to second thy good resolutions. Ave Maria.  
THou who hast so often desired to be advertized of the hour of thy death, if I now assure thee, that within five or six days thou shalt die: wilt thou not have great cause to complain on thy memory, in having taken so much pain a bout things un profitable, indecent and hurtful, which have hendred the remembrance of God. What esteem wilt thou have of him, who being able easily to fill his coffers with silver, gold, and pearl, had rather put therein dirt, shells and filth.  
Think well on it.  
Thou wilt boldly conclude, that he is indiscreet and un fortunate, who having an happy memory for creatures doth forget the Creator, and remembering the affairs of the world hath lost the memory of his own concerns, if thou finds thyself guilty of this misfortune, be ashamed, and ask pardon for what is past, resolve to do better hereafter. Ave Maria.  
I am certain that thou hast a tender devotion unto thy good Angel, and that thou remits thy whole life unto his conduct. If he should now come and tell thee that he hath but four or five days to govern thee, wouldst thou not condemn thy understanding of stupidity more than brutal, in having been employed so un profitably in so many foperies and childish toys, so un worthily occupied in so many vanities, so unfortunately busued in transitory things, which are worth nothing incomparaison of those which God hath prepared for thee in the kingdom of heaven, promised on his faith and by solemn oath unto thee. What opinion wouldst thou have of him who being able to apply himself easily unto good affairs, from whence he might gain much honour and profit, had rather amuse himself with lackeys and children about trifles. Think well on it.  
Thou wilt freely avove, that it is the most extravigant folly that a man can commit. Considere if thou be exempt, and resolve be wailing what is past to do better from this day forward.  
I know thou believest, that there are many Saints in the Church, who do miracles, and fore tell what is to come: if any one of these should whisper thee in the ear, that thou hast but two or three days to live, wouldst thou not be exceedingly confounded for having employed thy will in fond loving that which wisely ought to be hated, and maliciously hating that which ought perfectly to be beloved, art thou not very much ashamed to so effectionaly adhere unto creatures, as to contemn the Creator? what wouldst tho think of him who being ablc to change his heart into pearl. into a luminous star, yea even into God himself should rather love to convert it into dirt, into a hogg or into a devil? Think well on it.  
And knowing that love Metamorphizeth thy heart into what it loves, thou wilt confess that it is an extreme malice which deserves more than hell, to settle the affection on any thing than God solely, take heed of what thou hast done heretofore, and resolve for the time to come.  
HAst thou never beheld the heavenes enveloped and darkened with obscure clouds, the air all in fire with lightning, thounders grumling on all parts, an horrid medlay of winds and rain drowning the fields and ●over turning houses, if this should happen to day, and a voice should bed thee to look unto thyself, for this tempest very shortly would fall on thy head, wouldst thou not tremble with fear and grief, for having so wickedly employed so many good talents which God hath given thee for to serve him. wouldst thou then be endued with the eloquence of speech to ruin others, with subtlety of wit to deceive them, with the sweetness of conversation to draw them unto evil, with force to destroy them, with beauty to hurt them, and with all other talents to damn thyself and them together. Unto what punishment wouldst thou condemn him, who having received a great sum of money, of a great king, for to serve him, and to engage others in his service, should buy halters for to destroy himself and others.  
Think well on it.  
Thou wilt with out doubt conclude, that it is far better not to have received so many talents from heaven, then to employ them ill, and that servant to be very unhappy who spent his master's monies in things contrary unto his intention. See if thou be not such an one, and purpose to amend.  
FEaring that I have weared thee with my interogations, I am resolved to acquiesce, for a while, to hearken unto a music which in deed is none of the sweetest, for it comes from hell, notwithstanding it will profit very much, and confirm all that is already said; In the book of wisdom chap 5. the wise Man makes the damned to say. Repenting and sighing for anguish of spirits: These are they whom we had some time in derision, and in a parable of reproach: we senseless esteemed their life madness and their end without honour. Behold how they are counted among the children of God, and their lot is among the Saints, we therefore have erred from the way of truth, and the light of justice hath not shined to us, and the sun of understanding risen not to us, we are wearied in the way of iniquity and perdition, and have walked hard ways, but the way of the lord we have not known: hat hath pride profited us? what commodity hath the vaunting of riches brought to us. All those things are passed away as a shadow, and as a messenger running before and as a ship that passeth through the surging waters: where of, when it is past, the trace can not be found, nor the path of that ships keel in the waves: or as a bird that flieth through in the Air, of which there is no token can be found of her passage, but only a found of the wings beating the light wind: and by vehemence of going cutting the air, moving the wings she is flown through, and afterward there is no sign found of her way; or as when an arrow is shot forth to a set mark, the divided air is forth with closed in itself again, so that the passage thereof is not known: so we also being borne, forthwith ceased to be: and of virtue certes have been able to show no sign: but in our. Naughtiness we are consumed, such things said they in hell, which sinned, because the hope of the impious is as dust, which is taken away with the wind: and as a thin froth, which is dispersed by the storm: and as smoke that is scattered abroad by the wind: and as the memory of a Guest of one day that passeth. Hast thou well heard this harmonious music of hell, tell me seriously, wouldst go thither one day to be partaker of it,  
Think well on it.  
In the mean while I will continue my demanding of thee, if for certain thou must die with in four or five days at the farthest wouldst thou not with many tears complain of they eyes in having given them so much liberty to read so many vain and unchaste books, wouldst thou not be sorry to have cast so many amoreus and lewd glances on so many dangerous objects which Satan made use of to precipitate thee into wicked actions, as if he had not been sufficiently powerful to ruin thee without the aid of thy sight, had it not been better for thee to have been borne blind, or that thine eyes had been put out as soon as thou wert borne, then to have made so ill use of them, Think well on it.  
Thou wilt conclude with the evangelist, that it is more expedient to have thy eyes plucked out, that is, to retain with violence thy sight, for to enter into Paradise, then to behold what soever presents itself, and to descend into hell, invite thy eyes to wash with their tears they passed faults, and make a covenant with them for the time to come, as Holy job did.  
TEll me freely, if thou shouldst hear the bell which advertise all, that they are carring the viaticum unto thee, wouldst thou not exceedingly blame thy ears, for having too curiously listened unto the wicked discourse held against the reputation of an other, for having taken to much pleasure in impertinent praises, and indiscreet jestings and scoffings, for having been too attentive unto wanton songs, lascivious words which insinuate their poison so secretly into the heart, that hardly one perceives it before he he dead, as the fish takes not heed that be hath swallowed the hook until he is drawn forth of the water. O how much better had it been for thee to have been always deaf then to have by this organ afforded entrance unto this poison which hath infected thy soul, and perhaps will cause its eternal death.  
Think well on it.  
Thou wilt resolve to follow the counsel of the wise man: to environ they ears with a hedge of thorns, that is to say, with a strong consideration of hell fire, for not to hearken to any thing which can ruin thee.  
IMagine that with in two hours thy soul is to give an account of all she hath ever said, if this were so, wouldst thou not torture thy tongue with they teeth, for having uttered somany jests, mockeries and untruths, so many braggings, oftentations, and vaunt so many fowl words, detractions and blasphemes, so many curse and oaths, of all which thou shalt see a most exact catalogue, wilt not pass for a poor merchant, if thou art found for one word to have lost what soever good thou hadst, and sold thy soul unto the devil. Think well on it.  
Seek redress for the wounds thy tongue hath made in thy soul, and resent them with grief, firmly purpose to keep it better, being most assured, that of a hundred that this time goes to hell, ninety are precipitated there by the tongue.  
IF thou already didst feel the stinking exhalations of thy dying body, wouldst thou not sigh from the bottom of thy heart sor having sought with so much sensuality sweet odours, to perfume they garments, to imbaume thy carcase, and to satisfy thy nostrils, and those who accompany thee, vvhilst thy soul by its imeperfections yields an intolerable loathsome sent unto all the celstiall court? what extravigance is it to perfume the sleeve, and permit the arm to be putrified? what folly is it to smell of musk amongst lackeys acd to stink in the presences of a Prince.  
Think well on it  
Be confounded, if the ancient proverb be verified in thee; very often the heart stinketh, when the body is perfumed, resolve not to verify here after this truth.  
WHat wouldst thou do, if thou didst know for certain that with in three days thy body should be worms meat? wouldst thou not curse a thousand times thy taste which finds nothing fufficiently seasoned, which seeks with so much care sweet and delicious viands and pleasant wines; which knows not how to fast, nor to abstain from what is forbidden. Hadst not better eaten some ill dressed meat, then to be enforced to drink the poison of serpents and eat toads.  
Think well on it.  
Thou wilt confess, that it is better with a little pain to abstain and to be mortified a few days in the noble company of JESUS and his Saints for to gain Paradise, then to suffer hunger eternally with the damned in hell.  
IF thou didst lively apprehend what will happen at the last period of they life, where thou shalt lose all feeling, wouldst thou not have an extreme regret and sorrow to have been so delicate and sensual in thy touching, that thou hast never been able to endure, hair cloth, discipline, nor the least incommodity, but hast always sought after the finest linen and hast made his sense wholly brutale. Alas! how wilt thou be able to wear garments of fire, to lie eternally on the burning coals of hell. Think well on it.  
Thou wilt confess that it had been better a hundred times to have been always leprous then to have procured thes eternal evils. I do ask thee, if this were the last hour of thy life, whether thou vouldst not rather be with out a hand, then to have employed thy hands so often in taking that which did not belong unto thee, implaying, eateing to much, in satisfying vanity, in stirking without reason, in unjustly increasing thy wealth, in taking things unlawful? is it not true that there would not be so many gallows, if there were not so many malefactors? Think well on it.  
Thou will allow, that there had not been so many damned, if their hands had taken so much pain for to open unto them the Heavens, as they have done for to purchase hell.  
THis is the last question I will propose unto thee at this time. If thou wert fallen to day sick as it is possible, and that thou wert assured that thou shouldst not recovere; wouldst not thou rather have been lame and with out feet, then to have so often run after dance and taverns, frequent play houses and infamous places in which thou perhaps hast lost that which is never to be recovered, and with that the life of thy soul. Take heed of those hogs which the Evangelist mentions, behold how after the devil was entered into them, they never left running until they were precipitated into the sea. Think well on it.  
Have compassion on those who being once under the slavery, never rest from falling from one sin into an other until they be indulfed into eternal perdition.  
I am not so passionately amorous of the salvation of thy soul that I forget the health of thy body, and therefore lest thy mind being to much employed in thinking on those things, I propose might cause a distemper in thy head, I am willing that thou spend some time in beholding a spectacle which represents itself here, very fit to confirm what hath been said. There was a young lady who appeared unto her Ghostly Father in a most terrible manner, a thousand snakes were her hairs of her head, she had two cruel Asps hanging at her eyes, which did cruelly torture her, two venomous vipers at her nostrils, two poisonning lizards at her ears; she mutilated her tongue with ineffable rage: on her bosom there appeared two ugly Toads which nibbled her breasts: an horrible dragon which constrained her to swallow his Foam, an other four or five times environed her body, thrusting his head into her privities drew forth her entrails: two ghastly devils most cruelly did tear the parts of her body which had been instruments of the greatenst offences, and incessantly poured melted led and boiling oil: I am not able to express what strange faces and wry mouths she made, her eyes sparkling with fire rolled in her head withfury, she cast forth of her ears and nostrils fiery sulphur, she mouthed worse than a fury; a garment of fire covered all her body, but truly nothing was so insupportable as her roar and cries: Cursed be the creature, said she, who for so small pleasures hath deserved so great torments; cursed be the head which for being the seat of all vanities is at present the bait of all the infernal worms, cursed eyes which for inconsidered looks are punished with most horrid sights. Cursed ears which for lascivious airs and songs are constrained to hear hellish music. Cursed nostrils which for effeminate odours, smells the stinking carcases of the damned. Cursed, and a hundred times cursed body which for having taken to much pleasure in superfluous promotions and forbeden sensualities shalt be always clothed with fire and tortured with divers torments. Cursed creatures which have contribuited unto my misery and have been complies of my crimes. Cursed be Father and Mother who have given me the temporal life which hath conducted unto cternall death, Cursed be above all, cursed eternity which will not afford an end nor truce of my evils. O eternity, and insaying, cursed eternity, she vanished: behold a a strange vision, I assure thee, that we should see one fare more frightful, if God would afford us a sight piercing even unto hell, and therefore: Think well it.  
I Return to ask of thee, I say of thee, who art the dear beloved of my heart; if thou shouldst know that thou wert to departed this world with in two days, wouldst thou with so much ambition appear among men wouldst thou spend so much money in magnificent clothes, in splendent jewels, fine perrles, and rich equipage; wouldst thou walk with so much pride, wouldst thou speak with so much arrogance; in a word, wouldst thou harbour so much haughtiness in thy heart and in all thy deportments, knowest thou not that God could not permits pride to be in heaven in the most eminent creatures which ever he made, how will he endure it in thee.  
Think well on it.  
Boldly resolve to root out of thy body even the least hair, and put of thy soul the smallest thought which may nourish this vice, lest it should procure the wrauth of God on thee, eternal damnation IF thou knewest most certainly that within four and twenty hours thy Parents and Friends, in recompense of what they inherit of thee, must send thee into the other world sewed in one of the common sheets of thy coffer, wouldst thou be so covetous of gain wouldst thou so greedily run after Gold? wouldst thou heap up treasures so painfully for Heirs who will remember thee no longer than they are making good cheer of thine? what will avail thee the stately and sumptuous Houses which thou hast built when thou must lodge in a black Tomb, what will profit thee to have left so much gold and silver in Bank when thy Soul shall burn in purgatory Think well on it,  
Conclude, that it is no small folly in being so solicitous to heap up wealth, which soon or late must be lost, and so careless of thofc treasures which we may carry with us and enjoy for all eternity.  
IF thou didst know that death were but two or three days from thee, and didst see one of his forerunners with thee, as it is very probable that thou art not without some corporal incommodity, tell me, in this apprehension wouldst thou abandon thyself in the ordure and filth of sensuality, wouldst thou wallow like a hog in the mire; wouldst thou say with those shallou brains in the second chapter of wisdom. Come therefore, and let us enjoy the creature as in youth. Let us fill ourselves with precious wine and oyntmentts, and let not the flower of the time pass us; let us crown ourselves with Rofes before they whither, let there be no meadow, which our riot shall not pass through, let none of us be exempted from our rioteousnes, every where let us leave sign of joy, because this is our portion and this our lot, wouldst thou with these people have led a life of an Atheist and a beast, or lived like those of Sodom to be swalloved up by the earth. Think well on it.  
Thou wilt avoid all occasions of defiling thy body and Soul, imitating the fair Hermine, who for fear of defiling her whit skin with the dirt permits herself to killed.  
IF a malign fever did torment thee in thy bed, having dispatched many with in twice four and twenty hours. Wouldst thou not be vexed for having harboured so long hatred and envy in thy soul against thy Neighbour, for having endeavoured to destroy him and to blemish his honour, without gaining any thing but a bitter remorse of conscience, and the maledictions of Cain? Think well on it.  
Thou wilt compassionate the envious; seeing them macerated with the prosperity of others, and thou wilt avoid envy which tortures the heart and consumes the body.  
IF thou didst imagine that within three days that thy body should be reduced into dust, wouldst thou have so much deked and cockered it and taken so much care to nourish it, affording it all that it desired without consulting with reason. Wouldst thou be like unto the rich Gluton, who from a plentiful table was draged into the eternal flaming fires, where he could not obtain a little drop of water to releave his thirst which infinitely tormented him. Think well on it.  
Conclude that they most miserably unfortunate who for being too indulgent unto their bodies, exposeth their bodies and souls unto the danger of eternal damnation.  
IF thou wert sick in bed, and an expert and shilful Physician should desire thee to put all things in good order for that thou art in great danger of death, wouldst thou not exceedingly grieve, to have been so often impatient, to have cursed and injured thy servants domestics and neighbours, and to never have suffered any the least thing for God and for thy salvation? which is better either to endure same little thing for God and to gain Paradise according unto the example of Saints, or to suffer in the next life without any benefit. Think well on it.  
Firmly resolve to subdue thy Choler and to suffer all things patiently seeing that the grievous malice of men in the world is not to be compared with the rage and fury of the devils which torment in the other world.  
IF now the holy Oil were brought, wouldst thou not tremble and shiver considering the negligence thou hast used all thy life to save thy soul: wilt thou not be ashamed for having used so much slackness in kneeling every morning, in making thy intentions, in frequenting the holy Sacraments, in visiting, the sick, in hearing Mass? would not thy heart faint seeing so few good works accompanying thee before God? what shame is it unto a child of a noble family to see himself ill attended when he presents himself unto his Father before a noble assembly? Think well on it.  
Thou wilt boldly say that it is a devilish enchanting, to see men so diligent in gaining the good which death will wholly deprive them of, if they do not before lose them, and so laisy in seeking after those treasures which will accompany them after death and comfort them for all eternity.  
IF thou hadst thy soul even on thy lips, and there wanted but one breath for the departure of it, wouldst thou not be in a shameful confusion to have sold and lost the merit of thy good actions for little vanity, for an humane respect, for a foolish compliance? Is it not childish, to leave a piece of gold, for a putrified nut? is it not most brutal, to sweat and kill himself with labour, to be solaced with a little wind? Is it not worse than folly, to do well merely for to be esteemed and praised by men. Think well on it.  
Be a frayed to receive the answer which God gave unto those who after having prayed much, and been well mortified, thinking to be rewarded therefore, heard: I tell ye in truth, that ye have already received your salary and wages. Resolve to have a good intention in all your actions to please God, rendering him all the glory, that he will conserve thee entirely, for to enjoy him eternally.  
LEt us conclude all in a word; If thou wert in the passage which all must make from this life unto the other; wouldst thou have done, said, or thought any the least thing a 'gainst the Majesty of him, before whom thou art going to receive the sentence of death or life eternal Think seriously on it, neither more or less than if on this thought depended thy eternity of felicity or misery.  
Think lively on it, neither more or less, then if thou hadst a strong assurance that after this half hour thou shalst not have any more time to think on it.  
Think on it often and profoundly; Alas! thou thinkest day and night, two or three months together, on Philosophical question; is not thy salvation more dear unto thee?  
Think and considere well on it, beseeching the blessed Virgin, thy good Angel and the Saints, that they engraven deeply this thought in thy heart, that it may produce the fruit of eternal life in thee.   

THE SECOND PART Concerning that which one would not have done if he had been to die presently.  
I remember to have read in the history of Barlaam and Josaphat, that there was in a certain Region of the world a flourishing Kingdom, the habitants of which were accoustomed to choose a King evety year during which time they gave him all sovereignty, and a retinue suitable unto his quality, but the year was no sooner expired, but then they banished him into a desolate and habited Island, where he had more to suffer in exile, than he had recreation and pleasure in his Royalty. Among these annual Kings, there was one more provident than the others, for foreseeing that at the years end they would not fail to use him after the same manner they had afforded unto his predecessors; he resolved to live as frugatly as possibly, and to save all he could and to send it privately into the place of his banishment, where he failed not to arrive at the ordinary time, and by reason of his providence did not meet with those inconveniences and miseries which the others found there, but enjoyed pleasure and content. This Parable, for I do not belive it to be a true story, plainly declaires the blindness and stupidity of those which the world hath raised unto greatness and riches with which they are wholly delighted and absorbed they never thinking that at the end of their life (which how long so ever it be, is not a day in the calendar of God) the world will deprive them of all it seemed to bestow on them, sending them into the other world where they shall find nothing but poverty and misery, for want of providence. Dear Reader I love thee too tenderly for to wish thee so much misery, but on the contrary I do pray from the bottom of my heart for thy greatest happiness in the next life where thou must remain for all cternity. And for this end.  
I ask of thee, if God should send a messenger from heaven for to advertise thee that within eight days thou shalt die wouldst thou not be exceedingly pleased for having well employed thy time in honouring and serving thy good Creator, in imitating in all thy actions the virtues of thy sweet Saviour, in correcting thy faults and doing penance, in cultivating thy soul and adorning it with all virtues, in doing good to all that needed thy assistance, and ingaining the favour of those who are powerful in the celestial Court. What contentment unto a Captain who having bravely overcome his enemy's returns laden with precious booty and trophies before his Sovereign, for to receive of him praises and recompenses due unto him. Think well on it.  
Thou wilt say that this is but a gross and rude reprefentation of the ineffable joy which the Soul hath at the hour of Death, seeing herself environed with many good works, which conducts her unto the Throne of God. O how sweet is Death unto such a Soul: O how willingly doth she behold it. Wherefore dost thou not live accordingly, that thou mayst die so?  
AMiable jesus says in the gospel, that we ought to be always ready, for we know not when Death will come: If thou shouldst be warned that it will be to morrow, wouldst not thou thank thy memory for having always kept thee in the presence of God, and often put thee in mind of the favours which every moment thou receavest from the liberal hand of thy Creator for having perpetually presented unto thee the beauty of heaven and the horror of hell? what hopes conceives the courtier, who ever had his eyes on his Prince for to perform his will, when he perceives the day arrives of the Prince's liberality and great bounty. Think well on it.  
Thou wilt bless the memory which affords so much felicity unto the soul, and wilt exhort thine to afford thee the like happiness.  
IF thy understanding which endeavours to know all, could understand that within two days it must departed this world would it not leap for joy to have fought the Creator in all creatures, and all crcatures in the Creator. not having esteemed any othet knowlegd, than the making, himself most agreeable unto God and to be conducted in all things by the faith which made him seek after heaven in misprising the earth; what pleasure and comfort received the woman of the Ghosple at the finding of her groat which she had long seeked after? did she not invite her neighbours for to congretulate and rejoice with her? Think well on it.  
Thou wilt tesolue to employ thy intellect inseriously considering the grandeurs of thy God, and thou wilt make use of all other sciences to arrive unto this knowledge.  
IT is very probable that once in thy life thou hast desired thy death; If now thou shouldst see him with his mortiferous Sith wouldst thou not feel asweet and delicious ravishment of heart for having never loved any other thing then the infinitely amiable goodness and him who hath infinitely loved thee? How great is the consolation of the spouse of a Prince where she is certain to have solely loved her husband and that her bridegroom knows her fidelity. Think well on it.  
Boldly of affirm him unhappy and miserable who being able to love God, loves any thing else, take heed lest thou be such an one.  
IT is a long time since God hath preached unto thee, that thou shalt render an account of all the talents, which be hath bestowed on thee; jmagine this to be the day in which he will demand them of thee: and if it were, what sweet and ravishing content wilt thou feel in being able with truth to say with the servant of the ghosple lord thou hast given me five talents, behold other five I have gained over and above. Thou hast given me eloquence, which I have always employed to praise thee, and to procure all others to do the same. Thou hast given me a great spirit which I have used in overcoming thy enemies and comforting thy servants: Thou hast given me learning which helped me to discover thy greatness and mighty works, and to declare them unto others: Thou hast given me the grace to be beloved of all, I have not taken any other pleasure, then that it might make me able to enforce all to love thee: Thou hast given me industry to traffic and gain some thing, with which I have virtuously and decently maintained my family and relived the poor. Who can explain the joy and pleasure which thou wilt receive when the great Lord and Master embracing thee with affection shall say, welfare thee good and faithful servant, be cause thou hast been faithful over a few things I will place thee over many things: enter into the joy of thy lord.  
Think well on it.  
Whilst thou considers there on, I will listen, if thou please, unto a troop of Saints, who ascending into heamen sing with a most melodious voice. O God almighty, thou hast delivered us from this fiery tomb, in which thou hast for a time buried our souls; thou hast led us into thy glory, in which we shall be environed on all sides with eternal felicity. Let all creatures bless and praise thee for the favours so mercifully, thou bestowest on us. Blessed be the time that we have employed in thy holy service. Blessed be the memory which made us remember thee for to never forget thee hereafter. Blessed be the understanding which wholly endeavoured to know thee, and by that means to enjoy thee eternally. Blessed be the will which never would love any thing then thee for to be happily lost in thy infinite love. And blessed be the talents and favours which thou hast given us, seeing by their means we have gained eternal happiness. O mortels employ all your forces, powers and cndeavors in the service of a God who is most infinitely deserving, and doth most liberally and superabundantly reward those who have rendered him never so little service.  
I return unto thee, who art next unto God (as I have often told thee) the sole object of all my thoughts, and I continue in demanding of thee; If to day thy eyes were to be closed for never to be opened in this life, wouldst thou not love them most tenderly for not having served thee but to read good and holy books, to behold pictures of devotion, to weep for thy sins, to consider with joy the prosperity of thy neighbour, and his misery with compassion, and to have ben never fixed on any creature but with honourable resentments of the Creator, will not these eyes shine like little stars in the imperial heaven? Think well on it.  
Resolve to deprive thy eyes here on earth of all damageable objects, which are but fowl in comparison of those which are seen in heaven.  
WHen thou dost hear the Bell for some burial, if death should come and tell thee, to day it is for me, to morrow itt will be for thee: wilt thou not feel a sweet consolation, for having lent thy ears unto the divine office, unto spiritual discourses, unto good counsel, unto the praises of others, to have suffered with patience contempt and injuries? wilt thou not bless thy ears which never listened unto any evil thing. Think well on it.  
Believe that if one were prepared and desirous to hear the celestial music, that he were not in danger of dieing with the force of the sweet ravishment, witness the seraphical S. Francis.  
IF now thou hadst lost thy speech, thy judgement being sound and whole and that within two hours thou wert to lose thy life, wouldst thou not cordially love thy tongue for being employed only in praising and thanking now God, in inviting others to do the same, in singing the victories of generous souls, which by their holy lives gained the eternal kingdom, for speaking the virtues of their neighbours for maintaining the reputation of every one, for comforting the afflicted, encouraging the timorous, confounding the wicked, and converting sinners, what glory hath a soldier, whcn he presents his sword unto his king, which nevet unsheathed but for is Majesty's service and for the ruin of his enemies. Think well on it  
Resolve to govern and curb thy tongue so wisely and discreetly which is in thee as a bridle unto a horse, and a stern unto a ship, that by its means thou mayst conduct thy soul directly into heaven.  
IT is a great charity to help a sick body who can not swallow any thing and is dying: Alas! put thyself in his place, and imagine that thou wert even now departing; among these corporal trances and perplexities, would not thy soul be in a pleasant calm and ecstasy, knowing that it hath generously avercome all the disordered appetits of drinking and eatings and although thy body were insensible, yet thy soul would rejoice in being assured that thy body never admitted of the least touch contrary unto virtue. Think well on it.  
Resolve to deprive thyself with discretion of those meats commune unto gluttons, for the better to satiatt thyself with those particular unto the Angels, and to touch nothing which may displease him, who often touches thee in the holy Sacrament and whom thou hopest to embrace happily for all eternity in heaven.  
CAnst thou give me a reason, why the sick a little before death grope after I know not what with their trembling hands? for my part I am confident, that if thou wert in this extremity, thou wouldst kiss with honour thy hands, for having liberally distributed thy goods unto the poor: for having always laboured with right intention to please God, shunning all idleness, for having discreetly chastised thy body to make it subordinat and obedient unto the la of the spirit: these hands will thy not be admired by all the celestial Court, when embellished and adorned with precious stones thy shall bear the palms of an absolute victory, and the laurels of an eternal glory. Think well on it.  
Detearmine to sow largely for to reap plentifully.  
THey say, that the fitst part that dies of the body are the feet; in fine they are the first that loses heat and become insensible. If this evening thou shouldst feel thyself in this condition, and thou belivest that thou shouldst die before midnight, wouldst thou not take great pleasure in remembering the steps thou hast made to go to the Church, to hear Mass, Sermons, and the Divine office; to visit the Hospitals, prisons, and the poor, to accomplish holy Pilgrimages; these feet which have walked in and through all places for to amplify thc glory of God do not they deserve to march on the azure vaults? Think well on it.  
Make resolutions never to spare thy steps when God's service is concerned, for one day to march in triumph.  
FOr conclusion, when thy soul shall be separated from thy body for to render an account unto God of all thy faults, wilt thou not with great affection thank that part which hath been best employed in the scrvice of his divine Majesty and hath suffered with most love and patience. Think well on it.  
Thou wilt make most efficacious resolutions, especially if with attention thou cast thy eyes on the multitude of those Saints S. john see in his memorable ravishment, they appeared exceedingly content in glory; which although it was not equal in all; their bodies shined like little suns, yet some brighter than others proportionably unto their merits, there was seen in those bodies some parts more glittering, for having been greater instruments of the honour of God their Creator; the head of S. john Baptist was most majestically radiant, for having been cut off sustaining the truth: the hair had the greatest beauty in S. Mary Magdaline, for having wiped the feet of amiable jesus; the eyes of S. Peter shined most, for having so long and often wept his sin, the tongue of S. chrysostom for having converted so many; the teeth of S. Appollonia for being pulled out confesseing the truth; the breast of S. Agatha were most bright, for being exposed unto the burning spinsers, rather than to deny her faith; the hands of St. John Almoner, for having distributed so many alms, the feet of S. Xaverius sor having travailed so many unknown and barbarous Countries, for to lead them into the fold of the holy Catholic Church, and so of others: who altogether do sing infinite praises unto the divine goodness which hath so well provided for them, and for a little misery, rendered them so much happiness. Good Reader I earnestly desire, that thou couldst penetrate unto the bottom of my heart, for to see the good place thou hast there, doubtless thou wouldst have great confidence in all that I propose unto thee, and thou wouldst receive it with the same intention as I deliver it, which is no other than to make thee a Saint. Tell me then, if thou knewest that after this hour, there remained for thee no more honour, employment, estate, greatness, dignity, nor place in this world, wouldst thou not desire to have been the most humble of men in imitation of Jesus Christ, and according unto the example of so many Saints who now triumph in heaven, wouldst thou not be pleased to have yielded a little of thy right, precedeance, and greatness, for to be placed among the friends of God. I demand of thee, if it be not  to be the meanest of men for some few months, for to be all thy life of the chiefest of the King's privy Council. Think well on it.  
Thou wilt conclude, if thou hast not lost thy common sense that it were most reasonable to be in the last rank in this world, that after death the great Master Almighty God say unto thee: my Friend, ascend as high in heaven, as for my love thou hast been humbled on earth, which is most easy;  
When one ascends an high place, he is well pleased to have his cloak carried for him, to receive it on the top of the mountain: if thou must within two or three days ascend unto the tribunal of God. wilt thou not be exceedingly comforted, to have caused many of thy goods to be carried thither by the poor? certainly thou wilt have need of them to cover thee before the Justice of Almighty God, who having been very liberal towards thee, requires that thou be so to the poor, is not this reasonable? Think well on it.  
Resolve during life to put liberally thy goods in the Bank of God, that thou mayest receive an hundred fold.  
IF thou wert at the last gasp of thy life, and thou shouldst see at the feet of thy bed the Mother of Mercy, who most willingly receaves a pure soul coming forth a chaste body, wouldst thou not melt with joy for having preserved the purity of thy Body and Soul against the violent assaults of the world, Devil, and Flesh; wouldst thou not bless God for having given thee the industry to fly from and avoid these infamous and ravenous Vultures, these enraged wolves, these wicked companions, which destroy all. O what pleasure, content and honour is it unto a brave Captain: after having magnanimously defended the treasure of his King, in an unfortified place, against the furious assaults of a puissant enemy, and against the domestic treasons, he comes from thence triumphant to tender the treasure unto the King, and to be rewarded by him. Think well on it.  
Thou wilt firmly purpose to shun all the ocasions which may deprive thee of this treasure, and, to abandon rather a thousand lives then to lose it, bearing for thy device and cognizance. Rather to die a thousand deaths then to defile my Body.  
IF within an hour thy soul should be prayed for, as it may happen, seeing we are not sure of one hour and shouldst call to mind the speech of our Saviour, saying, as thou measurest unto others so it shall be measured unto thee, wilt thou not be well satisfied, to have been meek, sweet, benign and charitable towards all? Joyful for their good, and sorry for their evil, to have interpreted all they did to a good sense and to have always spoken well of every one; wouldst thou not wish that God should treat thee so? Think well on it.  
Determine to gain this virtue more precious than the Philosopher's stone, for it will procure thee those treasures without pain, which cost others so much labour and trouble.  
When thy soul shall take the last farewell of thy Body which it must though never so late, who knows whether it shall be to morrow, will she not thank it most affectionately, for that by its temperance it hath open unto her the gate for to enter unto the marriage of the Lamb, will not she bless all the Tastes, abstinences and mortifications which have gained her a good place in the eternal feast? which is better either for a little morsel to be cast forth of Paradise with Adam and Eve, or for a small abstinence to enter into Heaven with a multitude of Saint. Think well on it.  
Resolve to observe temperance, which cannot be but discreet, for it is a virtue, which will prolong thy days in health on earth, and render thee eternally happy in the Kingdom of Heaven,  
THou hast often heard say, that of three friends a man gains in this world, to wit, Riches, Kindred, and good works, there is but one only which faithfully keeps him company in the other world; the Riches leaves him in the bed as soon as his soul is expired, for the sumptuous funerals which are often made, are more proper to augment the ambition of the living, then to afford any relief unto the dead, the Kindred seem little more constant in Friendship, they accompany the body unto the grave with grief and tears; but I could not bc deemed a Liar, if I should aver that very often they have more mind to laugh then to weep, for if any one weep in good earnest, the earth hath no sooner deprived him of sight of the dead, but he hath lost the memory of him, If he be a Son who hath buried his Father, he thinks rather on what his Father hath left him, then to pray unto God for him; If he be a Husband who hath buried his wife, he dreams rather of the means to gain another more rich, then to relive her dead; the good works accompany us unto the divine Tribunal; they plead our cause, & having obtained for us a crown of glory, remain with us, and are our ornaments for ever in Heaven, which of these Friends wilt thou have. Think well on it.  
Despise and neglect the first which will abandon thee in the way, and adhear not too much unto the second, who will leave thee at the grave; but affect and addict thyself unto the third which will accompany thee for all eternity.  
IF thou wert to be laid on a bed this evening, for to morrow morning to be carried unto the grave, which I know to have happen unto more than four, wouldst thou not be exceedingly content to have suffered with patience the loss of thy goods, thy renown, thy health, and all other things? and wouldst thou not rejoice really for having moderated although with difficulty thy natural passions? wouldst thou not be infinitely consolated if God should tell thee: by thy Patience thou hast saved thy Soul, and thou shalt dwell with me for all eternity in my glory?, Think well on it.  
Thou wilt conclude, that he is most wife, who moderating his violent passions, had rather recourse in his affairs unto the puissant aid of God, and so gain a great Crown in Heaven.  
HEre I make an and of all my queries, and only ask thee, if being at this hour to die, thou dost remember among the pains and anguishes of death, that thou hast used a great diligence in the service of God and for thy salvation, that for it thou hast not spared riches, life, nor honour, that for it thou hast employed thyself day and night with all possible intention, that the glory of God, and the good of thy soul have been the two feet on which thou hast marched in all thy affairs; the two hands which hath made thee to labour always; the two eyes which hath conducted thee through all! wouldst thou not be exceedingly cheerful and in fullness of delight, if then presenting thy soul unto God, he shall demand of thee; whofe Image is this? thou canst answer, Lord, it is the Image of the most holy Trinity which I have conserved inviolate the best I could possible, washing it in the blood of Jesus Christ, which I received in the Sacrament of Penance, when that I confessed any Sin; I have thereunto added, according unto thy intention, the embellishment of all the virtues I knew to practise assisted with thy divine Grace. O what pleasure wilt thou feel, when after this answer, thou shalt see the Father Omnipotent give the kiss of peace unto thy Soul, acknowledging her for his child! what consolation, when the most amiable Jesus shall imbraise it most affectionately as his dear Spouse; what ravishment, when the Holy Ghost shall place it on high among the Saints of Heaven as his dear beloved? dear Friend I do beseech thee both for the good I wish thee, and for the ardent affection I bear thee, Think well on it.  
If thy patience being tired, thou tellest me, that I sing but one song which is very importunate and troublesome and that I break your brains with my. Think well on it.  
And thou shouldest be exceedingly pleased if I would think on it well myself, and leave you in quiet, well, God be blessed, I did expect clean another thing from a Person whom I so dearly love and desire to serve in the important affairs of the salvation of his soul; but patience, I will not any longer trouble thee, and I will departed presently, after I have said these two words, Think well on it or not Think on it.  
These things will not sail to happen, Think on death or Think not on it, notwithstanding it will not leave approaching thee daily, so that all the worldly power cannot make it stop one moment, nor make it avance before its time, most happy are those who often think on it, O how sweet and fair will they find it; miserable are those that never think on it, O how hideous and bitter will they find it.  
Think to give an account, Think not on it, yet it must be made, maugre thee who soever thou art, Happy are they who think to keep themselves always ready. O how cheerful will they departed; unfortunate are those who are never mindful of it, O how cruelly shall they be treated;  
Think that there is a Hcaven and a Hell, Think not on it, nevertheless most assuredly thou most go for all eternity unto the one or the other. Most happy are those who practice virtue which conducts them unto the first, O how few are there. Miserable are those who are given unto vice which leads them into the second, O what multitudes are there. But what do I? I am all most angry with one. whom I love as myself; excuse my dearest Friend I beseech thee, this little and sudden passion, and remember not what I said last; Think or not Think on it. Alas! all the contrary, I do conjure thee more thcn ever to Think on it with attention, to the end thou mayst act better; permit me to show thee the means.  
O death, how bitter is the memory of thee unto a man enjoying peace and content in his riches?  
O death how sweet is the memory of thee unto a man having peace with his God Choose, thou hast freedom.   

THE THIRD PART Certain means aiding to do well, what he would have been done, and to hender the doing of that which he would not have been done in this life.  
WHat better and more prevalent reason can I give him, who is very deeply engraven in my heart, for to assist him in procuring his salvation? then that which the Holy Ghost says in the 7. of Eccle: My son, in all thy works remember thy later end and thou wilt not sin for ever: and what must arrive then but Death, Judgement, Hell or Heaven? these therefore are the things which he counsels us to remember, if we desire to serve God faithfully, and never to offend him.  

Death.  
I have already helped thee with the first, knowing it to be both the easiest applied, because daily we see some one or other die, or hear the bell for some burial, and the most proper remedy to cure our spiritual diseases, for thou never so affectionately fastened unto any thing, the sole thought of Death will easily untie it; the horse leech is not so obstinately fastened unto the Body, but a few ashes will force him to quit his hold.  
Be thou proud and the most ambitious that ever was, only consider that after death all will trample on thee, and thy bones shall not be distinguished from those of the poorest beggar, who perhaps will be happy in Heaven, when thou shalt burn in Hell, assuredly this consideration will render thee humble and make thee to esteem all.  
I suppose thee to be the most avaricious in the world, and to think on no other thing then to gain riches: if thou wouldst consider with job, that the rich Man being awaiked from the sleep of death shall find nothing of what he had gathered together and opening his eyes in the other life he shall find nothing but torments which he hath merited by his rapine: thou wilt of necessity moderate thy disordinate affection which thou hast towards perishable and momentary riches.  
When thou hast the most violent passion to be esteemed and to be loved, if thou should consider, that in a moment, after thy death all these Gallants will be fled and not one will remain with thy Body; thou wouldst not seek so much to please them, thou wouldst not yield unto so many remiss, effeminate and unworthy condescendments which blemish the reputation and are cause of the damnation of many.  
If thou wert the greatest fool and the most passionate of lovers, for any humane beauty do but imagine thy beloved to be dead and putrified, as she must be one day, it will be impossible that the flame which burns thee be not immediately extinguished; O how easy it is to subdue the flesh whilst it is alive and sound, if one consider what it will be when it is dead.  
If thou wert as hardened with malice as Pharaoh, and for all the miracles of the world thou wouldst not bend unto the will of God, no more than he did, if death should enter into thy thought, thou wouldst presently yield unto reason, as he did as soon as it appeared in his Kingdom and in his own house.  
I know not whether it be true which some report of Panders that they make use of dead men skulls as a remedy for all their diseases: but I am most certain that the memory of death is a most powerful and afficacious means to cure all spiritual evils and to restore the soul unto perfect health. King David verefyes my assertion: my lord, says he I had great difficulty to pardon injuries and wrongs which my enemies did me, chastity seemed unto me very hard to keep, contempt was intolerable; and indeed, I found all thy commandments all most impossible: but when seriously I considered that all here are transitory, and that I must die, this narrow way became of its self wide and large, chastity appeared easy, pardoning of enemies reasonable, and all thy precepts light.  
If the remembrance of Death destroyeth sin, the oblivion of it doth entertain and nourish it: for Esaias ca 47. counting the sins of Babylon, and the punishments with which God would afflict them, says, that the cause of those evils was that they did not remember Death. Jeremy seekeing the origine of the vices which reigned in the City of Jerusalem affirms it to be no other, than the little mindfulness they had of their end.  
SAtan having had a long experience of the sovereign virtue of this remedy, endeavours by all means to hender man from making use of it. I can not better make thee comprehend his malicious inventions their by the catching or killing of woodculvers which are wild Pigeons: the bird catcher or Fowler having found the tree on which they settle and roost at night in troops (for they are birds that consort together inmultitudes) chooseth an obscure and dark night, and takes others with guns and drums, being arrived at the place, they begin to beat the drum but softly, for fear that the Birds should fly a way, and increasing the noise by little and little, they enure them so unto the sound, that they at last beat the drums with all their force, with out ever fritghting the Pigeons; in the mean while one creeps, unto the foot of the tree, where he holds up a candle which he had in a dark lantern, the woodculvers which are delighted with light descend unto the lower branches of the tree to enjoy the light, than they shoot, and at every shot they kill many, the others which were higher thinking their companions fled. not hearing the gun by reason of the noise the drums make, takes their place and are also killed; Behold the explication of this; the tree represents the world, the wood Culvers are the men, the Fowler is the Devil, who entices and allures them unto himself, with pleasures, honours and riches, which are like little fires or lights, a bout which men fly while death strikes them, their companions never take notice of the blow, by reason of the great noise which the world makes, figured well by the drums; So that one hath no sooner quitted these small splendours, but an other courts and seeks them; one hath no sooner left any benefice or office, but an other flies thither, and so all pass, all die, and the gratest part are lost for not having sufficiently been warned by the death of others; that if any one hath reflected on it, if any one hath been moved. these resentments as quickly pass, as a flash of lightning; and even as we see hogs high together in troops, grunt, and are affrighted when any one of them is killed, but he is no sooner dead, than every one returns unto his former employment; this unto his wallowing in mire, that unto his rooting with his nose the earth, an other to fill himself in the trough; even so when a man is dead, the neighbowrs are astonished, the domestikes weep, the kindred are aggrieved; but as soon as he is buried, every one return unto his affairs, unto his former passions and vices. But if all had a lively and courageous spirit, and a profound judgement, one word in a hundred years, or to see one dead would be sufficient to convert all those who should see it, and considere seriously that the same must infallibly happen unto themselves: from whence then proceeds so small profit? Think well on it.  
Thou wilt find that it proceeds, either from the malice of the Devil, who deprives thy soul of this profitable thought, and diverts it otherways, if great care be not taken; or from the inconstancy of thy jmagination, which is so wavering that it knows not how to remain long on the same thing, if it be not constrained by often reflections, therefore I deem it most necessary, if thou desirest to profit by this means, that when thou, beginest any busine;, thou considerest how thou wouldst have done it; if presently thou were to die. More, that once a month thou retirest into a solitary place, and dismissing all other thoughts, prostrate at the feet of a Crucifix either in thy chamber, or in a Church, thou seriously thinkest on these three or four points.  
That the end of thy life will come very soon, perhaps before the month be ended.  
That thou must leave all thou hast in this world, honours, richers and pleasures, carrying nothing with thee but the remorse of thy conscience, and the sins which thou hast committed.  
That the Body having given up the Ghost after many pains and conflicts, shall be sowed in a poor sheet, laid in the grave, and reduced into ashes, being forgotten of all the world.  
That the soul shall be happy if at the hour of Death, it be in good state, but most miserable if it be in mortal sin, and into what part soever it be carried, into Heaven or into Hell, it shall remain there for ever: and then imagining thyself to be at the last gasp, and holding the Crucifix in thy hand, say with fervour.  
O most merciful jesus, my support and my strength, in whom I believe, in whom I hope, whom I love and ever will love, afford me at this hour thy powerful hand for to departed securely. I confess before the whole world, that my miserable life hath been replenished with many great wickednesses, of which I heartily repent myself, and I do confide that thy infinite goodness will pardon me and not permit my soul to be lost, for which thou gavest thine on the Cross. No, I can not believe that thou wilt repulse me, o my dearest jesus, for I am flesh of thy flesh, bone of thy bone, sonn of thy Father, thou also call'st me thy Brother. Therefore my Brother, seeing thou hast taken my humanity, to give me thy divinity, deliver me at this hour from the throat of the lion. I kiss this side from whence proceeded my happiness, open it unto me, and wash my ordures and impurities with the water and blood which issued from thence, I adore these hands which were nailed for me, unto them I recommend my soul, they have created me, they will save me. I honour these wounds, in which I will hid myself, until the choler of my judge be passed.  
O celestial Father, be unto we propitious, and remember that my sins have been chastised with all rigour in the person of thy most beloved son. O my lord Jesus Christ permit not the the infinite price of thy blood to be unprofitable unto my soul. O holy Ghost, fortify me with thy grace, that I do not fail or be subdued in this last conflict. O Mother of God, who hath been most charitable and  unto me all my life time, be so now in this moment I beseech thee, on which depends all my felicity. O S. Michael who has the commission to present Souls unto the divine Tribunal, and to defend them from the enemy, I recommend mine unto thee. O good Angel guardian, help me; O all ye S. of Heaven come unto my succour, that leaving this earth, I may ascend into Heaven for to praise eternally with ye our sovereign Creator.   

The judgement.  
THe consideration of Judgement which follows Death is not less profitable, then that of death, if it be maturely pondered; when I represent unto myself, says Job, the justice, impartiality, and rigour of the divine judgement and the exact account I must render, I am so frighted with my sins, that I am enforced to resolve to shun them more than the greatest evil what so ever. The Saints conducted by the Holy Ghost do exhort thee to think on it often: place thyself before the eyes of this Sovereign judge, adviseth S. Gregory, fear him now, to the end that abstaining from vice, thou mayst not fear him when he shall judge thee, remember the name of that king, who seeing the picture of the general judgement entered into such a strong apprehension that he was almost dead. Certes if thou rightly imagine what it will be, thou wilt stifle all the imperfections of thy Soul. St. Hierosme had not a better practice for to triumph over vice, and to addict him unto all virtue, whether I eat, says he, drink, sleep, or wake, and in all I do, it seems to me that I hear this dreadful and terrible voice. Arise ye dead and come unto judgement.  
IN good earnest, if thou knewest assuredly, that within two or three hours thou wert to be summoned to answer before the Tribunal of God, wouldst thou dare? O! for the love of God mark what I ask thee: wouldst thou dare yet once more, I beseech thee, think well on what thou wilt answer: wouldst thou well dare to resolve, to appear at the Judgement of God?  
IN this fearful and terrible Judgement, where thou shalt find assembled the great Council of the King of Kings, who hath ordained this hour for to decide wholly and justly the criminal process of thy Conscience. Process, in which will be examined exactly all the parts of thy life, a Process where will be determined the final sentence of thy eternal felicity or misery. Whoudst thou dare, I say, to appear in the condition thou art, for to plead thy cause? Thou who art so bashsul and fearful, when thou art taken in never to little a fault. Thou wouldst thou dare to behold a Person of quality. Thou who tremblest at the least apparent danger: Wouldst thou dare, appear in the presence of him, before whom the most puissant Monarchies of the earth tremble; the highest Seraphins hid themselves with their wings, not being able to endure and behold the brightness of so great a Majesty. Ah! for the sacred and bitter Passion of Jesus Christ; Think well on it.  
When I consider how thy soul leaving thy body is in danger to fall into the hands of the Apparitours of the Sovereign Judge who will lead thee directly before this dreadful Parliament; I sweat I am in a trance with the imagination, I have of seeing thee at Bar for to answer being strongly accused.  
BUt, by whom? by thy mortal enemies, or rather, immortal; who out of the hatred which they bear thee, will not omit the least thing they can reproach thee withal, in this great and majestical assembly: by whom? by those who heretofore have been thy good Friends; as the Blessed Virgin, thy good Angel, so many Saints, who hath taken so great pains to save thee, if thou wouldst have hearkened unto them by whom? by the complices and confederates of thy wickedness, who are enraged against thee, and by thy own Conscience which will say open unto all the world all thy imperfections.  
But of what shalt thou be accused? of all, in which thou hast not kept the Commandments God gave thee, & the holy inspirations which he most lovingly suggested unto thee: of all which thou waste obliged to do, according to the estate unto which God hath called thee. of all which thou hast done to satisfy thy unruly passions. of all which thou hast neglected to do for the glory of God.  
But, how accused; with so much assurance; of thy adverse Party, that nobody will dare to reply, or speak one word in thy behalf and defence; with so much evidence, of all thy imperfections that not one of them can be hid or disguised: with so great remorse of thy Conscience, that thou wilt acknowledge all: with so much shame, that thou wilt desire the mountains to fall on thee. Is not this dreadful? Think well on it.  
Having thought on it seriously; if thou dost not conceive a great fear, if thou tremblest not with terror, pardon me I beseech thee, if I doubt and mistrust the verity of thy faith, for how can I be assured that thou believest rightly, if thou makes no reckoning and esteem of things so important, and concerns thee so much; what means to be persuaded that thou regards it, if when it is presented unto thee, thy Heart remains colder than marble, and more hard than steel. Wherefore, earnestly endeavour to know thyself, seeing that thou shalt be most rigorously judged.  
O Great affair is it to appear for to answer before so great a Court, it is exceeding misfortune to be accused by every one, to be charged of grievious crimes, but that which surpasseth all imagination; is to be judged at the last appeal by the Sovereign Judge of Judges: this every one ought to apprehend with horror that is not wholly deprived of reason, this will make every one to yield that is not worse than a Turk, this will cause every one to weep, that believes he hath a soul; to fall into the hands of God, for to be feverly judged, to be in the power of no more a benign Father, for to condemn us without favour or mercy; to be chastised no more by the chaste lamb who did so amorously shed even unto the last drop of his blood, for to give us Heaven. But by the roaring Lion of Juda who comes to take revenge of all the faults committed against him. O day most dreadful! O Judge most terrible and without mercy! O judgement full of terror! But what, is there no means to procrastinate, delay or prolong it never so little? No no, to demand any such thing is but time lost. whetefore delay it, seeing the crimes are manifest? the offender hath not any thing to reply; it is a very great folly to only think on it! the knowledge of thy Judge is it not infinite? is not his bounty and goodness unlimited? unto whom canst thou make thy address who is more benign? his justice is it not the rule of all justice? unto what Court wilt thou appealc, that can be more just? his power is it not the omnipotence of a God? who can resist or contradict him? Think well on it.  
Turn thee on all sides, and put thyself all postures, retire thee in what place thou wilt, it is done with thee, thou canst not expect any thing, but this great storm which is ready to fall on thy head, and to make thee know, that thou art most justly condemned.  
ALas! condemned? but to what? to what? to be never more the Child of the eternal Father who had adopted thee by Creation. To what? to lose the inheritance which jesus Christ had purchased for thee in heaven, by his bitter Fashion. To what? to be for ever separated from the delightful and glorious Society of the Sacred Virgin, of the Angels, and Saints, who did expect thee, for to praise God with them. O inestimable! O cruel separation! To what? unto torments a thousand times more intolerable than all the Tyrants could ever invent: unto Fire a thousand times more burning than these of this world; Fire always flaming without light, fire always burning without diminishing: is not this sufficient for thee, who can not endure the roughness of a hair cloth? is not this too much for thce who can not suffer without complaining the prick of a pin? Think well on it.  
For my part I am at a stand, being unable to resolve to hear this sentence against thee, which will make to tremble the Heavens, earth and Hell. Go thou cursed begun far from me for ever, since when there was time thou wouldst not serve me: depart from hence for to weep in the bottomless pit, because thou hast not done it on earth. Get thou away for to burn in the fire, which causing thee a thousand pains never shall consume thee. Go unto the company of the Devils, who will make thee pay most dear for all the follies of thy life. Who can imagine the rage with which the Devils will seize on thee? the promptness with which they will torment thee in Hell. Dear Frlend, is it not true that if this misfortune should happen unto thee, Alas! God of his goodness preserve thee from it, is it not true, that thou wouldst profoundly sigh, and say with a lamentable voice, O if! o if!  
O if I had but one day of those which I have so unfortunatly lost, if I could find an hour of time which I have evelly employed, if at least one quarter of an hour were given me, for to say, A good peccavi.  
O with what a good Heart would I say it! O how I would cast myself on my knees! O how would I knock my breast! how great a grief would I have for my sins. But what henders thee from doing all this now? wherefore dost thou delay it; courage, I do conjure thee by all that is most dear unto thee: Cast thyself on thy knees, say this good peccavi; but say it staiedly, and with feeling sly:  
Mercy, o my God, mercy, I repent with all my Heart for having offended thy divine goodness, because thou art my good God, and my All: I love thee and honour thee above all things: I will never more offend thee thy grace assisting me, and I will always avoyed the occasions of sinning: in satisfaction of my past faults, I offer thee my life and all I have. Receive me I beseech thee, since thou hast moved me to ask it, through the merits of thy son Jesus Christ, and never permit me to offend thee again.   

Hell.  
There are those who deem it unmeet and inconvenient that a generous and brave spirit should make use of the consideration of Hell, for to shun vice, and to addict himself unto the service of God, who having made all for love, will that we serve him for love. Seriously I do not conceive how it shall be unlawful for any one to practice to do well by this means, seeing St. John Baptist made use of it, to lead all the word unto God. Preaching aloud and clearly, that every tree, that is to say, every Man that doth not yield good fruit, shall be cut down and cast into the fire: the Saviour of our Souls in the sermon of his last supper presented unto his Disciples the same remedy, for to oblige them to be always dutiful and obedient, even as, said he unto them, the vine branches being separated from the the stock, withers, and is cast in the fire, even so the sinner shall be cast out of my company, shall lose all the gifts and all the virtue he had to do good, and shall be thrown into the eternal fire. St. Athanasius relates; that St. Anthony assaulted with strong and violent temptations in the beginning of his holy life overcame them victoriously by seriously thinking on the torments of Hell. And Metaphrastes recounts, that St. Martinian being even lost and ready to commit a great sin, he cast himself on the fire and permitting himself to burn a little while discoursed with himself, saying see Martinian if thou canst endure the eternal flames, whether this sin thou art going to commit will infallibly lead thee, if thou resents so much this temporal fire which is extinguished with a little water: if thou find it so unsupportable, what will be the eternal fire, which can never be extinguished? by this means he vanguished the temptation. Well, seeing that this remedy is so profitable, I beseech thee. Think well on it.  
TO the end that thou mayst make it more profitable, inquire of any one that knows it, what Hell is. Job will tell thee that it is a country full of obscure darkness and noisome stinks, where there is no order, but an intolerable horror; and eternal confusion. Solomon will assure thee, that it is a most bottomless pit, from whence none can come, that is fallen there in. Jsayas' will explicate it unto thee, that it is a Prison full of a most vehement fire, which although it be of the same nature with the elementary fire, is incomparably more efficacious to torment, because it doth not act with the sole natural virtue, but as the instrument of the infinite divine power of God, which is elevated to torment the damned, as much as God's justice requires; from whence it is, that it needs not any matter for its maintenance: it can never be extinguished, because it is the breath of God, to wit, his infinite power that kindles it according unto Jsayas. The Divines hold, that it is replenished with all sorts of evils, and void of all good, it is in vain for to dispute of it, sayeth the devout Rusbroquius: for when we have said all that can be said of the pains of Hell, it will be much less in comparison of what it is, than a drop of water compared unto the whole Ocean; S. Augustine in one of his epistles sayeth, that a dead man raised to life by the touching of St. Hierosmes hair shirt testefyed unto St. Cyrille Bishop of Jerusalem that the torments of the other life were so great, that if any one had experimented the least, he would choose rather to be even unto the day of judgement in a furnace where all the fire of the world was enclosed, then to suffer onc day in Hell: are not these things dreadful? Think well on it  
ANd following the counsel of St. Bernard, descend often into Hell whilst thou livest by thy meditations to the end that after thy death thou be'st not shut up there for all eternity.  
Consider advisedly how the Souls of the damned are hideously tortured, because they see themselves deprived for all eternity of the vision of God: a torment far greater than can be imagined in this world.  
All their powers are full of bittternes and anguish inexplicable, the memory with the remembrance of past pleasures and of future evils, the understanding with the perfect knowledge of all it hath done, preferrlng the creatures before the Creator, the transitory goods and pleasures, before those which shall never have an end; the will with an enraged hate which they have against God, which will make them utter a thousand blasphemies: the imagination with the lively apprehension of the present payens and yet more to follow;  
The fire acts with far greater heat against them than doth our inflamed coals against a Bar of Iron which it burns and inflames in the Furnace.  
The remorse of Conscience excessively gnaws and vexes, for the means representing themselves, which it hath had of salvation, although it doth not repent of the sin, as an offence against God, yet it bursts with grief and rage for having committed the evil which hath ruined it. Esau roared like a lion, seeing that for a small dish of porridge he had lost his right of inheritance: the damned soul doth yet worse, knowing that for a short pleasure, for a base revenge, for a little word she hath lost Heaven: in good earnest, is not this an ineffable heart break? Think well on it.  
Mark how the body shall there suffer an insupportable fire; it shall be cast into an extreme cold, it shall be hammered cruelly on most hard Anviles, broken on wheels, grounded in a mill, Cut and shred with rasours, pierced with leances. Infinen, imagine all the punishments that the Tyrants have invented to torment the Martyrs, the brazen Bulls, boiling Cauldrons, Combs of Iron, Crosses, Fires, Rasours, all this was but an eesie and short Prenticeship to that which the Devils make the damned to suffer in all the parts of their Bodies but especially in their five senses.  
The sight shall be cruelly tormented with thick obscure darkness, which depriving them of all comfort of the light, shall afford them I know not what unfortunat clearness, which shall cause them to see hideous and ghastly spectacles of their torments, and so many dreadful shapes of the infernal monsters, the sight of which shall be intolerable, without any relaxation. Alas? if the seeing of one Devil is able to cause the death of the most courageous, what shall do, I beseech thee, the horrible spectacle of all the Devils and the damned?  
The Hearing shall be incessantly frighted with the despairable cries, with dreadful howl, and with most execreable blasphemies which these miserables shall utter against themselves, and against God. Imagine a thousand People in the fire even unto the chin, every one lamentably crying, how insupportable will their clamours be; and what is this in comparaison of a hundred thousand millions of the damned which burn in Hell? The Ambitious, shall say I despair with grief: Cursed vanities which hath brought me hither: the Avaricious, shall complain; I am enraged with the pains, cursed richesses', which are the cause of my evil; the Lascivious shall yell, I burn, cursed pleasures which have kindled me this fire etc.  
The Taste inportuned with an exceeding hunger and extraordinary thirst, shall have for viande loathsomes Toads, and the gall of Dragons for drink, this shall but increase the Hunger and thirst; witnesseth the cursed Richman, who almost two thousand years since demanded a drop of water for to assuage the thirst which did torture him, and as yet hath not obtained it, nor never shall.  
The Feeling shall be tormented through all that is sensible by fire, which shall penetrate even unto the marrow, cold shall succeed, which shall congeal the blood with in the veins with sharp aches: an hundred times in four aid tweety hours the flesh shall be torn and the bones broken, and as often redintegrated and repaired, an hundred times shall be poured on the Body boiling oil, melted lead, and they shall not consume.  
The Smelling shall be infected with stinking and noisome smells, which shall exhale not only from the infulphured fire, and the tainted sinks of Hell, but also from the Bodies of the damned: Odours so insupportable that St. Bonaventure affirms, that one Body of the damned would be able to infect the whole world with the plague.  
In the lives of the Fathers it is written, that a certain religious man damned appeared unto his companion who asked him, if the pains of Hell were so cruel as they preach: know, answered he, that they are such, that the tongues of men are not able to explicate the rigour of them. Couldst thou not give me some proof, said the companion? I will, replied the damned, wouldst thou see, hear, taste or feel them: Alas! said the Religious, I am not able to see or hear them, for I am too timorous, nether to feel them, being too delicate, much less am I able to taste them, having so weak a stomach; but I should be content to smell them, never the less as favourably as may be: this being said, the damned opened his cloak, with which he seemed to be covered, from whence issued so horrible stink, that all the Religious were constrained to leave the Monastery, without ever being able to inhabit there again: if one damn soul caused so great infection, what shall, I pray thee, so many millions of Souls and bodies burning in Hell cause? Think well on it.  
Add unto all these evils the comble and chief of all these miseries, which is, that all these cruel torments shall never have an end; my dear Friend, at this word Never, thy Heart though never so courageous doth it not fail thee? yes, never the miserable damned shall shall have an end of their pain: after an hundred year's torment, a thousand of years begin, and they being ended, an hundred thousand are beginning, and after them succeeds as many millions as there are drops of water in the Sea, and Athomes in the air, and after all this ther will remain an eternity entire, O eternity, thou art exceeding! O eternity, thou art most horrible! O eternity, thou art badly considered! Eternity, Eternity. O the weighty word Eternity. If one were for ten years to lie on a soft bed, and strewed with roses, what a great torment this would be? if one were constrained for twenty years to have his eyes fixed on the most agreeable object of the world, what anguish and wearisomeness would it cause? if thy ears during fifty years were enforced to hear the most ravishing music on earth, would it not be insupportable? Alas! O my God, what will be the eternal pain which with out any mitigation or solace, will continue for ever? to be couched for ever on most ardent coals, to swallow alwaycs most bitter gall. and wormwood mingled with the foam of Serpents, to see for ever the hideous and inexplicable shapes of the devils: to hear always the enraged music of horrid blasphemies which the damned shall utter against God: to smell the stinks and the intolerable infections of Hell for all eternity:  
For ever, Alas my God alas, how long is this for ever! that shall never have an end, nor rest, it is exceeding long; to suffer for ever, it is a misery without a second; if it were for a thousand years, one might hope that it would have an end, but for ever, my soul likes it not. O! For ever, a great for ever, which never can be comprehended; this eternal ever, frights my Soul; considering this ever, what Heart doth not fail and tremble.   

Heaven.  
THe consideration of Heaven must-needes be a very efficacious means for to withdraw us from vice, and to lead us unto virtue: seeing that the Prince of the Apostles made use of it for to excite Prelates to justly perform their duty: firmly believe ye, says he unto them, that in recompense of your fidelity, and labours which ye have taken in the government of souls, ye shall receceave a Crown of Glory, which shall shine on your heads all eternity. St. Paul employed no other reason, for to persuade the Collossians to cast off the old man which carries with him many infirmities, and to revest themselves with the new man, who hath for his portion the greatest virtues, if ye do this, says he, the celestial inheritance shall be the high prize and avantageous reward of your pains. Jesus Christ himself, after having declared unto his Disciples the many ways which leads unto Heaven, found nothing more efficacious for to encourage them, them to say unto them, my Friends, among the difficulties with which ye shall encounter in these separated ways from the common and public way. Confide courageously on the assurances which I give ye, that they will conduct ye unto infinite rewards. The greatest Saints made use of this consideration for to practise the highest virtues. Hear David, who speaks for all. O my Sovereign Lord, I confess that I had an exceedingly proud Heart, and very hard to yield unto thy  inspirations, but by the consideration of thy infinite recompenses, I have humbled it, and made it to perform all thy pleasures and commands. Dear Friend, tell me, art not thou able to do the same? Think well on it.  
BEcause the true recompance which God gives unto his good servants is found in Heaven, it is necessary to know what this Heaven is. St. John Apoc: 21. affirms, that it is a great City, of which the walls are of precious stones raised on a foundation of pure gold, with twelve gates most magnificent, which serves but for show, for they are never shut, for the light which produceth there a continual fair day, banisheth all darkness and night.  
St. Matthew says, it is a great Kingdom. St. Luke adds, that it is eternal. St. Peter calls it divine; divine indeed. since that God is their King, the Virgin Mother is their Queen, the Angels are the Courtiers, and all the Saints are there Inhabitatants. A Kingdom where all the discourse is of joy and contentment. All grief, vexation, anger, and disquiet being banished thence; where is not to be seen any Plebeian or mean Person, all there being most Noble: where all that is good is found in abundance, without any want: the Divines teach, that it is an Estate composed of all the good imaginable, and yet more than can be imagined, and exempt from all evils. Dispute no more of it, says St. Paul, for I who have been there can not declare the things I have seen there, so great and admirable they are. No truly, adds St. Augustine, for though all the tongues of men, yea of all the Angels should be employed in it, they could not declare them. I will not omit notwithstanding to say a word or two, of this place, of the company, and of the glory of this beautiful Heaven: whilst I shall speak, Think thou well on it.  
THe place where Heaven is seated, is very high; infinite in its extension, most pure, and most fertile and full of all goodness: the Philosophers and reason teach us, that the place ought to answer, the quality of him that there is lodged, even so we see the Palaces of Princes do surpass and excel in beauty and richesse, the Cottages of Peasantes and clowns. I will leave thee to think what must be the mansion and habitation of a God and of all his Favourites, compared with all the Houses of this world. One must be ignorant that the Firmament so admirable in beauty, so shining with stars is but the pavement of this divine House, for not to conclude evidently, that with in there are other rarietyes far beyond our imagination. O Lord, God of Power, says David, how charming is the place of thy habitation, my Soul can not think on a more agreeable and delectable thing, because thinking on it, presently it is ravished. Great King, thou hast greater occasion to do this, than the Queen of Saba had, considering the wonders of the Palace of thy son Solomon. It is this that caused St. Ignatius casting amorous looks towards Heaven, and melting into tears to say. O how miserable the earth seems unto me when I behold the Heaven, that is the abode of mortals: this the habitation of the immortals, that the place of banished men, this the natural country of Angels. that the prison of Sinners. this the noble Palace of the just and of the Children of God. Happy, a thoutimes happy those who dwell in this holy Mansion, for in a most accomplished felicity, they shall praise God for ever and ever, desirest not thou to be in this holy house. Think well on it.  
THe noble Company of the Saints will cause an inexplicable ravishment. What happiness, I beseech thee, to discourse familiarly and friendly with so many Patriarches, and Prophites, with so many Apostles and Disciples, with so many Martyrs and Confessors, with so many most pure Virgins whose relics are in this world so much esteemed that often times long pilgrimages are undertaken for only to kiss them. What joy to see continually the Angels? if it be deemed a great favour to see any one of them in a human form, what will it be to see them all in their proper shape: what pleasure to be always with the Mother of God, who is an hundred times more beautiful than the Monn, and more radiant than the sun. O happiness inestimable! O contentment beyond comparison to enjoy the company so noble, so beautiful, so perfect, so complete, so united with a ligature of Love, that every one estremes the good and felicity of all as his own, and all deems the happiness of each one as their proper. Who is able to declare the felicity that he enjoys who is in the company of most amiable Jesus, to be with him in the most pleasanr and delightsome gardens of Paradise, to sit at his Table, always to follow him, to behold his divine Face, which rejoiceth the Angels, and is a part of the felicity of the Saints. It is impossible to imagine the contentment which the soul shall have in seeing its Creator, no more in a mirror or looking glass, but face to face, as he is in the splendour of his Divinity: it is in this sight, that the soul will be inflamed with love: it is in this love that it will be lost in God; it is in this loss that it shall find all honours, wealth and pleasures, is it not true?  
Think well on it.  
THe glory of Heaven more surpasseth all that which hath ever been good beautiful and agreeable in this world, and which shall be, than the ocean exceeds a drop of water. St. Bernard says that this glory is so great, that it can not be measured, so long that it hath no end, so numerous that it can not be reckoned, so precious and excellent that it can not be valued. St. Augustin enhancing the price of it assures: that it goes beyond all Belief, that it surpasseth the limits of Hopes, that it can not be comprised by Charity. I wonder not at it says one; for if we can hardly know the great benefits which God in this life bestows indifferently on his Friends and enemies, what shall be the Blessings which he hath reserved in Heaven for his Favourites? If entering into a Palace thou seest the stables gilded and azured, if thou perceivest the chambres of scullion's shining with precious stones, wilt thou not conceive some thing more magnificent, for the lodgings of the gentry and nobility and for the Cabinet of the King? The Saints with these considerations became transported and ravished, St. Ignatius at the sight of Heaven melted into tears. St. Francis at the pronouncing of the celestial Glory licked his lips as a lickorous Person doth at the savour of some delicate and sweet meat. St. Bernard at the sole name of Heaven rehearsed by Children, as he walked in the streets, entered in to a profound ecstasy. The Saints seriously thinking on this Beatitud, have with a common voice said, that all the afflictions of this life have not any proportion with the consolations, which those shall receive who have suffered them with patience for the love of their God. All Createurs even the Devils themselves acknowledgeth this truth, for we read in the spiritual Meadow, that a Devil being demanded, what he would do for to enjoy the glory and felicity in Heaven, was constrained to answer, that if it were in his power, and had a Body, he would willingly be pounded and brayed in a Mortar, or burned in a Furnace until the end of the world, for to enjoy only one quarter of an Hour the Glory of Heaven. Alas! It will not cost us so much, if we be but willing and diligent, to be there for ever.  
My dear Friend, if thou believest all that I have said, and what is that, which I have said in comparaison of that is there? wherefore art thou so glued unto the earth, that thou dost not raise thy thoughts towards this ravishing Heaven? wherefore dost thou then below search and hunt after any consolation seeing that thou mayest find all pleasures and felicities in Heaven? Why art thou so diligent and solicitous to heap up riches, which thou must leave sonn or late, and takest no care to gather those treasures which will remain with thee for all eternity? Wherefore sayest thou not from the bottom of thy Heart with St Augustine?  
O beautiful and glorious Mansion of God. I love thy ornaments and the pleasures with which thou art replenished: my Heart doth day and night sigh after thee: my Soul is in a trance with the sole remembrance of thy felicity. O habitation most happy! O Kingdom truly fortunate, exempted from hunger, eloigned from all evils, where the day is never followed with night, where the seasons are never subject unto any alteration, where reigneth unvariable eternity in its infinite happiness. O admirable Paradise, and never sufficiently desired being, where the faithful Soul crowned with glory, environed with all sorts of contentment, sasiated with blessings, singes among the Angels the canticles of joy: God grant that purified of all my crimes which do contaminate my Soul, I may be lodged in the meanest of thy appartements, for there to enjoy a  peace, and a perfect felicity? for to converse with the Saints, and to contemplate the divine Face of my most dear and amiable Jesus, for to sing there with the celestial Courtiers the sweet consorts of the praises of my good God, and to see for ever the sovereign and infinite light. O Heaven! O Heaven that I might have thee always present before my eyes, and engraved in my Heart: that I might have the honour to be eternally one of thy inhabitants, O Heaven!  
Dear Friend since I must make an end, and take my leave of thee: I do rejoice exceedingly, that I leave thee in so good a residence: God of his infinite mercy grant, that thou and I may live so well, that after this life we may meet there, for to be never separed: let us often pray thou for me, and I for thee, that this may be; and it will be without doubt, if we duly practise these four words. Think well on it.    
JESUS, MARIE, JOSEPH.   

Poterit imprimi  
J. Gillemans' L.C.G.