Attourneyes now to the Iudges now to the friends and allyes of all these to haue the definitiue sentence giuen in their fauour at our death the cause of all causes being brought before the supreme Iudge to wit of euerlasting life or death the defendant that is guilty oftentimes fouÌ„d vnprouided so oppressed with sicknes as he is not his owne man and is then compelled to giue an account of these things of which perhaps whiles he waâ— in good health he neuer so much as thought vpon Hence it cometh that miserable meÌ„ do fall so fast headlong into hell fire truly as S. Peter sayth If the iust maÌ„ shall scarce be saued 1. Pet. 4. where shall the wicked and the synner appeare VVherefore I esteeme it a matter of speciall moment first to admonish my selfe then my brethren that they duly regard this art and if there be any that haue not learned it of better maysters at least that they contemne not these thinges which we haue laboured to collect or gather togeather out of the holy Scriptures the writings of our ancient maisters But before we come to the rulâ—s or precepts of this Art I haue thought it expedient to search somewhat into the nature of death and to seâ— in what ranke it is to be placed eyther amongst the thinges that are good or else the contrary amongst the euill And truly if death be absolutly takeÌ„ without any other respect or relation then doubtlesse is it to be esteemed euill as being that priuation which is opposed to life which life no man can deny to be a good thing Agayne we may add that God is not the Authour of death for as the VVise man teacheth vs Through the enuy of the Diuell Sap. 1. 2. death entred into the world which is confirmed by Saint Paul when he sayth By one maÌ„ synne entred into the world Rom. 5. by synne death in whome all haue synned hence I coÌ„clud that if God made not death then is not death in it self good because al that God hath mad is good as Moyses sayth God saw all things that he had made and they were all very good Genes 1. Notwithstanding although that death be not good yet hath the wisdome of God so found out a meanes as it were to temper or season the same as that out of this bitter root much sweet sruit may growe Hence it comes that Dauid sayth The death of the Saints of our Lord is precious in his sight Psal 115. and the Church in the preface of the Masse of the Resurrection speaking of Christ sayth Who by dying destroyed our death by rising agayne repayred our life Truly that death which destroyed ours repayred our life cannot be otherwise then very good and therfore albeit euery death be not good yet we must graunt that some are therfore Saint Ambrose feared not to entitle one of his bookes De bono mortis of the good of death in which he cleerly demonstrateth death although begotten of synne to bring with it many and no small vtilityes Finally the same is confirmed by reason which doth shew death howsoeuer in it selfe ill by the grace of God to worke and procure much good for first we reape great good by death in that it riddeth vs from all the miseryes of this life which are both very many Iob. 14. and very great Holy Iob in playne words lamenteth of these miseries thus Man born of a woman liuing but a short tyme is replenished with many myseryes Eccles 4. And Salomon sayth I haue commended more the dead then the liuing haue iudged him more happy then both who is not yeâ— borne nor hath seene the wickednesse committed vnder the sunne And Ecclesiasticus addeth saying Ecl. c. 40. A great turmoyle is made for all men and a heauy yoke is layed on the children of Adam from the day of their issuing forth from their mothers wombe vntill the day of their buriall or returne to the common mother of all to wit the earth which finally as the parent of all receaueth them into her bosome and turneth them into corruption The Apostle in like maÌ„ner coÌ„plaineth of the miseryes of this life and sayth Vnhappy man that I am who shall deliuer me from the body of this death By these testimonyes of sacred VVrit is sufficiently proued death to haue this good annexed vnto it that it deliuers a man from infinit miseryes of this life Moreouer it yieldeth vs another farre more eminent good then this because it is the gate by which we enter and passe from a prison to a Kingdome This was reuealed by our Lord to Saint Iohn the Apostle and Euangelist whiles for the fayth of Christ he liued in banishment in the I le of Pathmos Apoc. 14. I heard sayth he a voyce from heauen saying vnto me Blessed are the dead who dye in our Lord from hence foorth now sayth the spirit they may rest from their labours for their workes doe follow them Blessed truly is the death of Saints which at the commaund of the heauenly King deliuereth the soule from the prison of the flesh bringeth it to the Kingdome of heauen where the holy soules now free from all labours doe sweetly repose and for reward of their works do receaue the crown of a Kingdome and euen vnto the soules which are caryed to Purgatory death yieldeth a great benefit whiles it deliuereth them from the feare and danger of hell and makes them secure of their future euerlasting felicity yea euen vnto the damned death seemeth to yield some good when deliuering them the sooner from their bodyes it maketh that the measure of their torments shal no more increase by the synnes they would haue committed in their longer life For these so notable vtilityes death sheweth not a dreadfull but a smiling not a terrible but an amiable countenance towards the good hence it proceeded that the Apostle so securely cryed out Christ is my life and death my gayne Phil. 1. being desirous to be dissolued and to be with Christ in his first Epistle to the Thessalonians he warneth the good Christians not to be contristated with the deaths of their deerest friends neyther to bemoaâ— them as dead but rather to behold theÌ„ resting as it were in a sleepe And there liued not long since a holy woman called Catharine Adorna of the Citty of Genua who was so enflamed with the loue of Christ that shee had an incredible desire to dye and go to her beloued Sauiour for this cause transported with the loue of death shee did often prayse the sam as most fayre and beautifull only misliking that she fled from such as sought her and sought for such as fled from her The Reader may see more hereof in the 7. Chapter of her life Out of these things which we haue sayd we see that death as it is the childe of sin is euill but
vertues which teach vs the art to liue well we will adioyne somwhat out of the doctrine of the Sacraments which concurre no lesse then the former to the atteyning of this art The Sacraments ordeyned by Christ are seauen Baptisme Confirmation Eucharist Pennance Order Matrimony Extreme-vnction all which are as it were diuine instruments which God vseth by the ministery of his seruants to giue his people grace to increase it to restore it That being freed from the bondage of the Diuell and adopted with thâ— honour of being the sonnes of God theâ— may at length come to be partakers of euerlasting blessednes with the holy Angells in heauen Out of these Sacrament then our purpose is briefly to shew who profiteth and who faileth in this art of good life that so he may know how to hope for a happy death and who on the contrary may looke for a miserable end vnlesse he do the sooner change his life behauiour Let vs beginne with the first Sacrament Baptisme Baptisme in order and number of the Sacraments is the first and is fittly called the gate or entrance of the Sacraments for vnlesse baptisme go before no man can be fit to receaue the other Sacraments In the Sacrament of baptisme these rites or ceremonyes are obserued first of all who is to be baptized must eyther by himselfe or his God-fathers make confession of the Catholike fayth then he must renounce the Diuell his Pompes workes thirdly he is to be baptized in Christ in which Baptisme he is translated from the thraldome of the Diuell vnto the grace of the children of God and al his synnes being blotted quite out he receaueth the gifte of heauenly grace by which he is now made the adopted son of God the heir I say of God and fellow heyre of Christ Fourthly there is giuen him a white stole he is willed to preserue the same cleane vnspotted vntill death fifthly there is giuen him a burning candle which signifyes good workes which whiles he liueth he must ioyne with the former purity signified by the white stole for so sayth our Lord in the Ghospell Let your light so shine before men as that they may see our good workes and glorify your Father which is in heauen These are the chiefest ceremonyes which the Church doth vse in the administration of this Sacrament I omit the rest which apperteyne not vnto this matter out of this euery man may conceaue whether he haue alwayes liued wel from the tyme he receaued his Baptisme vnto this present yeare of his age I do very much doubt that there are very few to be fouÌ„d who haue performed these things which they haue promised to do Matth. 20. Matth. 5. or truly which they were bound to do For many are called but few are chosen and narrow is the way that leadeth vnto life and few there be that do fynd it out Let vs beginne with the Apostles Creed how many countrey people how many beggars how many inferiour artificers are there who eyther cannot say their Creed or neuer learnt it or know how to say the wordes but vnderstand little or nothing at all of the sense And yet they in Baptisme by their God-fathers God-mothers answered vnto euery article that they did belieue and if Christ be to dwell in our harts by fayth as S. Paul doth testify Ephes 3. how shall he dwell in their harts who can scantly rehearse the words of their Creed and haue nothing at all thereof in their harts and if God by faith do purify our harts as Saint Peter the Apostle sayth Actor 15. how impure will their harts be who haue not in their hatts receaued the fayth of Christ although in flesh they haue receaued his Baptisme I speake of such as haue the vse of reason not of infants for infants by the habit of grace of fayth hope charity are iustifyed but when they are growne in yeares they ought to learn their Creed in hart belieue the Christian faith for righteousnes and confesse it in word for saluation Rom 10. as the Apostle teacheth in the Epistle to â—he Romans Let vs come to another rite All Christians eyther by themselues or by the helpe of others who answere for them being demaunded whether they renouÌ„ce the Diuell his pompes and workes doe answere I renounce but how many be there that in word renounce but renounce not indeed Or rather how few be there who with al their hart do not loue and follow the pomps and workes of the Diuell And yet God seeth all and cannot be illuded he then who desireth to liue and dye wel let him enter into the closet of his hart and let him not deceaue himselfe but seriously and attentiuely thinke and thinke againe whether he be delighted with the pompes of this world or with the works of the Diuell and whether in his hart in his deeds in his wordes he haue giuen place vnto them for so eyther a good conscience shall comfort him or a bad conscience bring him to repentance In the third rite is layd open vnto vs a benefit of God so high so deepe so long so lardge that in case we bestowed whole dayes and nights in admiratioâ— thereof and in yelding his diuine goodnes thankes for the same we should do nothing in respect of the thing it selfe good God who can conceaue who is not astonished who doth not languish away and is not resolued into deuout teares when he considers how a wretched man most iustly condemned vnto hell sodenly by vertue of this Baptisme of Christ tâ— passe from this most miserable thraldome to the right and claime of a most happy and euer enduring Kingdome And by how much this benefit is the greater by so much is the vngratitudâ— of most men more detestable for there are not a few who as soone as they arriue vnto the vse of reason returne this admirable benefit backe vpon God againe and deliuer themselues vp for slaues to the diuell for what is it in the flower of our age to follow the concupiscence of the flesh the concupiscence of the eyes and pride if life but to contract league and friendship with the Diuell and in deeds and facts to deny Christ They are rare to finde who preuented with the speciall grace of God doe diligently keepe this Baptismall grace Thren 3. and as Hieremy speaketh beginne to beare the yoke of our Lord ab adolescentia sua from their youth but vnlesse we keepe well this grace or by true pennance do againe renounce the diuell and retourne to the seruice of Christ and remayne therein vntill our death it cannot be that we liue well or be deliuered from an euill death The fourth ceremoniall rite consisteth in this that he who is baptized receaueth a white stole and is commaunded to beare the same vntill he come before the face of our Lord. By which as we said is signified innoceÌ„cy or purity
through the grace mercy of Christ who vouchsafed to dy for vs to become many wayes profitable and wholsome amiable and delightfull THE CONTENTS THE FIRST BOOKE Chap. 1. Of the first Precept which is That he who desireth to dye well doe liue well pag. 1. Chap. 2. Of the second Precept of dying well which is to dye first to the world pag 5. Chap. 3. Of the third Precept of the Art of dying well which is of the three Theologicall Vertues p. 17. Chap. 4. Of the fourth precept of the Art of dying well which conteyneth three Euangelicall documents 26. Chap. 5. Of the fifth precept in which is detected the errour of the Rich meÌ„ of this world pag. 39. Chap. 6. Of the sixth precept of the Art of dying well in which are explicated three Morall Vertues 47. Cap. 7. Of the 7. precept which is of Prayer 57. Cap. 8. Of the eight precept which is of fasting 71. Cap. 9. Of the 9. precept which is of almesdeeds 72. Chap. 10. Of the tenth precept of dying well which is of the Sacrament of Baptisme pag. 97. Ca. 11. Of the 11. precept of CoÌ„firmation 107. Chap. 12. Of the twelfth precept which is of the Eucharist or Sacrament of the Altar pag. 113. Cap. 13. Of the 13. precept of Pennance 122. Chap. 14. Of 14. Precept of Order pag. 132. Chap. 15. Of the 15. Precept which is of Matrimony pag. 142. Chap. 16. Of the 16. precept which is of Extreme Vnction pag. 154. THE SECOND BOOKE Chap. 1. The first Precept of dying well when our death is neere at haÌ„d which is meditatioÌ„ of death 181. Chap. 2. Of the 2. Precept is of Iudgment 199. Cap. 3. Of the third precept which is of Hel. 204 Chap. 4. Of the fourth precept which is of the glory of the Saints pag. 213. Chap. 5. Of the 5. precept when our Death is neere which is of making our last will testament pa. 223 Cap. 6. Of the 6. precept which is of CoÌ„fessioÌ„ 228 Cap. 7. Of the 7. precept which is of receauing thâ— B. SacrameÌ„t giueÌ„ vs for our Viaticum pag. 234 Chap. 8. Of the 8. precept which is of Extremâ— Vnction pag. 250 Chap. 9. Of the first Tentation of the Diuell 〈◊〉 wit of Heresy pag. 256 Cap. 10. Of the 2. tentation to DesperatioÌ„ 162 Chap. 11. Of teÌ„ptatioÌ„ to the hatred of God p. 269 Chap. 12. Of the first Remedy against the temptations of the Diuell pag. 270 Cap. 13. Of the 2. Remedy against TeÌ„ptatioÌ„s 283. Ca. 14. Of such as dy not of an ordinary death 290 Chap. 15. Of the happy death of such as haue learned well this Art of dying well pag. 296 Chap. 16. Of the vnfortunate death of such as hauâ— neglected this Art of dying well pag. 304 Chap. 17. The suÌ„me of the Art of dying well 320 THE ART HOW TO DYE WELL. THE FIRST BOOKE CHAP. I. Of the first Precept of this Art of Dying well which is That he who desyreth to dye well do liue well I Begin now to treat of the precepts or rules of this Art which I will deuide into two parts In the first we wil set downe rules which men should obserue whiles they are in good health In the second others which shall be necessary when they are dangerously sicke and by all probability in danger to dye soone In the first part we shall deliuer the precepts which appertayne vnto the vertues then those which appertayne vnto the Sacraments For by these two wayes we are most of al holpeÌ„ both to liue and to dye well But before both these this generall rule is to be premised to wit that he liuâ— well that desires to dye well for since that death is the end of our life certainly euery one who liueth vertuously vntil the end doth dye well and he cannot dye ill who neuer liued ill As on the other side he who hath alwayes liued ill doth so dye and he cannot but dye ill who neuer liued well and so it fareth in all other like things For euery one who keepeth on the right way to the place where he goeth arryueth without any missing or going out of the way but he who mistaketh the right way shal neuer come to the end he would he who studyeth diligently to attayne learning wil soone become learned doctor also in that he professeth and he who goeth alwayes to schoole but applyeth not his mynd vnto learning doth but leâ—se both tyme and labour Some perhaps will alleadge the example of the good theefe who alwayes liued ill and dyed well and made a happy end But it is not so For that good theefe rather liued deuoutly and religiously and therfore dyed also so saintly For notwithstanding that he spent the greatest part of his life wickedly yet he so well bestowed the other as he easily blotted out all former offences attayned vnto great singular merits For enflamed with charity towards God he openly defended Christ from the flaunders of the Iewes and hauing the like loue towards his neighbour he warned and checked his blaspheming companion and endeauored all he could to recall him to a better life for as yet he was in this mortall life when he said vnto his fellow neque tu times Deum qui in eadem damnatione es Et nos quidem iustè nam digna factis recipimus hic verò nihil mali gessit Neyther doest thou feare God who art in the same condemnation and we indeed iustly for we receaue according to our deserts but this maÌ„ what hath he done amisse Neyther was the same theefe as yet departed this life wheÌ„ he spake those noble words in which he confessed Christ Luc. 23. and inplored his help Domine memento mei cùm veneris in regnum tuum O Lord remember me when thou shalt come into thy Kingdome and therefore this good theefe seemeth to be one of those who came last into the vinyard receaued his reward before the first Matth. 20. True then generall is this principle he who liueth well doth dye well And this other in like manner he who liueth ill doth dye ill Neyther can it be denyed that it is a very dangerous matter to delay the change of our life froÌ„ vice to vertue vntill the last cast and those to be far happier who begin to beare the yoke of the law of God Thren 3. as Hieremy saith ab adolescentia sua from their youth and those in euery respect to be happiest of all Apoc. 14. who as the Apostle saith empti sunt ex hominibus primitiae Deo et Agno were bought from among men the first fruites vnto God and the Lambe who not only were not defiled with women but neither was there any lye found in their mouth they are without spot before the throne of God Such was Hieremy the Prophet S. Iohn Baptist aboue al the Mother of our Lord and many other Saints of both
of life obteyned by the grace of Baptisme and diligently to be kept vntill the hower of our death but who can expresse how many snares there be of the Diuell the continuall enemy of mankind who lauours nothing more then to defile this garment with all manner of spotts And therefore very few are found who if they liue any while do auoyd this filth Psal 118. Truly holy Dauid pronouÌ„ced them happy who remaine immaculate in the way of this life and walke in the law of our Lord by how much the difficulty is more great to wall in a durty and filthy way without spots so much more glorious is the conquest Crowne of an innocent life Wherefore all that desire to liue and dye well ought by all means to keep this white garment of innocency and if perchance it should happen to be spotted that then againe againe they make it white in the bloude of the Lambe which is done by true coÌ„trition and repentant teares Holy Dauid after he had bewayled a longe tyme his synne reposed at length in the hope of mercy and yielding thankes vnto God confidently sayd Thou shalt sprinkle me with hissope and I shall be made cleane thou shalt wash me and I shal be made more white then snow The last rite is to receaue a lighted candle and to beare it in our hands which signifies nothing else as I haue sayd but our workes which must accompany innocency of life what these good workes are which must be done of the regenerate in Baptisme 2. Tim. 4. the Apostle teacheth vs wheÌ„ he saith I haue fought a good coÌ„bat I haue ended my course I haue kept my fayth as for the rest there is layd vp for me a Crown of Iustice with the Iust Iudge at that day will render me in these few wordes are briefly set downe all the good workes which are to be done of the regenerate in Baptisme by Christ For we must fight stoutly against the tentatioÌ„s of the diuell who As a roaring Lion goeth about seeking whom he may deuoure We must also accoÌ„plish or end this course of good works in the obseruance of Gods commaundements according to that of the psalme I haue runne the way of thy commaundements when thou hast enlardged my hart We must finally fulfill our promise to God in multiplying his tallents in cultiuating his vineyard in the baylifship committed vnto vs or in the gouernement of his family imposed vpon vs or in whatsoeuer other imployments committed to our charge for albeit that it hath pleased the high wisdome of God to admit his adopted children vnto the heauenly inheritance yet that this might be effected with his and our greater glory it hath pleased the same wisdome that we should merit the same heauenly inheritance that is euerlasting blessednesses by our owne good workes proceeding from his grace and our owne free will therefore that most rich and most glorious inheritance shall not be giuen to such as sleepe as loyter as play but vnto such as watch as labour as perseuere vnto the end of their liues in good workes Now let euery man discusse his workes let him diligently examine his life and manners if he will liue and dye well and if his conscience yield him testimony that he hath fought a good combat with vices and concupiscences and with all the tentations of the old serpent and that he hath happily ended his course in all the commaundements and iustifications of our Lord without complaint that he hath beene faithful to our Lord in all the charges or offices committed vnto him then let him securely reioyce and say with the Apostle There is layed vp for me a crowne of Iustice which our Lord the iust Iudge will giue me If so be that our conscience exactly discussed do testify that in this coÌ„flict with the enemy of mankind it hath been grieuously wounded and that his fiery darts haue penetrated euen vnto the very soule that also not once but often further that it hath often fayled in the course of good workes and that not onâ—y it hath not runne on cheerfully but â—hrough faintnes to haue sit downe yea â—ayne along in the way and finally if â—n the thinges committed vnto it by God it hath not kept promise but that eyther vayne glory or acception of persons or the like haue taken part of the gaine let him recurre without delay to the Sacrament of pennance and vnto God himselfe as his Phisitian let him not delay this businesse of all businesses the greatest vntill another tyme because we neyther know the day nor houre of our death CHAP. XI Of the eleuenth Precept of dying well which is of Confirmation AFTER the Sacrament of Baptisme followes the Sacrament of Confirmation out of which we may draw a document of good life no lesse agreable to that we treate then from Baptisme for notwithstanding that Baptisme be a Sacrament more necessary then is the SacrameÌ„t of Confirmation yet is the Sacrament of CoÌ„firmation more noble then the sacramenâ— of Baptisme which may be proued from the minister from the matter from the effect The ordinary minister of Baptisme is the priest or deacon and in tyme of necessity whosoeuer The ordinary minister of Confirmation is the Bishop and by dispensation of the supreame Pastour the Priest alone The matter of Baptisme iâ— naturall water the matter of Confirmation is pretious oyle mingled with balm and consecrated by the bishop the effect of Baptisme is grace and the Character such a one as is necessary to frame a spiritual child according to that of Saint Peter As children newly borne seeke or hunger yee after milke the effect of Confirmation is grace and the character such as is requisite to make a Christian souldier to fight against inuisible enemyes Ephes 6. as S. Paul writeth VVe haue not to encounter with flesh and bloud but against the Princes and powers against the Gouernours of the world of this darkenes against the spiritualls of wickednes that are aboue in the ayre as S. Hierome and S. Ambrose interpret it Last of all in Baptisme salt is giuen vnto the infants to tast in Confirmation there is a blow giuen them that the Christian soulders may learn to fight not by striking but by pacieÌ„t suffering for the loue of Christ But that we may the better perceaue the office or duty of a man annoynted with holy oile that is to say of a Christian souldier let vs see what the Apostles receaued in their Confirmation which was giuen then vpon White sonday The Apostles were not properly confirmed by the Sacrament of holy Chrisme but receaued from Christ the Prince of priests the effect of the Sacrament without the Sacrament and they receaued three giftes VVisdome Eloquence and Charity in the highest degree and besides this the gift of miracles most profitable for the conuersioÌ„ of Infidels vnto the faith these gifts did the fiery toungs which appeared on
7. tempus breue est This therefore my brethren I say vnto you the tyme is short it remayneth that such as haue wiues be as though they had them not and those who weep as though they wept not those who are glad as though they were not glad those who buy aâ— though they did not possesse they whâ—â— vse this world as though they vsed it not for the figure of this world doth passe away Of which words this is the sense that the Apostle exhorteth the faithfull that hauing their hope fixed on heauenly happines they be so litle addicted to worldly thinges as though they had nothing at all to do with them that they loue their wiues but with so moderate loue as if they had them not if necessity cause them to mourne for the losse of their children or goods that they mourne in such manner as though they were neyther grieued nor mourned at all if they haue cause to reioyce for the wealth or honour they haue gotten that this ioy be so small as if they did not reioyce that is as if their ioy apperteyned not vnto them if they buy lands or howses to shew so little affection to those things as if they did not possesse them as their owne and finally the Apostle commaundeth vs so to liue in the world as if we were strangers guests or pilgrimes in the same and not true inhabitants which the Apostle S. Peter more plainly teacheth saying 1. Pet. 2. Obsecro vos taÌ„quam aduenas peregrinos abstinere vos à carnalibus desiderijs quae militant aduersus animam I beseech you as strangers and pilgrims to refraine your selues from all carnall desires which warre against the soule By which wordes this most blessed Prince of the Apostles will haue vs so to liue euen in our owne town and howse as if we liued in another mans howse and in some forren countrey abroad not heeding at all whether therâ— be plenty or want in the place whicâ— therefore he doth commaund vs That wâ— may absteyne from carnall desires which warre against the soule for these carnall desires doe not so easily assault vs when we see other mens things that do not belong vnto vâ— as when we see those which we esteem our own This then is to be in the world and not to be of the world which properly concerneth them who are dead tâ— the world and liue to God and for thaâ— cause they feare not temporall death which endomageth them nothing buâ— rather is gainfull vnto them according to that of the Apostle Phil. 1. mihi viuere Christâ—â— est mori lucrum Christ is my life and death my gaine But how many trow you shall we fynd in these dayes so dead to the world as that they haue already learned to dye also well to the flesh and thereby to make sure their saluation Truly I doe not doubt but that in the Cath. Church not only in Monasteryes in the Clergye but amongst secular people also many holy men may be found and such as are truly dead to the world who haue learned this Art how to dye well yet withall this cannot be denyed that far many more without comparisoÌ„ are to be fouÌ„d not only not dead to the world but so without measure tyed and addicted to the same and so feruent louers of pleasures honours riches and the like that vnles they determine with themselues to dye to the world and doe dye indeed will doubtles come to a miserable death and as the Apostle sayth be damned with the world But these Worldlings will say it is too hard a matter to dye to the world whiles yet we liue in it and to neglect these benefits which God hath created for men to enioy To these I answere that God doth neyther will nor commaund men altogeather to cast away wealth honours and other worldly emoluments for Abraham was a speciall friend of God and yet abounded in riches Dauid also and Ezechias and Iosias were very rich Princes and withall deere friends vnto Almighty God and the same we may say of many Christian Kings Emperours and therefore the commodityes of this world riches honours pleasures aâ—e not absolutly forbidden vnto Christian people but the immoderate loue of the things of this world which are called of S. Iohn the concupiscence of the flesh concupiscence of the eyes and pride of life Abraham certes was exceeding wealthy but he not only vsed moderatly his riches but was most ready presently aâ— the commaund of God to spend them all for he who spared not his only Sonne most vertuous and most deere vnto him when God coÌ„maunded that euen by the hands of Abraham himselfe he should be sacrificed how easily at the same comaund had he bestowed or giuen away al his other wealth Therefore Abraham was rich in substance but richer in faith and charity for that cause was not of the world but rather dead vnto it the same we may say of other holy men who abounded with riches power and glory yea with Kingdomes also and Empires because being poore in spirit dead to the world and liuing only to God they had most exactly learned this art how to dye well And therefore not abundance of wealth or sublimity of honour or Kingdome or Empire make a man to be of the world or that he liue in the world but concupiscence of the flesh concupiscence of the eyes and pride of life which in one word is called Cupidity or disordinate affection is opposite to the Theologicall vertue of Charity therefore if any through the grace and mercy of God begin to loue God for himselfe and for his sake his neighbour he beginneth to go out of the world and this Charity increasing the other disorderly appetite will go lesse and lesse and so he will begin to dye to the world for charity cannot increase without the diminution of the other by this meanes it will come to passe also that that thing which whiles those other passions were predominant seemed impossible to wit that a maÌ„ liuing in the world should not be of the world through this increase of the loue of God decrease of disordinat affections will become most easy for that which to this cupidity is a hard and insupportable yoke is vnto charity a sweet yoke and light burthen That then which before we said to wit that to go out of the world and to dye to the world is not the play of boyes or pastime of babes but a most weighty and difficult thing most truly said of such as haue not knowne the power of the grace of God nor tasted the sweetnes of his charity and of such as are sensuall without spirit for he who hath once tasted of the spirit of God doth loath whatsoeuer flesh bloud do suggest therefore euery one who earnestly desireth to learne this art of dying well vpon which his euerlasting weale and all
true happines doth depend let him protract no tyme but presently go out of the world perfectly dye to the world when as otherwise it cannot possibly be that a man can liue to the world God togeather and at once enioy both earth and heauen CHAP. III. Of the third precept of the Art of dying well which is of the three Theologicall vertues VVE haue shewed in the former chapter that he cannot dye wel who goeth not out of the world dyeth not to the same Now is to be added what he is to doe who is dead to the world that he may liue to God because it is graunted to none to dye well that haue not liued well in this life as I haue written in the first chapter The briefe summe of liuing well is expressed by the Apostle in his first to Timothy in these wordes Finis praecepti caritas de corde puro conscientia bona fide non ficta the end of the commaundement is charity from a pure hart and a good conscience 1. Tim. 1. and an vnfeyned faith the Apostle was not ignorant of the answere which our Sauiour did giue to him who demaunded quid faciendo vitam aeternam possidebo Matth. 19. what shall I doe to attayne euerlasting life For he sayd Si vis ad vitam ingrediserua mandata if thou wilt enter into life keep the commaundements but he would explicate in few words the end of the principal commaundement on which the whole law and the vnderstanding fulfilling therof and the way to euerlasting life doth depend and withall he would teach vs what vertues are necessary to perfection of which elswhere he said nunc manent fides spes caritas maior autem est caritas now there remayne fayth 1. Cor. 13. hope and charity but the greater of those is charity he saith therefore that charity is the end of the coÌ„maundement that is the end of al the commaundements the obseruance of which coÌ„maundements is necessary vnto good life and this end is so placed in charity as that he who hath the Charity of God fulfilleth all the commaundements which apperteyne vnto the first table and he who hath the charity of his neighbour fulfilleth all the commaundements which belong to the second table This later part which might seeme more obscure he declareth in his epistle to the Romans saying Qui diligit proximuÌ„ c. He who loueth his neighbour hath fulfilled the law for thou shalt not commit adultery thou shall not kill thou shalt not steale thou shalt not beare false witnesse and if there be any other commaundement it is comprized in this word thou shalt loue thy neighbour as thy selfe the loue of thy neighbour worketh no ill the fullnes therfore of the law is loue Out of which discourse euery one by himselfe may perceaue al the commaundements which are referred to the worship of God to be fullfilled by charity alone for as the charity of our neighbour towards our neighbour worketh no euill so neyther doth the charity of God towards God worke any euill therefore the fullnes of the law as well towards God as towards our neighbour is loue or charity Now which is true and perfect charity as well towards God as our neighbour the same Apostle declareth saying Charitas ex corde puro conscientia bona fide non ficta charity out of a pure hart a good conscience and vnfeigned faith in which wordes by a good conscience we doe vnderstand with S. Augustine Praefat. in psal 31. the vertue of hope which is one of the three Theologicall vertues and Hope is called a good conscience because it proceedeth from a good conscience as desperation proceedeth from a bad hence is that saying of S. Iohn Carissimi c. my deerest if our hart doe not reprehend vs 2. Ioan. 3. we haue confidence towards God there are therfore three vertues in which the perfection of our Christian law doth consist Charity from a pure hart Hope from a good conscience and Faith not feigned and as charity if we respect the order of pefection is the first because most perfectest so if we respect the order of their proceeding to wit how they are produced then faith is the first according to the prescript of the Apostle nunc manent fides c. Now there remaine faith hope and charity these three but the greatest of these is charity Let vs begin with Faith which first of all before the other is in the hart of him who is to be iustifyed Not without cause did the holy Apostle add vnto faith this condition non ficta not faigned for faith beginneth our iustification if it be true and sincere not if it be false and feigned the faith of heretikes beginneth not iustification because it is not true but false the faith of ill Catholikes beginneth not their iustification because it is not sincere but feigned a feigned faith is taken two wayes as when one indeed doth not belieue and yet feigneth himselfe to beleeue or else indeed he doth belieue but liueth not as his beliefe teacheth him that he should and the words of S. Paul to Titus seeme to beare both the one and other sense and to be vnderstood of them both confitentur se nosse deum Hierom. in com Aug. ser 31. de verb. Apost factis autem negant they confesse themselues to know God but in their deeds deny him for so the holy Fathers S. Hierome and S. Augustine do interpret them And out of this first vertue of a iust man it may easily be coÌ„ceaued how great the multitude is of such who doe not liue well and consequently come to an ill death I let passe Infâ—dells Pagans Heretikes and Atheists who know nothing of this art how to liue well amongst Catholikes how great number is there of those who in wordes confesse that they know God but deny him in their deeds Who confesse Christ to be the Iudge of the liuing and the dead and yet so liue as though they had no Iudge at all Who confesse the Mother of our Lord to be a Virgin and by their blasphemyes feare not to call her a Harlot who commend prayers fastings almes and other works of vertue and yet alwayes practise the contrary vices I omit the rest which are knowne vnto all let them not therefore brag and vaunt that they haue not a feygned Fayth who eyther do not belieue at all that which falsly they affirme to beleeue or else they liue not as the Catholike faith doth commaund them to liue and by this they may know that as yet they haue not begunne to liue well neyther let them hope to dye well vnles through the help of Gods grace they learne in tyme this Art we treat of The other vertue of a man truly iust is Hope or else a good conscience as our maister S. Paul the Apostle hath thought fit in this place to call it this vertue proceedeth
from fayth for no man can hope in God who eyther knoweth not the true God or else doth not beleeue him to be either powerfull or mercifull but to stir vp and strengthen hope in so much that it may be tearmed not hope only but also confidence nothing so much auaileth as a good conscience for with what face will he come vnto God and aske any blessings and benefitts of him who is guilty of sinne committed against him which yet by true pennance he hath not blotted out For who will aske for any fauours at his enemyes hands Or who thinketh that such an one will help him whom he knoweth to be greuously inceÌ„sed against him Heare I pray you what the Wise man sayth of the hope of the wicked Spes impij tanquam lanugo c. Sap. 5. The hope of the wicked is like light dust which is caried away with the wynd or as thinne froth of water which by the tempest is dispersed or like smoke which is dissolued by the wynde or as the memory of a passenger that stayeth but one day so the Wise man who most wisely warneth the wicked that their hope is a fraile and no solid thing short and not permanent for they whiles yet they are aliue in some sort hope that they may do pennance and be reconciled vnto God but when death shall approach vnlesse God of his speciall mercy preuent them and moue their harts to doe pennance their hope will be turned into desperation they will say with the other wicked that which followeth in the same place Errauimus c. We haue erred from the way of truth and the light of iustice hath not appeared vnto vs what hath our pride auailed vs or what hath the boasting of our riches holpen vs All haue passed away like a shaddow Thus the Wiseman who grauely aduiseth vs that if we will liue well and dye happily that we presume not to liue one minute of an hower in synne deceauing our selues with a vaine persuasion that as yet we haue a longe tyme to liue and that hereafter at fitter opportunity we wil do penance for this vaine hope hath deceaued many and will still deceaue them vnlesse prudently they learne this Art whiles yet they haue tyme to doe it There remayneth the third vertue which worthily is called the Queene of Vertues to wit Charity with which none can perish without which none can liue eyther in the passage of this life or in our desired home of euerlasting happines that charity is sayd to be true and sincere which proceeds from a pure hart not for that purity of hart doth properly beget charity for charity as S. Iohn sayth is from God and S. Paul 1. Ioan. 4. Rom. 5. The charity of God is powred forth in our harts by the holy Ghost which is giuen vs wherefore charity is said to be from a pure hart because it cannot be kindled in an impure but in such a one as is purged from all errour by diuine Fayth according to that of S. Peter the Apostle Act. 15. fide purificans corda eorum cleansing their hart by faith and by diuine hope being cleansed from al loue and desire of earthly things for euen as fire is not kindled in greene stickes full of moist humours but in dry euen so the fire of charity requireth clean harts purged froÌ„ al earthly loue vaine confidence in our own strength forces By this may we vnderstand which is true Charity which false counterfeit for if any one do willingly speake of God shed teares through compunctioÌ„ of mynd in his prayers and do other good workes as giuing much almes and fasting often yet so as he enterteyneth impure loue in his brest vaine glory hatred towards his neighbour and the like which make the hart impure and filthy this man hath not diuine and true charity but a vaine shew or resemblance thereof for which cause the Apostle most prudently named not absolutly faith hope charity when he spake of true and perfect vertue but said Finis praecepti c. The end of the commaundement is charity from a pure hart and a good conscience and faith not feigned and this indeed is the true Art of liuing well and of a happy death if any perseuere vnto the end in this true and perfect charity CHAP. IIII. Of the fourth precept of the Art of dying well which conteyneth three Euangelicall documents ALTHOVGH to liue and dye well that which we haue said of faith hope and charity may seeme to suffice yet to performe the same the better and witâ— more facility Christ himselfe hath voucâ— saued in the Ghospell to giue vs threâ— lessons or documents for thus he sayth in the Euangelist S. Luke Sint lumbi vestrâ—â— c. Luc. 12. Let your loynes be girt burning candles in your hands and be you likâ— vnto men expecting their Lord when hâ— retourneth froÌ„ the Marriage that wheÌ„ he shall come knocke they may presently open the gate vnto him blessed are those seruants whom our Lord when he shall come shall fynd watching This parable may be vnderstood two waies either for the preparatioÌ„ to be made for the coÌ„ming of our Lord at the day of iudgment or els for his coÌ„ming at the death of euery particuler man this later which is the exposition of S. Gregory maketh more for our purpose in hand Greg. hoÌ„ 13. in Euang. for the expectation of the last day shall apperteyne only to those who shall then liue and Christ spake this parable to his Apostles and to vs all certainly the Apostles and those who succeeded them were by many ages very farre off from the last day againe there shall many signes goe before the last day which shall stir vp men to attendance for Christ saith Erunt signa c. There shall be signes in the sunne and moone and starrs and the earth Luc. 21. great calamity of nations men withering away for feare and expectation of those things which shal come vpon the whole world But no certayne signes shall go before the comming of God to particuler iudgemeÌ„t which euery man is called vnto at the hower of his death and this coming is signifyed by those wordes so often repeated in the holy Scriptures that our Sauiour will come as a theefe to wit when he is least thought vpon or expected Let vs now then briefly expound this Parable let vs well conceaue that this preparation to death is a thing most of all to be respected of al because of al other things it is most necessary Three things doth our Lord heere commaund vs first that we haue our loynes girded that we haue candles burning in our hand last of al that we watch expect his coÌ„ming who when he will come we know as little as most men do when the theefe will come to robbe their howses Let vs explicate the first sentence Sint lumbi vestri
vtilityes and the third of the manner how we may fruitfully make it The necessity of prayer is so euident and perspicuous in the Scriptures as thaâ— nothing can be more cleerly commaunded or deliuered then the same for notwithstanding that God do know what we want as he sayth of himselfe in Saint Matthew yet will he haue vs to demaund them receaue them as it were by spirituall hands or some instrument fit for that purpose Luc. 18. Heare our Lord in S. Luke VVe must alwayes pray and neuer cease Againe VVatch ye praying at all tymes Heare S. Paul Pray without intermission Luc. 21. 1. Thess 5. Eccles 18. Heare Ecclesiasticus Be not stopped from continuall prayer Which precepts or commaunds do not import that we should do nothing else but pray but that we should neuer forget this most wholesome exercise but very often haue recourse thereunto which both our Lord and his Apostles by their example haue taught vs for Christ and his Apostles did not so alwayes pray but that they bestowed some tyme in teaching the people and in confirming their doctrine with signes and miracles and yet they may be sayd alwayes to haue beene in prayer because they did pray very often and other phrases in the Scripture of like tenour are to be vnderstood in the same manner as My eyes are alwayes on our Lord Psal 24. and his prayse is alwayes in my mouth Psal 33. and that of the Apostles they were alwayes in the teÌ„ple praysing and blessing our Lord. Luc. 24. Touching the vtilityes of prayer three are most eminent to wit merit satisfaction and impetration of merit we haue the testimony of our Lord in the Ghospell Cùm oratis c. When you pray you shall not be like hypocrites who affect to pray standing in the synagogs and in the corners of the streets that they may be seene of men Amen I say vnto you that they haue receaued their reward but thou wheÌ„ thou shalt pray enter into thy chamber and the dore being shut pray thy Father in secret and thy Father who seeth the in secret will reward thee by whicâ— words our Sauiour doth not forbid prayers to be made in publicke for he himselfâ— did publickly pray before he raised Lazarus Ioan. 11. but he forbiddeth a man to pray iâ— publike when he doth it with intentioâ— be seene of many to wit out of the desirâ— of vaine glory for else we may pray iâ— the temple and therein also fynde thâ— chamber of our hart and in that chamber pray vnto our Father in secret thesâ— wordes reddet tibi will repay or rewarâ— thee do signify merit For as before hâ— sayd of the Pharisee recepit mercedem suam he hath receaued his reward to wit humane prayse so of him who prayeth in the chamber of his hart regarding God alone is to be vnderstood this repayment to wit that he so shall receaue his reward from his Father who seeth him in secret Of satisfaction for our syns past it is euident by the practise of the Church in which when any satisfaction is imposed with almes fasting is conioyned prayer yea oftentymes almes and fasting are not enioyned but prayer is neuer omitted lastly that it is impetratory or of force to obteyn vs many great blessings benefits S. Iohn Chrysostome doth excellenly declare in two books which he wrote of this subiect in which he vseth the similitude of our hands for as a man is borne weake naked and needy of all thinges and yet cannot complaine of his Creatour because he hath giueÌ„ him haÌ„ds which are the instrument of instruments by which a man may prouide for himselfe meat clothes a howse armour and what else soeuer so a spirituall man can do nothing without the help of God but he hath the vertue of prayer the instrument of all spirituall instruments by which he may obteyne whatsoeuer he shall want or be in need of Besides these three principall fruites there are very many other for first prayer doth illuminate or lighten our mynd for it cannot otherwise be but that he who fixeth fast the eyes of his mynd on God who is all light but that he be lightened accedite ad eum sayth Dauid illuminamini Psal 33. come you vnto him and be lightned Againe prayer doth nourish our hope and confidence for by how much the more often we speake vnto one by so much the more confidently do we confidently comâ— vnto him thirdly it enflameth our charity and maketh our mynd more capablâ— to receaue greater gifts as S. Augustine dotâ— affirme Lib. 2. de serm dom in monte cap. 7. fourthly it increaseth humilitâ— and chast feare for he who commeth tâ— pray perceaues himselfe to be a beggar oâ— God and therefore is wont with all humility to appeare in his sight and most diligeÌ„tly to take heed least he offend him whose help in all thinges he doth want Fifthly prayer engenders in the mynde of the maker the contempt of all temporall things for it cannot possibly be buâ— that all earthly thinges must seeme base and filthy vnto him who daily contemplateth those things which are heauenly and euerlasting Cap. 1. 10. see S. Augustine in the 9. booke of his Confessions Sixthly it begetteth incredible delight when as by the same a man beginneth to tast how sweet our Lord is which sweetnes how great it is from hence we may gather that we haue knowne many not only to haue bestowed the whole night but to haue ioyned whole dayes with whole nights without any difficulty in prayer To conclude besids the profit pleasure prayer yeldeth great dignity and honour to the maker for the Angells themselues honour that soule which they see so familiarly and so often to be admitted to the speach of his diuin Maiesty See S. Iohn Chrysostome in his first booke of prayer It remayneth that we say somewhat of the maÌ„ner how to pray well in which this art of liuing Well doth chiefly consist and consequently also of dying Well for that our Lord sayd Aske and ye shall receaue and euery one who asketh doth receaue which S. Iames in his Epistle declared to be vnderstood with this condition If we aske well You aske sayth he and do not receaue because you aske ill out of which rule we may thus discourse he who asketh well the gift of good life shall certeinly receaue it and he who asketh well for the perseuerance of the same vntill death shal doubtles receaue it Let vs briefly explicate the conditions of good prayer that we may learne to pray well to liue well to dye well The first thinge required is Fayth as witnesseth S. Paul saying How shall they call vpon him in whome they haue not belieued With whome accordeth Saint Iames Let him aske in faith without wâ—uering Rom. 10. but this necessity of faith is noâ— so to be taken as though is were necessary for vs certeinly to
Cap. omnis de Panit. remiss where expounding the fourth Chapter thus he writeth As it is lawfull for vs euer to fast or euer to pray and without intermission hauing receaued the body of our Lord ioyfully to celebrate the sonday so is it not lawfull for the Iewes to sacrifice their lambe c. And this opinion liked well Saint Thomas in the third part of his Quaest 80. art 10. theologicall Summe As touching the other point of preparation to receaue so great a Sacrament that it may be receaued to the health of our soule and not to our iudgement anâ— condemnation first of all is required thaâ— our soule be liuing with the life of grace not dead with the death of mortal sin because for this respect it is called meat giuen vnder the forme of bread for that it is not the meate of the dead but of the liuing as sayth our Sauiour in S. Iohn He that eateth this bread shall liue for euer in the same place my flesh is truly meat the CouÌ„cell of Trent addeth further that it is not a sufficient preparation to receaue duly this celestiall food that he who is defiled with mortall synne content himselfe with coÌ„trition alone but that he be carefull to purge his synnes by the Sacrament of peÌ„nance in case he can haue a Ghostly Father Againe for that this Sacrament is not only bread but also a medicine and that an excellent one and most wholsom against all the diseases of vices therefore secondly is required that a man do desire perfect health and to be cured from all the maladyes of synne and principally from â—he chiefest of them as leachery couetousnes pride That this Blessed Sacrament is a medicine Saint Ambrose cleerly auoucheth Lib. de Sac. Cap. 4. He that is wounded sayth he seeketh for a meâ—icine the wound we haue is because we are vnder â—ynne the medicine is the heauenly and venerable â—acrament So he and Saint Bonauenture He â—ho reputeth himselfe vnworthy let him thinke â—hat so much the more he needeth and hath necessary occasion to seeke for the Phisitian by how much more he feeleth himselfe to be sicke And Saint Bernard warneth his brethren that they attribute it to the grace and vertue of this Sacrament that they fynd their bad inclinations other infirmityes of the mynd to be diminished Lastly this most holy Sacrament is not only the food of trauellers and medicine of the sicke but is also a most learned and most louing Phisitian and therfore when he cometh to visit vs he is to be receaued with all ioy and reuerence and the howse of our soule is to be adorned with all manner of vertues and in particuler with the ornaments of faith hope Charity Deuotion Piety and with the fruites of good works as of prayer fasting and almes For these ornaments doth this sweet guest of our soule require who yet wanteth nothing of that which we arâ— able to giue him againe consider that thiâ— Phisitian who cometh vnto vs is botâ— King and God whose purity is infiniâ— and requireth a most cleane tabernacle 〈◊〉 our brest Let vs heare Saint Iohn Chrysostome in this matter Then what should not he be more pure who enioyeth this sacrifice Serm. 66 ad pop Antioch then whâ—â— sunne beame ought he not to be more resplendenâ— who deuideth this flesh The mouth that is replenished with this spirituall fire Now let any one who is desirous to liuâ— and dye well make recourse to his owne soule and shutting the dore against all distractiue businesses let him consider alone with his owne hart before God who searcheth the reynes and harts of all how often and with what preparation he doth coÌ„municate receaue this Sacrament of our Lords body and if he fynde that by Gods grace he doth often and with fruit receaue it and thereby in spirituall life to be nourished and by little and little to be cured from the diseases of synne and morouer that he doth more and more daily profit and proceed in vertue and good deeds let him reioyce with trembling go on to serue God in feare not with that seruile of slaues but with that sincere and chast which is of children But if he be one of those who contented with communicating once in the yeare do neuer more thinke on this most wholsome Sacrament but forget to eate this bread of life by how much more they grow fat broad in body by so much the more are their soules weakened and do wither away and let such a one know that he waÌ„teth wit and is farre of from the Kingdome of God the yearely communicating is not decreed by the holy generall Councell for this end that none should communicat but once in the yeare but that once in the yeare they should be compelled thereunto vnlesse they would be cast out of the Church and deliuered ouer to Sathan And Such men for the most part do not receaue their Lord in the Sacrament with filiall loue but with seruile feare soone after returne to the huskes of hoggs to the pleasures of the world to temporall commodityes and ambitiously to gape after false fugitiue honours that so at the day of their death they may heare with the rich Glutton Memento fili quia recepisti bona in vita tua Remember soâ— that thou hast receaued good thinges 〈◊〉 this life therefore must not expect fâ—â— any more in the next and if any be founâ— who maketh oft recourse to the misteryâ— of this most holy Sacrament and that eâ—â— uery Sonday or else euery day if perhapâ— he be Priest and yet neyther refrayneth from mortall synnes nor seriously exercyseth himselfe in good workes nor 〈◊〉 not yet truly gone out of the world but aâ—other men who are of the world thirsteâ—â— after riches is caryed away with carnall delights seeth and sigheth after higher degrees of honours and dignityes he truly eateth the flesh of our Lord to his iudgment and by how much the more he vnworthily frequenteth these mysteryes by so much the more neerly doth he imitate Iudas the traytour of whome our Lord sayd Melius erat eisi natus non fuisset homo ille it had been better for him if ho had neuer beene borne Let no man despayre of his saluation whiles yet he liueth and therfore let him with himselfe cal to account his yeares and workes and then he shall fynd that hitherto he hath runne much astray out of the path of saluation let him know that yet there is tyme left to returne so that he will seriously do pennance come againe into the way of â—ruth I thinke it conuenient to end this â—hapter withall that I adioyne what S. Bonauenture writeth in the life of the holy Father S. Francis I meane of the admirable deuotion and loue of this most holy man towards this diuine Sacrament that by the example of his feruour our tepidity or coldnes rather may be kindled
which belong vnto that tyme in which Death might seeme to be further off in this other which we haue now in hand we will lay downe those which apperteyne vnâ—o Death when it is present or neere at hand Death is said to be at hand or expecting vâ— at the gate when we are eyther worne out with old age the Apostle telling vâ— Quod antiquatur senescit prope interitum est That which groweth auncient waxeth old is neere vnto death or destruction Heb. 8. or else are taken with some great sicknes in the iudgement of Phisitians very dangerous whether this do befall an old man or a young a youth or a child Of this second ranke it seemes to vs the first precept to be the meditatioÌ„ of death for although Death be thought vpon and considered with neuer so great diligence or attention whiles we are in our youthfull yeares yet doth it very little moue vs because we apprehend it as farre off and therefore lesse dreadfull but when we see it so present as it may in a manner be felt with our handes then it stirreth vs vp indeed and the consideration thereof is very profitable all Artes are better attayned by practise then by teaching and those who if not more often did twice at least dye as Saint Christine Drithelmus the English man of whome I made mention in my booke De gemnitu Coâ—umbae of the mourning of the Doue the noble woman raysed by Saint Malachy of whome I shall speake in the 8. chapter and that Hermite whose history Climacus doth relate of whome also we in the end of this Chapter will say somewhat it is euident that they died cheerfully but for vs who are permitted to dye but once there is no better way then to meditate to thinke often of what is done or to be done in that houre First then we are to thinke that then there shal be a separation made of the soule from the body that neyther the soule is to be extinguished nor the body to fall be resolued to dust without hope of rising againe and being reunited vnto the soule for in case the soule should be annihilated and the body be subiect to eternal corruption as the Atheists do surmize then shold they seeme to haue spoken well who contemned death and sayd Edamus bibamus eras enim moriemur Let vs eate let vs drink for to morrow we shall dye which prouerbe is most ancient as we may see in the Prophet I say Cap. 22. Cap. 15. and in the first of S. Paul to the Corinthians and surely there are some euen amongst Christians who in wordes say that they do belieue but deny it by their deeds which may be proued out 〈◊〉 this principle that very many euen iâ— their old decrepit age neuer thinke vpon death as though that they were neuer 〈◊〉 dye or as if they thought with the death of the body the soule also did perish and resolue to nothing but whatsoeuer such men do dreame the separation of the body from the soule as it were of thâ— spouse from her husband is but an absencâ— for a while not a perpetuall diuorce for the soule is immortall and the flesh without all doubt shall rise againe at the later day We must therefore if we be Christians and haue any wit dayly thinke of death at hand in this standeth the totall summe of all our weale that we dye well In this life the passage is not hard froâ— vertue to vice and with the grace of God from vice vnto vertue for he who is now heir of the Kingdom of God may to morrow by synne fall from the inheritance oâ— God and become guilty of hell fire coâ—trarywise he who is a slaue of the Diuell may be deliuered from that bondage and be againe enrolled amongst the children â—f God and heyres of the heauenly Kingâ—ome But he who dyes the enemy of God â—nd guilty of euerlâ—sting fire he shall alwayes remayne the enemy of God tyed to these torments and on the other side he who dyeth the friend of God and heir of the Kingdome of heauen shall neuer fall from grace and that most excellent glory wherefore all our feliciâ—y or infelicity dependeth vpoÌ„ our good or bad death who then that hath not lost all is wit and iudgement will aduenture to depart out of this life vntill withall diligence he hath learned and prepared also himselfe to dye well Another consideratioÌ„ that most profitable touching death may be to conceaue well that although death be most certeyn the prophet worthily demaunding VVho is the man that liueth and shall not see death Psal 88. with whome Saint Paul agreeth saying It is decreed for all men once to dye Heb. 9. Yet is there nothing more vncerteyne then the day and houre of our death which the Scripture cleerly pronounceth saying VVatch because that you do not know the day nor houre many are taken away in their infancy some arryue arryue vnto crooked old age some dyâ— young some at matures yeares and which is more miserable some do dy so sodeÌ„ly as they haue no leasure left then to call vpoâ— God or to commend their soules to his mercy and these thinges doth the diuiâ—â— prouidence of God according to the treasures of his wisdome for no other cause ordeyne after this manner but to the end that none of his elected children and seruaunts should presume or be so hardy as to remayne for one moment plunged iâ— the durt of deadly synne and therefore whosoeuer thou be that doest reade thesâ— thinges if perhaps thy conscience giue testimony against thee of a deadly synne be not so bold as to stay till to morrow in it nor yet to expect till the end of this day or houre but presently with a contrite and humble hart before God detest and be sorrowfull for the same The third Consideration no lesse profitable then the former may be if in the morning before thou go out to thy daily busines at night before thou goest to bed least soden death should takâ— thee at vnawares that thou diligently examin thy conscience what thou hast done the night past what the day immediately â—efore especially whether there be any â—ing that may seeme a deadly syn and if â—ou find nothing yield thanks vnto God â—e Authour of all good and it thou fynd â—â—y thinge committed against God seriâ—usly repent thee from thy hart and at the â—rst occasioÌ„ prostrating thy selfe at the feet of the Priest confesse the same receaue willingly the pennance imposed faithfully performe it â—his method of examiâ—ing our selues twice in the day wonderâ—ully helpeth that death neuer take vs heÌ„ce â—nprouided The fourth consideration may be that which Ecclesiasticus setteth downe that In euery thinge thou doest remember the last things â—nd thou shalt neuer synne For how can he oâ—â—end in any worke who first doth weigh â—ll his works in the ballance
pure most perâ—ect and to continew for all eternity and â—his may suffice in this place for the foure â—ast thinges Death Iudgement Hell and Heauen CHAP. V. Of the fifth Precept of the Art of dying well when our Death is neere which is of making our last will and Testament THE consideration of Death at hand and the foure last thinges being premised it followeth that he who maks himselfe ready to go out of the world doe dispose of his house Isay 38. for so the Prophet Isay warned King Ezechias saying Dispose of thy house for thou shalt not liue from which trouble all Religious men are discharged who can say with the Apostle Ecce nos reliquimus omnia secutisuâ—â—s te Be hold we haue left all and haue followed thee Matt. 19. of which number Saint Augustine was one of whome Possidius writeth thâ—â— in his life He made no will or testament because the poore seruant of Christ had not whereof to make it for albeit he were a Bishop yet according to the custome of Religious men he kept nothing as his owne But this Wil is to be mad at the beginning of the sicknes in case the patieÌ„t haue not prudently preuented it by making it whiles he was in good health they doe much hurt hinder themselues who neuer thinke on making a Will vntill their sicknes still increasing they be forced thereunto by their friendes at what tyme they eyther beginne to leese their senses or certainly cannot then dispose of their thinges with that wisdome iudgement and maturity as they had disposed them had they made their Wills whiles they were in good health First of all before the sicke men make their wills they must think of paying their debts if so be that they be charged with any then to leaue their good vnto them to whome of right and equity they shall know them to appertayne not suffer themselues to be caryed away with affectioÌ„ towards those persons whoÌ„ they most loue in case this be any way repugnant to iustice In such thinges as depend on their owne free gift let them first lay before their eyes the glory of God and then the necessityes of their neighbours and if they be very rich those thinges which before they ought to haue giuen to the poore let them not now thinke to haue satisfyed their conscience if with their other synnes they confesse also this vnto the priest their ghostly Father vnles they take order that the same thinges be giuen to the poore or rather vnlesse that they themselues do presently giue them For it is a common opinion of the holy Fathers and chiefe schoole Doctours that all superfluous thinges which the rich enioy are due vnto the poore of which thing we haue writen in the former book and ninth chapter and it is not needfull heere againe to repeate what I haue there sayd but of thinges which they may dispose of at their pleasure let them conferre with vertuous discreet men which be the workes of charity that then for the tyme and place are more acceptable vnto God somewhere perhaps it will more import to buyld a Church or place for common buriall elswhere to place poore maydes in honest wedlocke elswhere to â—uyld an Hospitall to help the number of sicke persons elswhere to bestow almes on such as begge in the streets elswhere to redeeme captiues and the like and finally in such distributions there if no better rule to be obserued Lib. 3. off Cap. 48.3 p. Past adm 21. then as Saint Ambrose sayth sincere Fayth and discreet prouidence or as Saint Gregory sayth Charity with prudence or prudence conioyned with charity This in my iudgement is of speciall moment and seriously to be considered that the almes which are giuen by the liuing or else are appointed to be giuen by such as are to dye that then they be specially giuen or appointed when as he that giueth or appointeth them is gratefull vnto God for then both to the one other they are very meritorious and such bountifull almes-giuers are receaued of their good friendes into the euerlasting tabernacles according vnto Christ his promise in S. Luke for if they be giuen or appointed to be giueÌ„ by a wicked man the almes auaile nothing to euerlasting life whatsoeuer it doe in respect of other merits neyther for them are the giuers receaued into the euerlasting tabernacles wherefore the party that is guilty of mortall synne and hath made his last will and testament in that state is to aske counsaile of a discreet ghostly Father or some other of his vertuous frends that after a Confession entierly and perfectly made he confirme allow and ratify whatsoeuer he had disposed in his former will especially for the bestowing of almes on the Church or poore people after his death Hereunto last of all is to be added that he who in his last will and testament hath beene liberall vnto his neighbours that he be not vnmyndfull of his owne soule when as it may very well fall out that he go not directly after his death into heauen but first passe through the place of purging fire wherefore he shall do both prudently and religiously if he command one part of the almes to be giuen vnto Priests who may offer vp sacrifices vnto our Lord for his soule for as the Scripture testifyeth It is a holy and wholsome thought to pray for the dead 2. Mach. Cap. 12. that they may be deliuered from their syns so in the second of the Machabees out of which place Saint Augustine gathereth à fortiore that the soules of faythfull Christians departed this life are much more holpen by the sacrifyce of the body bloud of Christ in the Masse then they other were by the sacrifices of beasts in the old testament CHAP. VI. Of the sixt Precept of this Art of dying well when our Death is neere which is of the Confession of our sinnes AFTER the consideration of the former points it is necessary that a man gone in yeares or taken with a dangerous sicknes do seriously casting aside all other cares apply his mynd duly to receaue the Sacrament of Pennance for it often happens that at what tyme the Sacrament of Pennance is most necessary that then it is with lesse disposition receaued of the Penitent such as are grieuously sicke or hindered with sorrowes or weakenesse or want of iudgement or horrour of death at hanâ— or loue of their deere frends whoÌ„ vnwillingly they leaue make a very maymed and imperfect confession for being in those â—nguishes they can hardly stirre theÌ„selues vp vnto true and sincere contrition or sorrow for their offences My selfe can be a witnesse of this difficulty which such for the most part doe fynd for when at a tyme I visited a frend a rich Gentleman who by reason of a great synne he had committed fell into a deadly disease told him that there was nothing better for him to seeke