 introduction and days one and two of think well on it or reflections on the great truths of the Christian religion for every day of the month by Bishop Richard Schallender. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer please visit LibriVox.org. Introduction. Make choice of a proper time and place for recollection and shut the door of thine heart as much as possible against the world with all its distracting cares and affections. Place thyself in the presence of God representing his incomprehensible majesty to thyself by a lively faith. As filling heaven and earth or as residing with all his attributes in the very center of thysoul, prostrate thyself in spirit before him to adore the sovereign Lord. Make an entire offering to of thyself to him, humbly begging his pardon for all thy past treasons against him. Implore his light in grace with fervor and humility that the great truths of the Gospel may make so deep an impression on thysoul that thou mayest affectionately learn to love and fear him. Read the chapter for the day leisurely and with serious attention in allowing thysoul time to digest what thou art reading. Pause more particularly on those points which affect thee most. That thy reading may partake the more of the nature of mental prayer, endeavor to draw from thy considerations such affections as are suitable to the subject by exciting for example in thysoul the fear and love of God. Confidence in his goodness, gratitude for his benefits, a horror of sin and sincere repentance for thy past sins etc. Then open thy heart as much as possible to these affections that so these great and necessary virtues may take the deeper root in thysoul. Conclude with resolving on amendment of life, insisting in particular on those failings to which thou art most subject and firmly determining within thyself to put the resolutions thou hast made in execution upon such occasions as may occur that very day. Reflect frequently on the course of the day on the chief points of the subject of thy consideration lest the enemy rob thysoul of this divine seed by making thee quickly forget what thou has been reading and considering. First day on the necessity of consideration consider first those words of the prophet Jeremiah's with desolation is the whole earth laid waste because there is no one who thinks in his heart. Jeremiah 1211 and reflect how true it is that the want of consideration on the great truce of Christianity is the chief source of all our evils. Alas the greatest part of mankind seldom or never think either of their first beginning or last end. They neither consider who brought them into this world nor for what end nor reflect on that eternity into which they are just about to step. Hence all their pursuits are earthly and temporal as if they were only made for this life or were always to dwell here. The thoughts of death judgment heaven and hell make but little or no impression upon them because they do not allow them to sink deep into their souls by the means of serious consideration. They run on with their eyes shut to the precipice of a miserable eternity and then only begin to think when they find themselves lodged in that place of woe where the worm shall never die and their fire shall never be quenched. On my poor soul be thou careful that does not be thy case. Consider secondly that we cannot be saved without knowing God and loving him above all things. Now we can neither know nor love him as we ought without the help of consideration. It is this which discovers to us the infinite perfections of this sovereign being, this charming beauty, his eternal love, and all the benefits which he has bestowed upon us, his most undeserving and ungrateful creatures, all which alas make no impression on us without serious consideration. Everything about us, the heavens, the earth, and all creatures therein cease not to preach God unto us and invite us to love him. But without consideration we remain deaf to the voice of the whole creation. We are like those that have eyes and see not, years and hear not, are the great and dreadful mischiefs that flow from the wants of the true knowledge of God, which is the fruit of daily consideration. It is not upon this account that the whole world is overrun with wickedness and that hell opens wide its tremendous jaws, devouring without end or number the unhappy children of Adam, because God is forgotten, because there is no knowledge of God upon the earth. Consider, thirdly, that in order to save our souls we must be sensible of our own misery and corruption, that we may become humble and diffident in ourselves. We must know our irregular inclinations and passions, that we may fight against them and overcome them. We must study and watch over the motions of our own hearts, that we may not be surprised by sin and sleep and death. And how can this all necessary knowledge of ourselves, the science of the saints, be acquired without the help of daily consideration? Ah, how unhappy are they who know all things and yet are strangers to themselves? Let us then daily pray with St. Augustine. Novirum te novirum me. Lord, grant me the grace to know thee. Lord, grant me the grace to know myself. And let us labor to acquire these two most necessary sciences by frequent consideration. Consider, fourthly, that in order to nourish in our souls the wholesome fear of God, which is the beginning of true wisdom and spur ourselves on in the way of virtue, we must also seriously reflect on the enormity of sin and the hatred God bears unto it. On the dreadful effect of sin in the soul, and on the multitude of our own sins in particular, on the vanity, misery, and deceitfulness of the world, on the comfort and happiness that attend a virtuous life, on the shortness of time, and the awful length of a miserable eternity, on the certainty and the uncertainty of death, on the sediments we should have when we come to die, and on the small number of the elect, etc. Ah, Christians, let us not neglect this great means of salvation. It was the consideration of these truths that made so many saints, that has so often reclaimed even the most abandoned sinners. Oh, what a profound lethargy must not that soul be immersed in, which is not roused by the thunder of those dreadful truths. Death, judgment, hell, eternity. Consider, fifthly, the bitter but fruitless repentance of the damned concerning their past folly for having thought so little on those things on which they shall now think for an endless eternity. Senseless wretches as we were, we once had time when by thinking upon this miserable eternity we might have escaped it. Those endless joys of heaven were offered to us at a cheap rate when a little reflection might have put us in the way of securing to ourselves the everlasting possession of them. But we would not think then, and now, alas, it is too late. Oh, my soul, learn to be wise by their misfortune. Reflect in this thy day on the things that appertain to thy eternal peace. Think well on thy last end. Meditate on the great truths of the gospel. For thou must either think of them now or hereafter, when the thought of them will only serve to aggravate thy misery for all eternity. Second day, on the end of our creation. Consider first, O Christian soul, that so many years ago thou was not yet come into the world, and that thy being was a mere nothing. The world has lasted nearly six thousand years with innumerable transactions and revolutions in every nation. And where was thou all the while? Alas, thou was engulfed in the deep abyss of nothing, infinitely beneath the condition of the meanest creature. And what couldest thou do in such a state? Learn then to humble thyself, whatever advantages thou mayest enjoy of nature or grace. Since of thyself thou art nothing, and all that thou hast above nothing has been given or lent thee by thy maker. Ah, poor wretch, what has thou then to be proud of, or what canst thou call thy own but nothing in sin, which is worse than nothing? Consider secondly, that the almighty hand of God descending into the deep abyss of nothing has drawn thee forth from hence, and given thee the being thou now enjoyest, the most accomplished and perfect of any in this visible world, capable of knowing and loving God in this life, and designed for the enjoyment of everlasting happiness with him in the next. Admire and adore the bounty of thy God, who from all eternity has designed this being for thee, preferable to so many millions of others, which he has left behind, that had as fair a title to a being as thou hadst. Look forward into that immense eternity for which thou hast been created, and thankfully acknowledge that the love thy God bears thee as neither beginning nor end, but reaches from eternity to eternity. Consider thirdly, that being created by almighty God, and having received thy whole being from him, thou by the justice of all titles, belongs to him, and art obligated to consecrate to his service all thy prayers, faculties, and senses, and art guilty of a most crying injustice, as often as thou abusest any part of thy being, buying playing it in the pursuit of vanity and sin. On my poor soul, how little have we here to thought of this, how small a part of our thoughts, words, and deeds has been referred to him, who is our first beginning, and therefore ought to be the last end of all our actions. Be confounded at so great an abuse, repent and amend. Consider fourthly, that God who gave thee thy being, and who created all things else in this visible world for thy service, has created thee for himself alone. Not that he stood in need of thee, or can receive from thee any increase or addition to his happiness, but that he might give thee his grace in this life and the endless joys of his kingdom in the next. Stand astonished, O Christian soul, at the bounty of thy creator, in making thee for so noble an end, and since thou were made for God, be ashamed to content thyself with anything less than God. Learn then to condemn all that is earthly and temporal, as things beneath thee and unworthy of thy affection. Lament thy past folly, and that of the greatest part of mankind, who spend their days in vain amusements and restless cares, about painted toys and mere trifles, seldom or never thinking of that great end, for which alone they came into this world. Consider fifthly, that all the powers and faculties of thy soul, viz, thy will, thy memory, thy understanding, and all the senses and parts of thy body were given thee by thy Creator, as so many means to attain this end of thy creation, to be employed during thy short abode in this transitory life, in the service of thy God, and to conduct thee to the eternal enjoyment of him in the sweet repose of his blessed kingdom. Alas, my soul, have we not perverted all these gifts of our Maker, by turning them all against the giver? Have mercy upon us, O Lord, have mercy upon us, pardon our past treasons, and give us grace to begin now to be wise for eternity. End of introduction in day one and two, days three, four, and five, of Think Well On It, by Bishop Richard Schaliner. Third day, on the benefits of God. Consider first, my soul, how many greats and are thy obligations to the bounty of thy God. He has thought of thee from all eternity, he has loved thee from all eternity, all the blessings and favors which he has bestowed upon thee in time, he designated for thee from all eternity. They are all the consequences of his eternal love for thee. It is possible that so great a God, the Most High and Most Holy, who dwells in eternity, should set his affections upon a poor sinful worm of the earth. Is it possible, my soul, that thou shouldest have had a place from all eternity in the heart of thy God, and that this eternal mind should never have been one moment without thinking on thee? Ah, poor Rich, what return hast thou made for this ancient love? How late hast thou loved him, who has loved thee from all eternity? How little hast thou thought of him, who always thinks on thee? Consider secondly, that thy God has not only given thee by creation thy soul and body, with all their powers and faculties, and in a word, whatever thou art, but also preserves them each moment by the benefits of conservation, which may be called a continual creation, whereas nothing but his almighty hands could give thee this being, so none but he could preserve thee from falling back into thy original nothing, which must infallibly have been thy case, if thy God had but for one moment withdrawn his supporting hands. Poor sinner, why didest thou not think of this? When by thy repeated crimes thou was waging war against thy God, and he, with incomparable love, was night and day watching over thee. How didest thou dare presume so often, and for so long a time to provoke him, who held the thread of thy life in his hand, and who every moment could have crushed thee into nothing, or cast thee headlong into hell? O blessed forever by all creatures, be his mercy, for having borne with thee so long. Consider thirdly, the inmestible benefit of our redemption, by which our loving God has rescued us from sin, and from hell, the just reward of sin. Alas, my poor soul, we must have been lost forever, had not the sovereign Lord and maker of heaven and earth loved us to that degree, as to deliver himself up to the most cruel and ignomious death of the cross for our redemption. Greater love than this no man hath, that one lay down his life for his friend. But, O dear Lord, thou hast carried thy love much farther, and dying for those who by sin were thy declared enemies, and dying for such ungrateful wretches, as would scarce ever thank thee for thy love, and seldom or never so much as pity, or take any notice of thy sufferings. Ah, Christian, which shall we most admire, this great monarch of heaven and earth, in comparison with whom the whole creation is nothing, or rather less than nothing, expiring on a cross for such despicable worms as we are, or those who believe this amazing truth yet take so little notice of such immense love, which must be a just subject of astonishment to men and angels for all eternity. Consider, forcefully, how much we are indebted to God for having called us to the true faith, preferable to so many millions whom he has left behind in darkness and the shades of death. Alas, poor souls, how deplorable is their condition, void as they are of the knowledge of Jesus Christ, or have his only spouse, the true Catholic Church. How little do they think of God, more of the life to come, with how little apprehension or remorse do they run on from sin to sin, and die impenitent. Ah, the goodness of God, that has not suffered us to fall into such misery, though born and bred up amidst the people seduced by error, for if we have also had the misfortune, like our neighbors, to have gone astray from the womb, has by a more distinguishing mercy drawn us out of the dragon's jaws, and brought us to his fold, the Catholic Church. Blessed be our God forever for all his mercies. Oh, what an inestible happiness it is to have by means of this grace of vocation, God himself for our father, and his holy church for our mother, to pass this transitory life in the happy society of the only spouse of God's only son, to be daily partakers of the sacraments, those heavenly conduits of divine grace, to live and die in the communion of the saints, etc. Ah, blessed are the people who have the Lord for their God, Psalm 43. Consider fifthly, Christian soul, whoever thou art, the particular providence of God towards thee, with how many graces he hath prevented thee from nightender years, from how many misfortunes he has preserved thee, as he not born with thee for a long time, whilst others have been cut off in their sins. Are there not millions now actually burning in hell for lesser sins than thou hast committed? Reflect on the advantages thou hast received above thousands. What conveniences of life, what friends, what health, etc., while so many more worthy than thyself have been abandoned to want and misery? Admire the unspeakable goodness of thy God to thee. Be astonished and confounded at thy past in gratitude. Resolve from henceforth never to cease giving him thanks and blessing his holy name. Fourth day, on the dignity and obligation of a Christian. Consider first that every Christian by nature, and inasmuch as he is a man, is the most perfect of all visible creatures, endowed with understanding and reason, composed of a body whose structure is admirable and of a spiritual and immortal soul, created to the image and likeness of God, incapable of eternal enjoyment of him, enriched with a free will, and advanced by his creator to the dignity of Lord and Master of all other creatures, though not designed to meet with his happiness in any of them, but in the Creator alone. Ah, my soul, as thou heareth to being sensible of the dignity of thy nature. Hast thou not too often, like brute beasts, look no further than this earth, vis present material and sensible things? Hast thou not too often made thyself a slave to creatures, which were only made to serve thee? Consider secondly that every Christian by grace, and inasmuch as he is a Christian, has been by the sacrament of baptism advanced to the participation of the divine nature, made the adopted child of God, heir of God, and co-heir with Christ? He has been made the temple of the Most High, consecrated by the sprinkling of the blood of Christ, and the unction of his grace, and received at the same time an unquestionable right entitled to an everlasting kingdom. A Christian soul, hast thou ever yet entertained a serious thought of the greatness of the dignity to which thou hast been raised at baptism? How has thy life corresponded with this dignity? O child of heaven, how long wilt thou be a slave to the earth? Consider thirdly, that as the dignity of a Christian is very great, so also are the obligations that attend this dignity greater than the generality of Christians imagine. These obligations are briefly comprised in our baptismal engagements. The first condition upon which we were adopted into God's family by baptism was that of faith. The minister of Christ examined us at the fonts upon every article of our belief, and to each interrogation we answered by the mouths of our godfathers and godmothers. Credo, I do believe. What has thy faith been, O my soul? Has it been conformable to this thy profession? Has it been firm without wavering? Has it been generous, so as not to be ashamed of the doctrine of thy heavenly master, or the maxims of his gospel? Has it shown itself in thy actions, or hast thou not been of the number of those whose life gives the lie to their faith, of whom the apostle complains, Titus 116, who make profession of knowing God but deny him by their works? Consider fourthly, that at our baptism we made a solemn renunciation of the devil, and all his works, and all his pops. Have we ever seriously reflected upon this renunciation, or do we readily understand the obligations of it? And yet our title, to the inheritance of our Heavenly Father, is forfeited the moment we are false to this sacred engagement. O my soul, if thou hast renounced Satan, take care that in the practice of thy life thou keep far from him. Take care thou be no longer his slave by sin. Fly from all his works, the works of darkness. Let him henceforth find nothing in thee that he may claim for his own, and by means of which he may also lay claim to thee. Despise his vain pumps, the false appearance of worldly grandeur, the prodigality, the vanity, and sinful amusements, by which he allures poor worldlings into his net. And if at any time thou art invited to take part in these fooleries, repeat to thyself those words of St. Augustine, what hast thou to do with the pumps of the devil, which thou hast renounced? Consider fifthly, that at baptism each of us, according to the ancient ceremony of the Catholic Church, was closed with the white garment, which the minister of Christ gave us with these words. Receive this white garment, which thou shalt carry without spot or stain, before the judgment seat of Christ. Happy those souls that comply with this obligation, what a comfort will it be to them in life, what a joy and satisfaction in death. To have kept this robe of innocence undefiled, but, O baptismal innocence, where shall we find thee in this unhappy age? O blindness and stupidity of the children of Adam, that part so easily was so immeasurable a treasure. Alas, my poor soul, has it not been thy misfortune, O make hasten to wash away with penitential tears those dreadful stains of sin, which must otherwise become the eternal fuel of hell's merciless flames. Fifth day, on the vanity of the world, consider first those words of the wisest of men, Lysiastes 1, vanities of vanities, all is vanity, and reflect how truly vain are all those things which diluted worldlings pursue with so much eagerness, honors, riches, and worldly pleasures, are all but painted bubbles, which look at a distance as if they were something, but have nothing of real substance in them. And instead of solid content and joy, bring nothing with them but a trifling momentary satisfaction, followed by cares, uneasiness, apprehensions, and remorse. Ah, bubbles indeed, at which their admirers no sooner offer to grasp, but they dissolve into air and leave their hands empty. Oh, how justly were all worldly enjoyments compared by the royal prophet to a dream. Psalm 75, they have slept out their short sleep, and when they awoke they found nothing in their hands of all those things, which in their dream they seem to possess. O ye sons of men, how long will you be in love with vanity and run after lies? Psalm 4, consider secondly that saying of St. Augustine, Thou hast made us, O Lord, for thyself, and our hearts cannot rest till they find rest in me. And reflect that our great Creator has given us a noble soul, made to his own image, and like him spiritual and immortal, which therefore can never find its happiness in earthly and fading things. Know my soul, Thou hast an understanding and a will capable of contemplating the sovereign beauty and sovereign truth, and of enjoying the one supreme, infinite good, and whatever is less than he is not worthy of thee. Ah, resolve then no longer to fatigue thyself, and waste away thy spirits in running like a child after butterflies. But since Thou canst not be without seeking for happiness, seek it in the name of God, where it is to be found, viz, in the way of virtue and devotion, and not in the bypass which lead to endless misery. Consider thirdly the shortness of all worldly enjoyments. The days of man are very short, the longest life is less than a moment when compared with eternity. A thousand years in the sight of God, the very truth, are but as yesterday that has passed and gone. Psalm 89. Alas, does not daily experience convince us that we are here today and gone tomorrow, and no sooner out of sight, but also of mind. For as soon as we are in the grave, those that we leave behind, think no more of us, all flesh is grass as the prophets. Isaiah 10. And all the glory of it, like that of the flower of the field, which flourishes in the morning and fades in the evening. Oh, how truly is frivolous life compared by St. James 4. To a vapor or a thin smoke, which is dispersed by the first puff of wind, and no more seen. How justly is it compared by Solomon? Wisdom 5. To a shadow or to the flight of a bird upon a wing, or an arrow shot from a bow, which leaves no mark of its passage behind. Ah, how vain, then it is to fix our hearts upon what we must so shortly leave behind us. Consider fourthly, what has now become of all the great ones of this world, those mighty monarchs, gallant generals, wise statesmen, celebrated beauties, etc., which made so conspicuous a figure in hundred years ago. Alas, they are all long since gone, that now few or none ever think of them, or scarce know whether any such persons ever existed, just so it will be with us a few years hence. Ah, worldlings, give ear for one moment to those who are gone before you, and who from their silent monuments, where the remainder of their dust lies mingled with the common earth. Call upon you in the words of the wise men. Ecclesiastes 38. Remember what we are come to. It will soon be the same with you. It was our turn yesterday. It will be yours today. We once had our parts to act upon the stage of the world. We once were young, strong, and healthy, as you now are, and thought as little as you of what we are now come to. Like you, we set our hearts upon trifles and toys, which we could but enjoy for a moment, and for these we neglected eternity. Senseless wretches, as we were, we chose to be slaves to a cheating world, to inconstant perishable creatures, which abandon us so soon rather than serve that Lord and Master, to whom nothing dies, and who neither in life nor death ever forsakes those who forsake not him. O Christian, let us take this warning, let miscarriages of so many others teach us wisdom. Let us not set our hearts on this miserable world, nor look upon anything as truly great, but what is eternal? End of Days 3, 4, and 5. Days 6, 7, and 8 of Think Well on It by Bishop Richard Schellner. Consider first these words of the prophet Isaiah. Say to the just man, it is well, Isaiah 3, and reflect on the manifold advantages which this sort of word well comprises, and ensures to be the just, both for time and eternity. Honor, riches, and pleasure are the things on which the world sets the greatest value, but they are not to be found where the world seeks them, but only in the service of God. Can any honor upon earth be compared to that of being a servant, a friend, an adopted son of the great king of heaven? Such a soul is far more dignified in the eyes of God and his angels than the greatest emperor in the universe. She is a child of the eternal Father, a spouse of the eternal Son, a temple of the eternal Spirit, heiress of the kingdom of heaven, and sister and companion to the angels. O my soul, let such honors as these be the only objects of thy ambition. Consider secondly that the truest riches are to be found in the service of God, not indeed always those worldly possessions which are attended with so many cares and fears, and daily exposed to so many accidents, and which are not capable of satisfying the heart, but the inestimable treasure of the grace of God, which is the seed of everlasting glory, the gifts of the Holy Ghost, the love of God, and a word God himself, whom the world cannot take from the soul unless she be so miserably blind as to force him away by mortal sin. Add to this the fatherly providence of God, whose eyes are continually fixed upon the just, to watch over their welfare, that his angels always encamp about them, to guard them by night and by day, Psalm 33.8, that as he formerly said to Abraham, Genesis 15, he himself is their protector, and their reward exceeding great. He is their friend, the best of friends, the shepherd of their souls, who leads them out to his admirable pastors, to the fountain of living waters. His tenderness towards them is beyond that of a father, nay beyond that of the tenderest mother. Isaiah 49, 15, 16, in a word God is all things to those that fear him. O my soul, seek no other treasure than him, fear nothing but the losing him. If thou hast him, nothing can make thee miserable, but without him, nothing can make thee happy. Consider thirdly, the pleasure that attends a virtuous life, the satisfaction, peace, and joy of a good conscience, which by the wise man is compared to a continual banquet, the consolations of the Holy Spirit, the comfortable expectation of a happy eternity after our exits out of this veil of tears, a holy confidence in the protection and providence of God, an imperfect conformity in all things to his blessed will. From these fountains flow such delights as cannot be conceived by worldlings who have no experience of them, pleasures pure and spiritual, which sweeten all the crosses of life, are an unspeakable comfort in death, and carry with them a certain foretaste of the immortal joys of heaven, whereas all worldly pleasures, like the world itself, are false and delusive, always bespinkled with bitterness, attended by uneasiness, followed with remorse, and at last terminates in eternal sorrow. Consider fourthly, the saying of our Savior, one thing is necessary, Luke 10.42, and what is that one thing, O my soul, which alone can make thee happy, both here and hereafter. It is to serve thy God and to provide an earnest for eternity. As time compared to eternity, less than nothing, so are all temporal concerns, if compared with the concerns of eternity. This in reality is the only business. If thou art careful of this, all is well, but if thou neglect it, all is lost and lost forever. As for all other things of which thou mayest stand in need of in this life, give ear again to the same Savior, Matthew 6.33, seek first the kingdom of God and his justice, and all these things shall be given to you over and above. Conclude then my soul, since both thy temporal and eternal welfare depend on serving God. To make this for the future thy only care, thus only shalt thou meet true comfort here, thus only shalt thou come to never-ending happiness. Seventh day, on death. Consider first, that there is nothing more certain than death. It is appointed for all men once to die, and after that judgment. This sentence is general. It is pronounced on all the children of Adam. Neither wealth nor strength nor wisdom nor all the power of this world can exempt anyone from this common doom. From the first moment of our birth we hasten to death. Every moment brings it nigh or to us. The day will come, it will certainly come, and God only knows how soon, when we shall never see the night. Or the night will come, when we shall never see the ensuing morning. The day will most certainly come, when thou, my soul, must bid along farewell to this cheating world, and all thou hast admired herein, and even to thy own body, the individual companion of thy life, and take thy flight to another country, where all that thou settest of value upon here will vanish like smoke. Learn then to despise this miserable world, with all its enjoyments, with which thou must part so soon, whether thou wilt or not. Consider secondly, that as nothing is more certain and inevitable than death, so nothing is more uncertain than the time, the place, the manner, and all other circumstances of our death. O my soul, says St. Francis of sales, thou must one day depart with this body. But when shall that day be? Shall it be in winter or in summer, in the city or in the country, by day or by night? Shall it be suddenly or on notice given thee? Shall thou have leisure to make thy confession? Shall thou have the assistance of thy ghostly father? Alas, for all this thou knowest nothing at all, only that it is certain that thou must die, and that, as it almost always happens, thou must die much sooner than thou dost imagine. Consider thirdly, that death being so certain and the time and manner of it so uncertain, it would be no small comfort if a man could die more than once, that so, if he had the misfortune once to die ill, he might repair the fault by being more careful a second time. But alas, we can die but once, for when once we have set our foot within the gates of eternity, there is no returning back. If we die once well, it will be always well, but if once ill, it will be ill with us for all eternity. O dreadful moments, on which depends an endless eternity, O blessed Lord, prepare us for that fatal hour. Consider fourthly, the folly and stupidity of the greatest part of mankind, who, though they daily see some or other of their friends, acquaintance or neighbors carried off by death, and that very often, suddenly, in the vigor of youth, yet always imagine death to be at a distance from them, as if those arrows of death which are falling on all sides of them would not reach them too in their turn, or as if they had a greater security than so many others who are daily swept away. Senseless worldlings, why will you not open your eyes? Why will you fondly imagine yourself secure from the stroke of death when you cannot so much as promise yourselves one single day of life? How many will die before the end of this month? That are as young, as vigorous, and as healthy as you are. And who knows but you may be of that number. Ah, Christians, take care lest you be surprised, set your house in order, and for the future avoid sin, the only evil which makes death terrible. Live always in those dispositions in which you would gladly be found at the hour of death. To act otherwise is to renounce both religion and reason. Consider fifthly the state and condition of this corruptible body of ours. As soon as we are dead, alas, it immediately becomes pale, stiff, lonesome, and hideous, in so much that our dearest friends can scarce endure to watch one night in the same room with it, much less bear to lie with it in the same bed, for so fast does it tend to stench and corruption, that its nearest relations are the first to wish it out of the house, and to lay it deep underground, that it may not infect the air. But what companions, what attendance must it there meet with? Worms and maggots, for these, O man, thou art pampering thy body. These are to be thy inheritance, O man, or rather, they are to inherit thee. Whatever thou art today, tomorrow, thou will be the food of worms. Ah, worldlings, that are enamored with your own, or the beauty of others, and thereby too often draw from your allegiance to God, vouchsafe for once to reflect upon the condition to which both you and they must soon be reduced. And you will see what little reason you have to fix your affections upon such painted dung-hills, which quickly betray what they are, and end in noisomeness and corruption. You read that St. Francis Borgia was so affected with the bare sight of the ghastly countenance of the emperous Isabel after her death, whom he had seen a little before in all her majesty and charms, as to conceive an eternal disgust of this world, and a happy resolution of consecrating himself wholly to the service of that king who never dies. Let the like consideration move us to the like resolution. Eighth day, on the sentiments we shall have at the hour of death. Consider first, Christian soul, what thy sediments will be at the hour of death with regard to this world, and all its perishable goods, vain honors, false riches, and cheating pleasures. Alas, the world must then end in thy regard. It will turn upside down before thy eyes, and now will begin to see clearly the nothingness of all those things on which thou hast here set thy heart. How wilt thou then despise all worldly honors and performance? When thou seeest thyself at the brink of the grave, where the worms will make no distinction between the king and the beggar? How little account wilt thou then make of the esteem of men? Who then will think no more of thee? How wilt thou undervalue thy riches, which must now be left behind thee, when six foot of land, a coffin, and a shroud will be all thy possessions? How despicable will all worldly pleasures then seem to thee, which at the best could never give thee any true satisfaction, in which thou now beholdest to fly from thee, and to dissolve into smoke? Thou, my poor soul, enter now into the same sediments, which thou shalt certainly have at the hour of thy death, as thus and thus only shalt thou be out of danger of being deceived by this deceitful world. Consider, secondly, what will then be thy thoughts with regard to thy sins? When in the curtain with which thy busy self-love has industriously hidden or disguised the deformity and malice of thy crimes shall be withdrawn, and all thy sins shall be set before thy eyes in their true light? When so many things, which thou was willing to persuade thyself, were but small faults, or none at all, will present themselves before thee in other colors, as great and hideous offenses? When that false conscience, which thou hast framed to thyself, and under the cover of which thou hast passed over many things in thy confessions, as slights and inconsiderable, which thou wasst ashamed to declare or unwilling to forsake, shall no longer be able to maintain itself at the approach of death? Ah, what anguish, what confusion, what dreadful temptations of despair must such a sight as this give to the dying sinner? Learn, then, my soul, to take better measures now in time, and thus to prevent so great a misery. Consider, thirdly, and take the anire view of the lamentable state of a sinner at the hour of his death, when all things seem to conspire against him, in which soever way he looks for any ease or comfort he can find none. Before his eyes he sees a whole army of sins mustered up, a viper's brood of his own offspring, which stick close to him and assailing him with their united force, make him already begin to feel the gripes of that never-dying worm of conscience, which shall be the eternal torment of the damned. Oh, how gladly would he shake off this troublesome company, but all in vain. They are resolved not to leave him. If he look back into his past life to seek for some good works to oppose this army of sins, alas, he finds the good that he has done has been so inconsiderable, so insignificant, as to give him no hopes of its weighing down the scales when balanced with his multiplied crimes. His very prayers and the confessions and communions he has made fly now in his face and abrade him with his wretched negligence, and sacrilegious abuse of these great means of salvation. The sight of all things about him, his wife, his children, his friends, his worldly gods, which he has loved more than God, serve for nothing now, but to increase his anguish. And what is his greatest misery is that the agonies of his sickness give him little or no leisure or ability to apply himself seriously to the greatest and most difficult of all concerns, which is a perfect conversation to God after a long habit of sin. Oh, how truly may the sinner now repeat these words of the psalmist. The sorrows of death have encompassed me, and the perils of hell have found me. Psalm 114. Oh, what unspeakable anguish must it be to see himself just embarking upon eternity, an infinite and endless duration, an immense ocean to whose further shore the poor sailor can never reach, and to have so much reason to fear, it will be to him an eternity of woe. Consider forthly, my soul, what thy sediments will be at the hour of thy death, with relation to the service of God and to virtue and devotion. How lovely will the way of virtue then appear to thee. How will thou then wish to have followed that charming path? Oh, what satisfaction is it to a dying man to have lived well? What a comfort to see himself now at the end of all his labors and dangers, to find himself at the gates of eternal rest, of everlasting peace, after a long and doubtful war. He may now securely come down from his watchtower and repose himself forever in the kingdom of his father. Oh, what a pleasure, what a joy to look forward into that blessed eternity. Oh, how precious in the sight of God is the death of his saints. Psalm 115. I'll let my soul die the death of the just, and let my last end be like to theirs. Numbers 23. Christians, if we would die the death of the just, we must live the life of the just. The only security for a good death is a good life. Consider fifthly, or rather conclude from the foregoing considerations on death, to make it the whole business of your life to prepare for death. Upon dying well depends nothing less than a happy eternity. If we die ill, we are lost and lost forever. As then we came into the world for nothing else, but to provide for eternity, so we may truly say we came into the world for nothing else but to learn to die well. This is the great lesson which we must all study. Alas, if we miss it, when we are called to a trial, an endless duration of woe must be the necessary consequence. Ah, how hard it is to learn to perform that well, which can be done but once. End of days 6, 7, and 8. Days 9 through 11 of Think Well on It, by Bishop Richard Chaloner. This LibriVox recording is in the public domain. Ninth day. On the particular judgment after death. Consider first that the soul is no sooner parted from the body, but she is immediately presented before the judge, in order to give an account of her whole life, of all that she has thought, said, or done during her abode in the body, and to receive sentence accordingly. For that the eternal doom of every soul is decided by a particular judgment. Immediately after death we learn from the Gospel in the example of Dives and Lazarus. And the sentence that is passed here will be ratified in the general judgment at the last day. Christians, how stand your accounts with God? What could you be able to say for yourselves if this night you should be cited to the bar? It may be perhaps your case. Remember that your Lord will come when you least expect him. Take care then to be always ready. Consider secondly how exact, how rigorous this judgment will be, when even the least idle word cannot escape the scrutiny of the judge. Oh what treasures of iniquity will here come to light, when the veil shall be removed, which hides at present the greatest part of our sins from the eyes of the world, and even from our own. When the whole history of our lives shall at once be exposed to our view. Good God, who can be able to bear this dreadful sight? Here shall the poor soul be brought to a most exact account of all that she has done, or left undone, during the whole time of her pilgrimage in this mortal body. How she has corresponded with the divine inspirations? What use she has made of God's graces? What profit she has reaped from the sacraments she has received? From the word of God, which she has heard or read? What advantage she has made of those favorable circumstances, in which God Almighty has placed her? How she has employed the talents with which he has entrusted her? Even her best works shall be nicely sifted, her prayers, her fasts, her alms-deeds. The intention with which she has undertaken them? The manner in which she has performed them? Not in the deceitful balance of the judgment of men, but in the scales of the sanctuary. How many of our actions, then, will be found to want weight, according to that of Daniel 5? Thou hast been weighed in the balance, and are found to be of too little weight. Enter not into judgment with thy servant, O Lord, for no man living shall be justified in thy sight. Psalm 142. Consider, thirdly, the qualities of the judge before whom he must appear. He is infinitely wise, and therefore cannot be deceived. He is infinitely powerful, and therefore cannot be resisted. He is infinitely just, and therefore will render to everyone according to his works. No favor is to be expected at this day. The time of merits, and of acceptable repentance, is now at an end. Ah, Christians, think well on it. Now, well stood is your day. You may now wash away your sins by perpetual tears, and thus hide them from the eyes of your future judge. You may at present tie up his hands by humble prayer. You may appeal from his justice to the court of his mercy, and cause him to cancel the sentence that stands against you. But at that day you will find him inexorable. Your prayers and tears will then come too late. Consider, fourthly, the inimestible comfort that the souls of the judge shall receive at this day from the company of their good works, which like an invincible rampart shall surround them on all sides, and keep their hellish foes at a distance. O my soul, let us take care to provide ourselves with such attendance as these, against that hour which is to decide our eternal doom. These are friends indeed who will not forsake us even in death, but effectually plead our cause at that bar where no other eloquence will be regarded. Consider, fifthly, in what a wretched plight the sinner who has taken no care to lay up any such provision of good works shall now stand before his judge. O how all things now speak to him, the melancholy sentence, that is just now going to fall upon his guilty head. Whatever way he looks, he sees nothing that can give him any comfort. But on the contrary, all things that contribute to his greater anguish and terror. Beneath his feet, he sees hell open ready to swallow him up. Above his head an angry judge prepared to thunder out against him, the irreparable sentence of eternal damnation. On his right hand, he sees his guardian angel, now abandoning him. On his left, the devils, his merciless enemies, just ready to seize upon him and only waiting for the beck of the judge. If he look behind, he discovers a cheating world which now retires from him. If he look before, he meets with nothing but a dismal eternity. Within, he feels the intolerable stings of a guilty conscience. And in all sides he perceives an army of those hideous monsters, his own sins, more terrible to him now than the furies of hell. Good God, deliver me from ever having any share in such a scene of misery. Consider sickly that, in order to prevent the judgment of God from falling heavy upon us after death, we must take care to judge and chastise ourselves by doing serious pendants in this life. For thus and thus only shall we disarm the justice of God, and kindled by our sins. Let us follow the advice of him who is to be our judge, who calls upon us to watch and pray at all times, so that we may be found worthy to escape these dreadful dangers, and to stand with confidence before the Son of Man. Luke 21, 36. I'll let this judgment be always before our eyes. Let us meditate on this account that we are one day to give. Let us never forget that there is an eye above that sees all things, that there is an ear which hears all things, that there is a hand that write it down all our thoughts, words, and deeds. In the great accounting book, and that all our actions pass from our hands to the hands of God, that which is done in time, patheth not away with time, but shall subsist after all time is passed. Oh, that men would be wise and would understand these truths, and provide in earnest for their last end. Deuteronomy 32. 10. On the Great Accounting Day Consider first that nothing can be conceived more terrible than the prospect which Scripture gives us of the last accounting day, with all the prodigies that shall go before it, the sun darkened, the moon red as blood, the stars without light, and seeming to fall from the firmament, the earth shaken with violent earthquakes, the sea swelling and roaring with unusual tempests, the elements all in confusion, and whole nature in disorder. The day of the Lord says the prophet, Joel chapter 2, is a day of darkness and obscurity, a day of clouds and whirlwinds, before its face devouring fire and behind it burning flames. The earth shall tremble at the appearance of it, and the heavens be moved at its sight. The sun and moon are darkened, and the stars have withdrawn all their light. And the prophet, Sophonius chapter 1 cries out, that day a day of wrath, a day of tribulation and anguish, a day of calamity and misery, a day of darkness and obscurity, a day of mists and whirlwinds. Can anything be more frightful than these descriptions? What will then be the thoughts of sinful man who sees himself threatened by all these signs? Alas, he shall perfectly wither away with fear, an expectation of that tragedy which must follow these dreadful preludes. Consider secondly, that the last day, being come, a fire raging like an impetuous torrent, shall, by the command of God, consume the whole surface of the earth, and all that is thereon. Nothing shall escape it. Where, O worldlings, will then be all your stately palaces, pleasant seats, gardens, fountains, and grottoes, where your gold, silver, and precious stones, etc. Alas, all that you set your heart on in this world shall in a moment be reduced to ashes, to show you the vanity of the things you loved, and your own folly in placing your affections upon such glittering shadows, upon such painted bubbles. Learn then, my soul, to despise this world with all its goods, since all must end in smoke and ashes, and lay up to thyself treasures in heaven which alone will be out of the reach of this last fire. Consider thirdly, that the final end of this world, being now come, the Archangel shall sound the last trumpet, and raise his voice with a surgeite mortui, etc., arise ye dead and come to judgment, a voice that shall at once be heard over the whole universe, that shall pierce the highest heavens and penetrate down to the lowest abyss of hell. At this voice, in an instant, by the almighty power of God, all the children of Adam, from the first to the last, shall arise from the dust, and each soul shall be united again to its respective body. Never more to be separated for eternity, O my soul, let this last trumpet always echo in thy ears. O, take care to prevent the terrors of the summons, by hearkening now to another summons of the great trumpet of the Holy Ghost, who calls upon thee by the mouth of the apostle, arise thou that sleepeth, and rise from the dead, that is from the death of sin, and Christ shall enlighten thee, Ephesians 5. It is by thus, having part in the first resurrection, thou shall provide in time against that dreadful hour, when time shall be no more. Apocalypse 10. It is thus thou shalt escape the second death. Consider fourthly the wonderful difference there will be at the time of this general resurrection between the bodies of the just and the wicked. The just shall arise in immortal and impassable bodies, more pure and beautiful than the stars, and more resplendent than the sun, but the wicked shall arise in bodies suitable to their deserts, foul, black, hideous, and in every other respect, loathsome and insupportable. Immortal it is true, but to no other purpose than to endure immortal torments. O, what an inexpressible rack will it be to those wretched souls to be reunited to such carcasses, to be condemned to internal confinement in such horrid and filthy abodes. O, my soul, take thou care to keep thy body now pure from the corruption of carnal sins, lest otherwise it become hereafter an aggravation of thy eternal misery. Consider fifthly, with how much joy and satisfaction the souls of the just shall be again united to their bodies, an union which they have so long desired. With what affection will they embrace those fellow partners in all their labors, sufferings, and mortifications, and now designed to give an addition to their eternal happiness by sharing in the glory of the heavenly Zion. But, O, what dreadful curses shall pass at the melancholy meeting of the souls and bodies of the retrovate. A cursed carcass will the soul say, Was it to please and indulge thy brutish inclinations, that I have forfeited the immortal joys of heaven. Now I wretched to indulge thee in a filthy pleasure for a moment. I have damned both myself and thee to all eternity. O, thrice to cursed carion, it is just, it is just, that thou, who has been the cause of my damnation, should be my partner in eternal woe. But oughtest thou not rather unhappy soul to be a thousand times more accursed by the body, since it was thy business and in thy power to have subjected its passions and lusts to the rule of reason and religion. But thou didst rather choose for the sake of momentary satisfaction to enslave thyself to the sensual inclinations, and so to purchase hell both for it and thyself. Christians, let us learn to be wise by the consideration of the misfortune of others. 11. On the general judgment Consider first, that immediately after the resurrection of the dead, all mankind shall be assembled, together in the place designed for the last judgment. Commonly believed to be the valley of Jehoshaphat, near Jerusalem, in sight of the Mount Olivettes in Cavalry, where our Lord herefore shed his blood for our redemption. O, what a sight it will be to behold all the children of Adam, that innumerable multitude of all nations, ages and degrees, standing together without any distinction as now between rich and poor, great or little, master or servant, monarch or subject, expecting only the distinction of good and bad, which shall be wonderful and eternal. Alas, how mean a figure will an Alexander, a Caesar, or any of those great heroes of antiquity, whose very name has made whole nations tremble than make. Those mighty monarchs who once had the world at their beck are now on a level with the meanest of their slaves, and would wish a thousand times never to have borne the scepter nor worn the diadem. Consider secondly, that the dead being assembled together, the great judge shall descend from heaven with great glory and majesty, environed by his heavenly courtiers, in the whole legions of angels. O, how different from his first coming, will his second appearance be. His first coming was in great meekness and humility, because that was our day, in which he came to redeem us by his mercy. But at his second coming it will be his day, when he shall arm himself with all the terrors of his justice, to revenge upon sinful man, the cause of his injured mercy, with a final irrevocable vengeance. Miserable sinners, how will you be able to stand before his face, or endure his wrathful countenance? Then it is you who will begin to cry out to the mountains and rocks to fall upon you, and hide you from the wrath of the Lamb, from the face of him that sitteth on the throne. Nay, such a dread and horror will the very sight of the incest judge carry with it, that you will even wish a thousand times to hide your guilty hands in the lowest abyss of hell, rather than endure this dreadful appearance, but all in vain you must endure it. Consider thirdly, that before the judge shall be born the royal standard of the cross, shining more bright than the sun, to the great comfort of the good, than the unspeakable anguish and confusion of the wicked. For having made so little use of the inestible benefit of their redemption, here they shall see plainly how much their God has suffered for their salvation, how great has been his love for them, that boundless and unparalleled love, which brought him down from his throne of glory, and nailed him to the cross. Oh, how will they now condemn their obstinacy and sin, their blindness and ingratitude? Oh, how will this glorious ensign justify in the face of the whole universe, the conduct of God, and the eternity of hell's torments? For what less than a miserable eternity can be a sufficient punishment for so much obstinacy and evil after such love? Consider fourthly, how at the command of the sovereign judge, which shall be instantly obeyed, the servants of God shall be selected from out of the midst of that vast multitude, and placed with honor on his right hand, whilst the wicked and those evil spirits, whose parts they have taken, shall be driven with ignomy to the left. Oh, dreadful and eternal separation, after which these two companies shall never any more meet. And now, my soul, where dost thou expect to stand at that day, in which of these two companies shall thou be ranked? Thou hast, it's now at thy opinion, choose then now that better part, which will never be taken from thee, fly now from the midst of Babylon, renounce now the false maxims, corrupt customs, and sinful pleasures of worldlings. Separate thyself from the wicked in time, that thou mayest not be involved in their eternal damnation. Consider fifthly, what will then be the thoughts of the great ones of this world? What fury, envy, bitter anguish, and confusion will then oppress their souls, when they shall see the poor in spirits, the meek and humble, who were so contemptible in their eyes, whilst they were here in this mortal life, now honored and exalted in the sight of the universe, and themselves treated with such contempt. Harken to their complaints, as foretold by the wise man, wisdom five. These are they whom, here too for, we laughed at, and whom we made the subjects of our scoffs. Senseless wretches as we were, we esteemed their life madness, and their end without honor. See how they are now reckoned among the children of God, and with the saints is their eternal lot. Alas, after all, it is ourselves, or the persons, that have been mistaken. It is we that have unfortunately run on in the wrong way, and they are truly wise in making a better choice, which afforded them comfort in life, and has now entitled them to endless joys. Consider, sickly, how much the anguish and confusion of the wicked will be increased at the opening of the books of conscience, when the guilts of their whole lives shall be laid open to the public view of the universe. Ah, poor sinner, what will thy thoughts be, when those crimes, which thou has committed, in the greatest secrecy, which thou wouldst not have had known for the world, those admonitions which thou imaginest covered with the obscurity of night and darkness, and which thou didst flatter thyself, thy friends and acquaintances would never know, those works of iniquity which perhaps thou couldst not find in thy heart to discover to one person, tied by all laws to a perpetual secrecy, shall all now be exposed in their true colors to the eyes of the whole world, angels and men, good and bad, to thy eternal shame. Ah, Christians, it is now in your power to prevent by a sincere repentance and confession this confusion, which you must otherwise one day suffer. End of days nine through eleven. Days twelve, thirteen, and fourteen of Think Well on It by Bishop Richard Jelliner. This LibriVox recording is in the public domain. Twelfth day, on the last sentence of the good and bad. Consider first how this great trial shall be concluded by a final definitive sentence in favor of the just, and for the condemnation of the wicked, and first the sovereign judge turning himself towards his elect, with the most sweet and admirable continents, shall invite them into the happy mansions of everlasting bliss. Come ye blessed of my father, take possession of the kingdom prepared for you from the beginning of the world. Matthew 25. Oh happy invitation, happy, thrice happy, they who shall be found worthy to hear that comfortable sentence. What unspeakable satisfaction, what torrents of joy and pleasure will the hearing of it give to those blessed creatures? I am filled with joy, says the royal prophet, at the happy tidings which I have heard. We are to enter into the house of the Lord. Psalm 121. But oh what envy, what rage and malice will the retrobate feel at the hearing of this invitation, when they shall see several of their acquaintance called to take possession of that eternal kingdom, which they also might have so easily purchased, had they not their own folly and stupidity blindly exchanging it for the flames of hell. Consider secondly, and ponder, at leisure upon this happy sentence, come, says the judge ye blessed of my father, etc. Come from the valley of tears, where for a little while you have been tried and afflicted by the appointments of my providence, to the kingdom of never-ending joy, where grief and sorrow will exist no more. Come from the place of thy banishment, where for a time thou has sighed and groaned at a distance from thy heavenly country to thy everlasting home, where thou shalt meet with all that thy heart can desire to complete thy happiness, or thou shalt be forever inebriated with the plenty of my house and drink forever at the fountain of life. Arise, my beloved, the winter is now past, the floods and storms are over, arise and come, O universal and eternal blessings, how my poor soul condemns all other happiness in hopes of having a share one day in this blessed sentence. Consider thirdly, how the great judge, after having invited the judge to his glorious kingdom, turning himself towards the wicked on his left with fire in his eyes and terror in his countenance, shall thunder out against them the dreadful sentence of their eternal doom with these words. Go from me, you accursed into everlasting fire, which was prepared for the devil and his angels. Christian souls, weigh well every word of this dismal sentence. Go forever from me, and from the joys of my kingdom. O terrible excommunication, O cruel divorce, O eternal banishment, who can express, who can conceive, what it is to be forever separated from God, our first beginning and last end, our great and sovereign goods, ah, wretches, who now make so little account of losing your God by mortal sin, what will you then think, when you shall be sentenced to this eternal banishment from him? Doom to seek him during eternity, and yet never to meet him in any of his attributes, except his avenging justice, the weight of which you must feel forever. But take notice, whether you are to go, when you go from God, alas, into everlasting fire, there to lead an ever-dying life, there to endure a never-ending death, in the company of the devil and his angels, to whom you made yourselves slaves, and who shall now, without control, exercise their tyranny over you forever. Consider, fourthly, that dreadful and universal curse, which this just but dismal sentence involves. Go from me, ye cursed, says the sovereign judge, as if he should say, go, depart from me, but take my curse with you. I would have given you my blessing, but you would not have it. A curse you have chosen, and a curse shall be your everlasting inheritance. It shall stick close to you, like a garment, for all eternity. It shall enter into your very bowels, and search into the very marrow of your bones. A curse upon your eyes, never to see the least glimpse of comfortable light. A curse upon your ears, to be entertained for all eternity with the frightful shrieks and groans of the damned. A curse on your taste, to be forever embittered with the gall of dragons. A curse on your smell, to be always tormented with the noisome stench of the pit of hell. A curse on your feeling, and on all the members of your body, to burn and never consume in that fire which shall never be quenched. A curse upon your understanding, never to be illuminated with any ray of truth. A curse upon your memory, to be always revolving in bitterness, upon a late but fruitless repentance, and the shortness and vanity of past pleasures. A curse upon your imagination, ever representing present and future miseries. A curse upon your will, obstinance and evil, torn in pieces, with a thousand violence and with all opposite desires, and unable to accomplish any of them. A curse in fine upon your whole soul, to be a hell to itself for all eternity. Good God, let it never be our misfortune to incur such dreadful curses. Consider fifthly how, after sentence has been given, the elect shall enter without delay into the possession of that everlasting kingdom, which God has prepared for those that serve him, where sorrow can have no place and joy no end. But as for the wicked, the earth shall immediately open and swallow them down in an instant, with the devils who seduce them, into the bottomless pit, when the gate shall be shut. Never, no, never more to be opened. Behold the end of all worldly pride. Behold the end of all carnal pleasure. O how horrid a thing it is to fall into the hands of the living God. Hebrews 10 13th day on hell. Consider first that as it has been said in holy writ, that neither eye has seen nor ear heard, nor has it entered into the heart of man what God has prepared for those that serve him. 1 Corinthians 2.9. So we may truly say with regard to hell's torments that no mortal tongue can express nor human heart conceive them. The attitude, according to divines, is a perfect and never-ending state, comprising at once all that is good without any mixture of evil. If then damnation be the opposite to beatitude, it must needs be a complication and everlasting deluge of all that is evil, without the least mixture of good, the least alloy of ease, the least glimpse of comfort, in a word a total privation of happiness and a chaos of misery. Consider secondly, in a more particular manner, what damnation is, and how many and great are the miseries it involves. A dying life, a rather a living death, a darksome prism, a loathsome dungeon, a binding of hand and foot and eternal chains, a land of horror and misery, a land of fire and brimstone, a bottomless pit devouring flames, a serpent ever gnawing, a worm never dying, a body always burning and never consumed, a feeling always fresh for suffering, a thirst never extinguished, perpetual weeping, wailing and gnashing of teeth, no other company but devils and damned wretches, all hating and cursing each other and hating and cursing God, spirits always sick and in agony, yet never meeting with death, which they so much desire, cast forth from the face of God into the land of oblivion, none to comfort, none to pity them, wooded in the heart with the sense of lost happiness and oppressed with the feeling of present misery and all these sufferings everlasting without the least hope of end, intermission or abatement. This is a sort of description drawn for the most part from the unerring word of God, of the miseries which eternal damnation imports. This is the bitter cup of which all the sinners of the earth must drink, Psalm 74. Consider thirdly that God in all his attributes is infinite, as in his power, wisdom, goodness, etc. So in his avenging justice also, he is a God as much in hell as in heaven, so that by the greatness of his love, mercy and patience here, we may measure the greatness of his future wrath and vengeance against the impenitent sinners hereafter. By his infinite goodness he has drawn them out of nothing, he has preserved them for a long time, he has even come down from his throne of glory and suffered himself to be nailed to a disgraceful cross for their eternal salvation. He has frequently delivered them from the dangers to which they were daily exposed, patiently born with their insolence and repeated treasons, still graciously inviting them to repentance. Ah, how justly does his patience, so long abused turn at length into fury. Mercy at last gives place to justice and a thousand woes to those wretches, that must forever feel the dreadful weight of the avenging hand of the living God. Consider fourthly, and in order to understand somewhat better what hell is, set before your eyes a poor sick man lying on his bed, burning with a pestilent fever, attended with an universal pain over all his body, his head as it were, rent asunder, his eyes ready to fly out, his teeth raging, his sides pierced with dreadful stitches, his belly ragged with a violent colic, his reins with the stone and gravel, all his limbs tormented with rheumatic pains, and all his joints with the gout, his heart even bursting with anguish, and he crying out for a drop of water to cool his tongue. Can anything be conceived more miserable? And yet, let me tell you, this is but an imperfect picture of what the damned must endure in hell for eternity, where these victims, immolated to the justice of God, shall be salted all over with fire, and endure in all the senses and members of their body, and in all the faculties of their souls. Exquisite torments, consider fifthly that the state of the poor sick man, of whom we have just now been speaking, how deplorable so ever it may seem, might still be capable of some alloy of ease or degree of comfort, an easy bed to lie on, a good friend to encourage or console him, a good conscience to support him, a will resigned to the will of God, and in fine a certain knowledge that his pains must shortly abate or put an end to his life, but the damned have nothing of all this. Their bed in hell is a lake or pit burning with fire and brimstone, to which they are fastened down with eternal chains. Their companions are merciless devils, or what will be to them worse than devils, the unhappy partners of their sins. Their conscience is ever gnawed with the worm that never dies. Their will is a verse from God, and continually struggling in vain with his divine will, and what comes in to complete their damnation is the despair of ever meeting with an end or abatement of their torments. Good God, what would not a prudent man do to prevent the lying, but for one night in torments in this life? And where, then, are our faith and reason, and we do so little for escaping the dreadful night of hell's merciless flames? 14th Day On the Exterior Pains of Hell Consider first the description which Holy Job gives us of hell, Job 10, when he calls it a darksome land and covered with the obscurity of death, a country of misery and darkness, where no order but everlasting horror dwells. In this gloomy region no sun, moon, or stars appear, no comfortable rays of light, not even the least glimpse are ever seen. The very fire that burneth there, contrary to the natural property of that element, is black and darksome, and affords no light to the wretches of torments, except to be discovered to them such objects as may increase their misery. Christians, what would you think, were you to be sentenced to pass the remainder of your days in some horrid dungeon or deep hole underground, where you could never see the light, would not death itself be preferable to such a punishment? And what is this when compared to that eternal night to which the damned are sentenced? The Egyptians were in a sad condition, when for three days the whole kingdom was covered with a dreadful darkness caused by such grossed exhalations that they might even be felt by the hand. But this misery was soon over, and they were comforted by the return of light, not so the damned in hell, whose night shall never have a mourning, or ever expect the dawning of the day. Consider secondly, that the horror of this eternal night shall be beyond measure aggravated by the dismal music, wherewith those poor wretches shall be forever entertained, and this melancholy abode, which shall be no other than the dreadful curses, blasphemies, and insulting voices of the tormentors, and the howlings, groanings, and shrieks of the tormented, etc., and that the other senses may also partake in their share of misery. The smell shall be forever regaled with the loathsome exhalations of those infernal dungeons, and the intolerable stench of half-putrified carcasses which are broiling there. The taste shall be oppressed with the most ravenous hunger and thirst, and the feeling with an insupportable fire. Consider thirdly, that of all the bodily torments which we can suffer in this world, there is none more terrible than to burn alive. But alas, there is no comparison between burning here and in hell. Our fires upon earth are but painted flames, if compared to the fire of hell. The fire of this world was made to serve us and be our comfort, but that of hell was created to be an instrument of the vengeance of God upon sinners. The fire of this world cannot subsist without being nourished by some combustible matter, which it quickly consumes. But the fire of hell enkindled by the breath of an angry God requires no other fuel than sin, which feeds it without ever decaying or consuming. O dreadful stain of sin, which suffices to maintain an everlasting fire. The fire of this world can only reach the body, but the fire of hell reaches the soul itself and fills it with most exquisite torments. Ah, sinners, which of you all can endure eternal burning? Consider fourthly, and in order to frame a just notion of hell's torments, give ear to a most authentic vision related by Saint Teresa, chapter 32 of her life. As I was one day, says the saint, in prayer, on a sudden I found myself in hell. I know not how I was carried thither. Only I understood that our Lord was pleased that I should see the place which the devils had prepared for me there, and which I had deserved by my sins. What passed here with me lasted but a very short while. Yet if I should live many years, I do not believe I should ever be able to forget it. The entrance appeared to me to resemble that of an oven, very low, very narrow, and very dark. The ground seemed like mire, exceedingly filthy, stinking, insupportable, and full of a multitude of loathsome vermin. At the end of it, there was a certain hollow place, as if it had been a kind of a little press in a wall, into which I found myself thrust and close, pent up. Now, though all this, which I have said was far more terrible in itself than I have described here, yet it might pass for such a pleasure in comparison with that which I felt in this press. This torment was so dreadful that no words can express the least part of it. I felt my soul burning and so dismalifier that I am not able to describe it. I have experienced the most insupportable pains in the judgment of physicians, which can be corporally endured in this world, as well as by the shrinking up of all my sinews, as by many other torments and several kinds. But all these were nothing in comparison with what I suffered there, joined to the horrid thought that this was to be without end or intermission forever, and even this itself is still little if compared to the agony the soul is in. It seems to her that she is choked, that she is stifled, and her anguish and torture go to a degree of excess that cannot be expressed. It is too little to say that it seems to her that she is butchered and rent to pieces, because this would express some violence from without, which tended to her destruction, whereas here it is that she herself is her own executioner and tears herself in pieces. Now as to that interior fire and unspeakable despair which comes in to complete so many horrid torments, I own I am not able to describe them. I saw not who it was that tormented me, but I perceived myself to burn, and at the same time to be cut as it were and slashed in pieces and so frightful a place. There was no room for the least hopes of comfort, there was no such thing as even sitting or lying down. I was thrust into a hole in the wall, and those horrible walls close in upon the poor prisoners, and press and stifle them. There is nothing but thick darkness without any mixture of light, and yet I know not how it is, though there be no light there, yet one sees all that may be most mortifying to the sight. Although it be about six years since this happened, which I here relate, I am even now in writing of it so terrified, that my blood chills in my veins, so that whatsoever evils or pains I now suffer, if I do not but call to my remembrance what I then endured, all that can be suffered here appears to me just nothing. So far the saint whose revelation deserves to be pondered at leisure, for if such terrible torments had been prepared for her, whose life from her cradle, a few worldly vanities which for a short time she had followed accepted, had been so innocent, what must sinners one day expect? Consider fifthly that there is no man on earth in his senses who would be willing, even for the empire of the world, to be broiled on a grid iron, like a Lawrence, or roasted for a short half an hour by a slow fire, though he was sure to come off with his life. Nay, where is the man that would even venture to hold his finger in the flame of a candle for half a quarter of an hour, for any reward that this world can give? Where is there then the judgment of the far greater part of Christians who pretend to believe a hell, yet live with so little apprehension and concern for years together in the guilt of mortal sin? Endanger every moment of falling into this dreadful and everlasting fire, having no more than a hair's breath, that is, the slender thread of an uncertain life between their souls and a miserable eternity. Good God, deliver us from this unfortunate blindness, from this desperate folly and madness. Ends of days 12, 13, and 14, days 15 through 17, of Think Well in It by Richard Chaloner. The sleep of our recording is in the public domain. 15th day, on the interior pains of hell. Consider first, that the fire of hell with all the rest of the exterior torments, which are endured there, are terrible indeed, but no way is comparable to the interior pains of the soul, the poena da meni, or eternal loss of God, and of all that is good, the extremity of anguish, which follows from this loss the rueful remorse of a bitter but fruitless repentance, attended with everlasting rage and despair. The complication of all those wracking tortures in the inward powers and faculties of the soul are torments incomparably greater than anything that can be suffered in the body. Consider secondly, in particular, that pain of loss, which, in the judgment of the Divines, is the greatest of all the torments of hell. Though worldlings here have difficulties of conceiving how this can be possible, alas, poor sinners, so weak is their notion of eternal goods, and so deeply are they immersed in the goods of this world, amusing themselves with a variety of created objects, which divert their thoughts from God's sovereign goodness, that they cannot conceive how the loss of God can be so great and dismal a torment, as his saints and servants, who are guided by better lights, agree it to be. But the case will be altered when they find themselves in hell. There they shall be convinced, by woeful experience, what a misery it is to have lost their God, lost him totally, lost him irrevocably, lost him eternally, lost him in himself, lost him in all his creatures, and to be eternally banished from him, who was their only happiness, last and sovereign good, nay, the overflowing fountain of all good, and in losing him to have lost all that is good, and that's forever. As long as sinners are in this mortal life, they in many ways partake of the goodness of God, who makes the sun to rise on the good and bad, and the rain to fall upon the just and unjust. All that is agreeable in this world, all that is delightful in creatures, and all that is comfortable in life, is all in some measure a participation of the divine goodness. No wonder, then, that the sinner, whilst he in so many ways partakes of the goodness of God, should not in this life be sensible of what it is to be totally and eternally deprived of him. But in hell, alas, those unhappy wretches shall find that in losing God they have lost all kinds of good or comfort, which any of his creatures here to for afforded, instead of which they find all things now conspiring against them, nor anyway left of diverting the dreadful thoughts of this loss, which is always present to their minds, and grinds them with inexpressible torments. Consider thirdly, that every damned soul shall be a hell to herself, and all and every one of her powers and faculties shall have their respective hells. Her memory shall be forever tormented by revolving without ceasing on her past folly, stupidity, and madness, in forfeiting the eternal joys of heaven, that ocean of bliss which she might have obtained at so cheap a rate, and which so many of her acquaintance are now in possession of, for an empty trifling pleasure that lasted but for a moment, and left nothing behind but the stain of sin, and the remorse of a guilty conscience, or for some petty interest or punctilio of honor by which she was then robbed of all her treasures and honors, and upon account of which she is now so miserably poor and despicable, eternally trodden underfoot by insulting devils. Oh, what will her judgment then be of this transitory world, and all its cheating vanities, one after having been millions of ages in hell, looking back from that immense eternity, and scarce being able to find out that infinite duration. This little point of her mortal life, she shall compare time with eternity, past pleasures with present pains, virtue with vice, and heaven with hell. Consider, fourthly, that the understanding of the damned shall also have its proper hell, in being forever deprived of the light of truth, always employed in false and blasphemous judgments and notions concerning God and his justice, to the great increase of its own misery, and ever dwelling upon the thoughts of present and future torments, without being able for a moment to think of anything else, so that all and every one of the torments, which the damned endure and are to endure for eternity, are every moment before the eyes of their understanding, and thus in every moment they bear the insupportable load of a miserable eternity. Consider, fifthly, that as the obstinate will of the sinner has been the most guilty, so this power of the soul shall shuffer in proportion the greatest torment, always seeking what she shall never find, and ever flying from what she must eternally endure. Ah, what fruitless longings, what vain wishes, shall be her constant entertainment, whilst she is doomed for eternity, never to attain anyone, even the least thing which she desires. Oh, who can express that violent and petruosity, with which the will of these wretches is now carried towards God, sensible as they are of the immense happiness which is found in the enjoyment of him. But alas, they always find an invisible hand that drives them back, or rather they always find themselves bound fast down in eternal chains, struggling in vain with the hand which they cannot resist, and unable to make the least approach towards the objects of their restless desires. Hence they break forth into a thousand blasphemies, hence the whole soul is torn in pieces with the whole army of the violent, and with all opposite passions of fury, envy, hatred, despair, etc. These torments of the interior powers of the soul are attended with that never-dying worm of conscience which shall ever prey upon these miscrints, by which is meant an eternal remorse, a bitter but fruitless repentance, which is ever racking their despairing souls. Sweet Jesus, deliver us from such a dreadful complication of evils. 16th day on a miserable eternity. Consider first that what above all things makes hell intolerable is the eternity of its torments. It is this eternity which is an infinite aggravation to all and every one of them. It is this loathsome ingredient which makes every drop of that bitter cup of the divine vengeance, of which the sinners of earth must drink so insupportable. Were there any hopes that the miseries of the damned would one day have an end, though it was after millions of ages, hell would no longer be hell, because it would admit of some comfort. But for all those inexpressible torments to continue forever, as long as God shall be God, without the least hopes of ever seeing an end of them. Oh, this it is. That is the greatest rack of the damned. Oh, eternity, eternity, how little do worldlings apprehend thee now, but how terrible wilt thou be to them one day, when they shall find themselves engulfed in thy bottomless abyss, there to be forever the butt and mark of all the arrows of God's avenging justice. Consider secondly, if one short night seems so long and tedious to a sick man in a burning fever, if he tosses and turns to and fro, and nowhere finds rest, if he counts every hour and with so much impatience, longs for the succeeding morning, which yet will bring him but little relief or comfort, what must this dreadful night of eternity be, accompanied with all the interior and exterior torments of hell. No man in his senses would purchase a kingdom at the rate of lying for ten years on a soft bed of down, without arising from it. Ah, what misery then must it be to be chained down to a bed of fire and brimstone, not for ten years, nor yet for ten thousand times ten, but for as many hundred thousand millions of ages as there are drops of water in the ocean, atoms in the air, or in a word, for an immense eternity. Consider thirdly, and in order to conceive still better what this eternity is, imagine with thyself that if any one of the damned were to shed but one single tear at the end of every thousand years, till he had shed tears enough to fill the sea, what an immense space of time must this require. The world has not yet lasted six thousand years, so that the first of all the damned would not have shed six tears. And yet, oh dreadful eternity, the time will certainly come when any one of those wretches, that are now in hell, may be able with truth to say that for the rates of one tear for a thousand years he might have shed tears enough to drown the whole world and fill up the immense space between heaven and earth, and happy would he think himself if his torments were then to have an end. But alas, after these millions of millions of ages, he shall be as far from the end of his misery as he was the first day he fell into hell. Compute after this, if thou pleasest, as many hundred thousand millions of years as thy thoughts can reach to. Nay, suppose the whole surface of the earth to be covered with numerical figures, cast up if thou canst, this immense sum of years, and then multiply it by itself, and multiply again a second time the product by itself, and then at the foot of this immense account right down here begins eternity. Oh, terrible eternity, it is possible that they who believe in thee should not fear thee, and is it possible that they who fear thee should dare to sin. Consider fourthly that in this eternity it would be some small comfort to the damned if their pains, like those of this life, had any intermission or abatement. But alas, their torments are always uniformly the same, their eternal fever never abates. For as their sins are always the same, the gate of mercy and pardon is eternally shut against them. So the punishment of their sins shall always continue in one and the same degree of rigor, without the least remission or diminuation. The rich glutton in hell, Luke 14, has not yet been able to obtain so much as that single drop of water for which he so earnestly begged, nor will he ever obtain it for all eternity, nor shall length of time and nor these wretches to those evils which they suffer, so as to make them the more supportable, nor shall habit or custom harden them against their accusers. But after millions of ages, their torments shall be as fresh and their feelings of them the same as on the first day. Great God, who can bear thy indignation, or support the weight of thy avenging hands? O dreadful evil of mortal sin, which can thus enkindle this eternal flame. 17th day on heaven Consider first that if the justice of God be so terrible in regard to his enemies, how much more will his mercy, goodness, and bounty declare themselves in favor of his friends? Mercy and goodness are his favorite attributes in which he most delights. His tender mercies, says the royal prophet, Psalm 144, are above all his works What then must this blessed kingdom be, which in his goodness he has prepared for his beloved children, for the manifestation of his riches, glory, and magnificence for all eternity? A kingdom which the Son of God himself has purchased for us, at no less a price, than that of his own most precious blood? No wonder, then, that the apostle cries out 1 Corinthians 2,9, that neither eye hath seen nor ear heard, nor hath it entered into the heart of man, what God has prepared for those that love him? No wonder that this beatitude is described by divines as a perfect and everlasting state, replenished with all that is good, without the least mixture of evil, a general and universal good, filling to the brim the vast capacity of our affections and desires, and eternally securing us from all fear, danger, and want of change. Oh, here it is, that the servants of God, as the psalmist declares, Psalm 35, shall be inebriated with the plenty of God's house, and shall be made to drink of the torrents of his pleasure, even of that fountain of life which is with him and flows from him into their happy souls forever and ever. Consider, secondly, that although this blessed kingdom abounds with all that can be imagined good and delightful, yet there is one sovereign good in the sight, love, and enjoyment of which consists the essential beatitude of the soul, and that is God himself, whom the blessed shall ever behold face to face, and by the contemplation of his infinite beauty are set on fire with seraphitic flames of love, and by a most pure and amiable union are transformed in a manner into God himself, as when brass or iron in the furnace is perfectly penetrated by the fire, it loses its own nature and becomeeth all flame and fire. Happy soul, what can be wanting to complete your joys who are in perfect possession of God, the overflowing source of all good, who have within and without you the vast ocean of endless felicity, all the excessive bounty of our God, who giveth his servants in recompense of their loyalty a reward so great and good, which is nothing less than himself, who is the immense joy of angels. Oh, shall not that suffice my soul to make thee happy, which makes God himself happy? Consider thirdly the glory and beauty of the heavenly Jerusalem, which the Holy Scripture to accommodate itself to our weakness represents under the notion of such things as we most admire here below. Thus St. John in his Apocalypse describing this blessed city tells us that its walls are of precious stones and its streets of pure and transparent gold, that these streets are watered by the river of the waters of life, which resplendent as crystal flows from the throne of God, and that on each side of the banks of this river grows the tree of life, that there shall be no night nor any sun or moon, but that the Lord God shall be its light forever. Oh, blessed Jerusalem, oh, how glorious are the things that are said of thee, oh, city of God. But what wonder, for if our God has given us so great and noble a palace here below in this place of punishment, beautified with the sun, moon, and stars, furnished and adorned with such an infinite variety of plants, flowers, trees, and living creatures of so many sorts, all subservient to man, if I say he has so richly provided for us in this veil of tears and region of the shade of death, what must our eternal habitation be in the land of the living, if here he be so bountiful even to his enemies in giving them so commodious, so noble a dwelling? What may not his friends and servants expect in his eternal kingdom, in which and by which he designs to manifest to them his greatness and glory for endless ages in an everlasting banquet which he has there prepared for his elect? Blessed by all creatures be his goodness forever. Consider, fourthly, the blessed inhabitants of this heavenly kingdom, those millions of millions of angels of whom the prophet Daniel, having seen God Almighty in a vision, tells us, Daniel 8, that thousands of thousands ministered to him and 10,000 of hundreds of thousands stood before him. An infinite multitude of saints and martyrs and other servants of God of both sexes gathered out of all nations, tribes and tongues, and above them all the blessed virgin mother of God, queen of saints and angels, whose number is innumerable. But oh, who can express the happiness of enjoying the society of this most noble, glorious, wise, holy, and blessed company? They are all of blood royal, all kings and queens, all children and heirs of the Most High God, ever beautiful and always young, crowned with rays of immortal glory and shining more bright than the sun. Their love and charity for each other are more than can be conceived. They have all but one heart, will and soul. So that the joy and satisfaction of everyone are multiplied as manyfold as there are blessed souls and angels in heaven. By the inexpressible delight each other takes in the happiness of all, and every one of the rest. O Christians, let us then imitate their virtues here, that we may enjoy their happy society hereafter, and with them eternally sing to our God the immortal canacles of praise in Zion. Consider fifthly, that what renders the joys of heaven and the felicity of its blessed inhabitants completely great is the consideration of the duration of this bliss, and that infallible certainty and security which they enjoy, that their happiness is even linked with God's eternity, that as long as God shall be God, they shall remain with him in his blessed kingdom. O my soul, how pleasant, how delightful is it to look forward into this vast eternity, and there to lose thyself in this happy prospect of endless ages. O bless thy God, who has prepared such immortal joys for the reward of such small services, and designed them for thee from all eternity, nor shall this immense eternity render those enjoyments the least disagreeable or tedious by the length of possession. But as God is an endless ocean of all good, and his divine essence is inexhaustible, infinite treasure of delights, so the happiness of those that eternally enjoy him shall be ever fresh and always new. Conclude then, O Christian soul, the despise and forsake all that is earthly and temporal, and from this hour to begin thy journey towards this glorious heavenly and eternal kingdom. There thou shalt find all that thy heart can desire, and mortal honors, immense riches, pure and eternal pleasures, life, health, beauty never fading, etc. O, this alone is thy true home, the land of the living. End of Homily is 15, 16, and 17.