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
cheerfully we do the same where the daÌ„ger is both corporall and spirituall temporall euerlasting Lastly there remayneth a consideration for these men who are so carnal sensuall that they esteeme not the losse of eternall life and that glory which surpasseth all vnderstanding these men are to be warned that in case they esteeme not the glory of heauen which they neuer saw at least they contemne not the fire brimstone and other corporall punishments which they know and which in hell are found to be most outragious truly carnall pleasure which in this life is light and momentary doth worke in the wicked aboue measure an euerlasting weight of misery And truly our Lord Sauiour Christ in the last day in few words will make this euident saying go ye accursed into euerlasting fire prepared for the Diuell his Angells But S. Iohn iâ— his Apocalips hath expressed more fully what maÌ„ner oâ— torments are prepared for the Diuell and his Angells for men circumuented seduced by these Apostata spirits of the Diuell Prince of the wicked thus we reade in the Apocalips Apoc. 20. Et Diabolus c. And the Diuell who seduced them was cast into the sake of fire and brimstone where the beast the false Prophet shall be tormented day and night for euer in the next Chap. of others condemned to hell he sayth Cap. 21. to the fearfull vnbelieuing and to the execrable murtherers fornicatours and sorcerers idolaters al lyars their part shal be in the lake that burneth with fire brimstone which is the second death of which words the very first only needeth explicatioÌ„ for the other sins are manifest cleere S. Iohn calleth the fearefull those who dare not resist the tempter be he Diuell or man but presently yield and consent to the tentatation to such S. Iames sayth resistite Diabolo fugiet à voâ—is resist the Diuell he will fly from you there are not a few but rather innumerable who haue not learned to fight in our Lords warfare but without all resistance receaue the wounds of the Diuell dy the first death which is deadly syn because they are fearfull also in doing pennance whiles they dare not chastise their body bring it in subiection they fall vpon the second death which is hell therfore S. Iohn put the fearefull in the first place because this timidity drawes infinit men into hell What heere will carnall men say For that all temporale moluments whatsoeuer are momentary light we haue all learned by our owne and other mens experience that the torments of hell fire are most weighty to eÌ„dure for euer the holy Scripturs in which no falsity can be coÌ„teyned do cleerly testify Out of which it followeth that the total summe of this Art of dying well is that which is comprized in the three ensuing propositions or which is euinced in the sillogisme following in the next and last Chapter of this booke CHAP. XVII The Summe or Abridgement of the Art of dying well AS well the comfort as the tribulation of this life is momentary and small the comfort and tribulation of the next life is for duraÌ„ce euerlasting for greatnesse without measure therefore they are fooles who contemne the comfort tribulation of the next life The first proposition of this argument is cleere by experience the assumption is more cleare in the Scriptures which are penned by the holy Ghost the conclusion followeth ineuitably out of them both if theÌ„ any one will easily and soone learne this art let him not content himselfe with the reading of this or the like bookes but let him attentiuely consider not once but often not of curiosity to learne but out of sincere intention to liue and dye well what distance there is betweene momentary things and euerlasting betweene thinges of no moment and such as are of most importance most weighty and if he desire to be throughly grounded in this most profitable perspicuous truth let him call to mynde the examples of such as haue beene before vs whether by good life they came to a good end or by their il behauiour haue euerlastingly perished to case him of the labour of seking after examples I will help him to three payre of them one of Kings one of priuate men the last payre of Clergy men and all these I wil take out of the holy Scripture The first shall be of Saul and Dauid Saul whiles that he was a priuate man poore was so honest and good as that the Scripture testifyeth there was not a better then he amongst the children of Israel being made King he changed his behauiour 1. Reg. 9. in so much as there was not found a worse then he for he persecuted Dauid who was innocent euen vnto death and that for no other cause but for that he suspected that Dauid should be a King raigne after him and when he had raygned 20. yeares he was slayne in warre descended to hell Dauid a faythfull and vertuous man after a long persecution procured by Saul was declared King and for forty yeares raygned gouerned his Kingdome most prudently and iustly in which tyme he endured many tribulations at length rested in peace Now let vs compare togeather the comforts and tribulations of them both see whether of theÌ„ had better learned the art of liuing dying well Saul whils he liued had not that cleere and perfect delight which yet of all others is wont to be greatest in Kings and men of supreme authority whiles he swayed the scepter that for the great hatred wherwith he pursued Dauid therfore he tasted not in the twenty yeares of his raign the sweetnes of his crowne without the gall of enuy those yeares being expired all the pleasure of this life left him and there succeeded a perfect and euerlasting calamity and now for the space well neere of two thousand threescore ten yeares his chiefest part to wit his soule liueth in vnspeakable torments that which is more miserable these torments are to endure for euer Dauid on the other side liued 70. yeares and raigned of that number forty and although he tasted of tribulations and these neyther few nor small yet found he very frequent singular comforts out of the reuelations he had from God which he expressed in his most sweet and heauenly psalmes after his death descended not into tormeÌ„ts but with the holy Fathers into repose the bosome of Abraham and after the resurrection of our Sauiour he ascended with Christ into the euerlasting Kingdome of heauen Let the Reader now iudge whether the passadge of the wicked froÌ„ their body be not most miserable although it be of Kings and Emperours and the passage of the iust most happy be it also eyther of Kings or Emperours Saul as I sayd raygned twenty yeares and now after his death for
the table pulse as beanes pease c. and herbes and sometimes for his guests or such as were sicke flesh I omit all other Saints let this suffice thaâ— if any one attentiuely consider what he wâ—â— is Lord and Father of all did doe when he tooke vpon him the office of feeding the people in the desert without doubt he shâ—l need no other Maister to teach him this art of sobriety for God who is only powerfull only wise and only good who could and knew and would well prouide for his beloued people he I say for fourty yeares togeather did rayne them Manna from heauen and caused water to flowe out of the rocke This Manna was lik a cake made of meale and hony as is sayd in the booke of Exodus behold with what sobriety our most wise prouident Lord wold haue his people to dyne sup a cake was their meate water their drinke and yet were all in health all sound vntill such tyme as they began to desire flesh The sonne of this euerliuing Father Christ Iesus in whom were All the treasures of the wisdom and knowledge of God Coloss 2. imitating the former example Ioan. 6. whereas he would make a dinner and supper for many thousands of his auditour he layd before them pieces of bread and fish drink of water and this he did not only whiles yet he remained in this mortall life but also after his resurrection when as there was giuen him all power in heauen and in earth Matt. vlt. he made a dinner for his Apostles at the sea side of a little bread and fish Ioan. 21. and there is no mention there of wyne or any other thinge o how farre are the counsayles of God different from counsailes of men The King of heauen taketh pleasure in the simplicity of the earth is delighted with sobriety specially carefull for the enriching filling and cherishing of our soule and yet men had rather giue care vnto their owne coÌ„cupiscence vnto the diuel their enemy theÌ„ vnto God Philip vnlesse we conclude with the Apostle that the God of carnall men is no other but their belly There resteth the sense of touching Touching which of all the rest is most grosse yet most quicke and full of life by this sense the works of the flesh do enter in to defile our soule and corrupt others which the B. Apostle recounteth saying The workes of the flesh are manifest which are fornication vncleannes lasciuiousnes So as in three words he expressed all the kindes of leachery neyther is it needfull to proceed further in the explication of these thinges which should rather be vnknown amongst Christians their names not so much as once to be heard oâ— for so sayth the same Apostle writing vnto the Ephesians Let not fornication or any vncleannes be named amongst you Ephes 5. as it becommeâ—â— Saints These remedyes occur vnto me against all the synnes in this kinde they aâ—e in maÌ„ner the same wherwith PhisitiaÌ„s doe vse to cure the sicke First they begin with fasting or abstinence they forbid such as fall sicke the eating of flesh and drinking of wine the selfe same must he do that is giuen to carnall lust abstaine I say from ouer liberall diet and excesse in drinking the same did Saint Paul prescribe vnto Timothy saying Vse a little wyne for your stomacke and for your frequent infirmityes That is to say vse wine for the weaknesse of your stomacke but a little to auoyd lust for in wine is leachery Againe the Phisitians do assigne bitter potions Ephes 5. letting of bloud and the like which are repugnant to nature 1. Cor. 9. so holy men did say with the Apostle I do chastize my body and bringe it into subiection least whiles I preach to others I become reprobat my selfe hence it comes that the ancient Hermites and monks did institute new orders â—f life quite repugnant to the delights and â—leasures of the flesh in fastings in watchings in lying one the ground in disciâ—lins in haire-cloths not for hate of their â—ody but for hate of their rebellious flesh out of many I will alleadge one example Saint Hilarion as testifyeth Saint Hierome in his life when he was tempted with lasciuious thoughts Ego sayth he speaking to his body faciam vt non c. I will take order that thou mayest not kicke I will not feed thee with barley but with straw I will make thee to starue for hunger thirst I will loade thee well with weight I will follow thee through heate and could that thou mayest thinke more vpon thy meate then vpon wanâ—onnes So he Besides this the Phisitians appoint moderate exercise of the body as walking playiâ—g at ball or the like to to preserue health and this also doth much help for the health of the soule that is to say if a man desirous of euerlasting saluation bestow one houre euery day in meditating on the mysteryes of our redemption or on the foure last thinges death iudgement heauen and hell or in some such like arguments of deuotion if the meditatioÌ„ succeed not as we would â—t least let him bestow some tyme euery daâ— in reading the holy Scriptures or otheâ— spirituall bookes or else in the liues of Saints Finally to ouercome all the tentations of the flesh and synnes of leachery the only and most effectuall remedy is to auoid idlenes for none is so much subiect vnto filthy thoughts as he who hatâ— nothing to do and bestowes his tyme iâ— loking on such as walke vp and down before his window or in talking with his frinds or in play and gaming And againe none are more free from impure thoughts then such as for whole days togeather are imployed in tilling the ground or continuall exercise in other occupations for which cause our Lord and maister Christ did chuse poore parents that they might get their liuing by their owne labour and himselfe also before he would vndertake the labour of preaching would haue his supposed Father to be a Carpenter and did help him to labour in tâ—â— same trade for the people sayd of him Iâ— not this the Carpenter the Sonne of Mary This haue I thought good to adioyn in the end of this booke that artificers and husbandmen may not repent them of their state of life seeing that the wisdome God chose the same state for himselfe and for his mother and for the holy man Ioseph his supposed Father not for that they needed this remedy but that they might warne vs that are weake to fly all sloth in case we will auoyd many other synnes The end of the first Booke THE ART HOW TO DYE WELL. THE SECOND BOOKE CHAP. I. Of the first Precept of dying well when our death is neere which is of the Meditation of Death WE deuided in the beginning this Art of dying well into two Partes in the first of which are set downe those precepts of dying well
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
14. session second Canon Another kind of the relikes of syns is a certayne horrour or stupidity or rather sorrow and heauines which oppresse sicke to which apperteyneth the promise of Saint Iames Et alleuiabit eum Dominus and our Lord will lift him vp this SacrameÌ„t recomforteth the sicke when they marke the diuine promises expressed in the same and for that cause it should not be differred vntill the last houre when the sicke man doth not heare or else vnderstandeth nothing at all What vtility is reaped out of this Sacrament may be gathered by the words of the forme thereof Fiue places there be which are specially annoynted in which the fiue seÌ„ses are scituated to wit the sense of seeing the sense of hearing the sense of smelling the sense of tasting and the sense of touching and in the meane tyme the priest sayth Indulgeat tibi Dominus quicquid deliquisti per visum auditum c. Our Lord pardon or forgiue thee in whatsoeuer thou hast synned by sight by hearing and so of the rest and because that prayer is the forme of the Sacrament without all controuersy it effectually worketh that which the words doe sound and signify vnlesse there be some impediment on the behalfe of the receauer How great the bountifulnesse and mercy of our Lord God is in this Sacrament he will soone fynde that shall consider with himselfe what a mayne multitude of synnes do flow from these fiue fountaynes and this was the occasion why Saint Malachy a Bishop of Ireland whose life Saint Bernard wrote after that for some houres he had delayed to minister this Sacrament of Extreme Vnction to a certeyne noble woman that was sicke and she the meane tyme had departed out of this life he so farre foorth repented himselfe that with his priests he lay in the chamber of â—e dead woman all the night praying â—d lamenting imputing it to his owne â—ult that the vertuous woman eyther had â—ot recouered by the vertue of Extreme Vnction or had not receaued that ample pardon of her sins from the liberall mercy of our louing Lord and because this holy Bishop was the friend of God by his prayers and tearâ—◠〈◊〉 obteyned of him that the sayd woman should come agayne to life receaue from the hands of the same Saint both the effects of this holy VnctioÌ„ for she recouered her health liued many yeares after as we may piously coniecture gayned also the pardon of her sins This example of so worthy a man and of another most holy man faithfully related is inough to persuade all who with reasoÌ„ or authority wil be perswaded how much they ought to esteeme this venerable Sacrament CHAP. IX Of the ninth Precept of this Art of dying well when our Death is neere which is of the first tentation of the Diuell to wit Heresy VVHEN our death drawes neere our aduersary the diuel as a roâ—ring lyon is not wanting to himselfe but swiftly approacheth as vnto a prey with all his power assayles the sicke man in his last conflict and he is wont to make his first assault with the tentation concerning fayth for the things which we belieue do transcend not only our sense but also naturall reason and fayth it selfe the ground of our iustification and that being ouerthrowen all the buylding of our good workes falleth downe this of all other tentations it most grieuous because we are to encounter with an Aduersary not only most learned subtile but trained in this warfare from the beginning of the world He it is that hath seduced all the heads or ringleaders of heretikes of whome not a â—w were excellent and very wise men â—ell therefore doth the Apostle warne vs â—ur combat or conflict is not agaynst flesh bloud Ephes 5. â—hat is to say agaynst men but against the â—iritualls of wickednes that are aboue That is â—gaynst the Diuels which are spirits most â—icked and crafty spirits and see vs all from the ayre aboue called Coelum aëreum the aiery heauen our weapons in this batâ—ell are not disputations but simple beliefe of the truth for so do the two chiefe Aâ—ostles teach vs. S. Peter sayth Ephes 6. Your aduerâ—ary the Diuell goeth round about as a roaring lion â—eking whome he may deuoure agaynst whome mak â—esistance being stronge in sayth and Saint Paul 1. Pet. 6. In all things taking the shield of fayth in which you may be able to quench all the fiery darts of the most wicked enemy Therefore out of the doctrine of the Apostles we must dispute with the Diuell but with the shield of fayth take all his darts and beate them backe agayne although they seeme to be both fiery and burning that is efficacious subtle There is a very dreadfull example hereof in Peter Barocius Bishop of Padua who wrote three bookes of the methode of dying well he his second booke thus speaketh Fuere quemadmodum audiui c. Two there were as I haue heard in their tyme most learned and of all others of thâ—â— vniuersity in which they studied the chiâ—fest disputers both of good behauiour anâ— very deuout of which one of them aftâ— his death appeared vnto the other at sucâ— time as he was in his library and studyinâ— of the holy Scriptures and that all in buâ—ning fire the student a mighted at this spectacle and asking what the cause sholâ— be of so great torment the other witâ— griefe and sighes replyed saying when I was to depart out of this life the enemy oâ— mankynd to wit the Diuell came vnâ—â— me and for that he knew me to be weâ—â— learned he beganne to aske me about mâ— fayth what I did belieue I answered that 〈◊〉 belieued whatsoeuer was conteyned in the Apostles Creed he willed me to explicate somethinges vnto him which seemed not to be so cleere I did so and that in such manner as I had reade in the Creed of Athanasius for I thought that they could not be more carely or more truly explicated Then the Diuell It is not so as thoâ— doest surmize for those thinges which belong to God the Father are in part playne and true in part obscure and false for 〈◊〉 indeed is eternall but as he hath euer â—â—ene God so hath he not euer beene a faâ—â—er but first God and after a Father aâ—â—inst this when that I cryed out and sayd â—â—at it was an heretical position diaboâ—call doctrine the Diuell sayd this matter 〈◊〉 not to be decided by clamours but arguâ—ents if we be moued with desire of fynâ—ing out of truth I can easily alleadge reaâ—ons for my opinion as for your opinion defend it if you can and then shall you deliuer me from a great errour I poore wretch who presumed more on my wit â—nd learning then was fit beganne seriously to dispute with him as with some ordinary man till at length by little little with the arguments that he obiected against me he drew me into that
soule The conclusion in fine was that hauing longe laboured to reclaime him and draw him to a better mynde I could doe nothing with him Some perhaps wil desire to know of what profession this man was of which to the end his death may be a warning vnto others that practise the same in case that any be like him as there are to many I will not dissemble he was a lawyer but one of the number of theÌ„ which care full little whether the cause whicâ— they doe defend be iust or wronge aâ—d aâ— little doe they care though the iniure both partes so that they may fill their owne purses And for that I am fallen into this mattter I will add this also when on a tyme a very learned lawyer talked with me and explicated the â—quity of a certayne cause I breaking off his speech sayd you seeme to me to defend a bad cause The lawyer answered that so indeed it was but quoth he I am not an Attorney for truth or iustice but for my clyent I am to make the best of the cause with I haue taken vpon me to defend let the Iudge looke how he pronounce the sentence and in fauour of whome I replyed that in this matter I did not desire that he should belieue me but that he shold belieue Saint Thomas of Aquin a most learned 2. quaest pâ—art 3. most holy Doctour who writeth in this manner Respondeo Dicendum c. I answere and conclude that it is vnlawfull for any man to cooperate eyther by counsayling helping or consenting to doe euill because he who is the counsailour or cooperatour is in some sort also the dooer the Apostle writing vnâ—â— the Romans sayth that not only such as â—o sin â—â—t such also as consent to the doers â—â—e worthy of death and hence followeth 〈◊〉 before hath beene sayd that all such are â—ound to restitution but it is cleere that â—he Lawier Attourney or Aduocate doth â—ffoard his client both help and counsayle therfore if wittingly he defeÌ„d a wrong cause doubtles he sinneth grieuously and â—s bound to the restitution of whatsoeuer â—osse the other party hath incurred by his meanes helpe or assistance if out of ignorance he do defend an vniust cause thinking it to be iust he is excused in such sort as ignorance can be excused So farre Saint Thomas and his Commentour Cardinall Caietan explicateth the last wordes of Saint Thomas saying Qui omnino defendisset c. He who had defended the cause whether it were iust or vniust although he know it not to be vniust doth pleade vniustly not out of ignorance but with ignorance which doth not excuse and they also who care not to see and penetrate whether the cause that they maynteyne be iust or vniust do manifestly neglect to know that which they are bouÌ„d to know So he To these tentatioÌ„s another may be added which doth not so much hurt as help 〈◊〉 although the Diuell vse it with in 〈…〉 only of hurting for the Diuel vseth ofteâ—tymes to be present to shew himselfe iâ— most dreadfull vgly shape to such as aâ—â— tody that in case he be not able to deceaue them yet that therby at least he may hinder their alacrity and feruour of prayer so writeth Sulpitius of Saiâ—t Martin to wit that the Diuell appeared vnto him when he was to dye vnto whome Saint Martin sayd VVhat staÌ„ds thou heere for thou bloody beast Thou shalt fynde no filth in me and the venâ—rable man Petrus Damianus in the life of S. Odilo doth write that the Diuell appeared to the same Saint in a most fearefull shape a little before his death of whome Saint Odilo is recounted to haue spoken In the hower of my departure in that corner for he pointed as it were at the place with his finger I saw a cruell most dreadfull shape which endeauoured to strike a horrour and dread into me of a most monstrous vision but Christs grace assisting me it could do me no hurt And Saint Adelinus Bishop of Sagium writeth of Saint Oportuna the Virgin extant in Surius that the Diuell appeared vnto her when shee was to dye in the forme â—2 April of a blackemore from whose a head and â—eard did drop downe hoat and liquid â—ytch his eyes were like burning iron that â—s taken out of the forge when it casts out many sparkes out of his mouth and nose issued foorth a flame of fire and a stinking vapour like vnto brimstone The cause why God permitteth holy men to be tempted with those fearefull visions is deliuered by an Angell of our Lord in the life of Saint Aicardus to be seen in Surius 15. Sepâ— for whereas the Diuell at a certeyne monastery was busy to get his prey a holy Angell who was the Guardian Angell of that monastery sayd vnto the diuell Thou shalt heere haue an imployment fruitfull for the monkes but not profitable for thee for the Monkes to cleanse their synnes for thee to confusion and the diuell replying am I bound eyther to these or to any other Christians to further their saluation The Angell answered in this thou art bound because whatsoeuer is in them that is to be cut of through the horrour of thy vision shall be purged or made cleane And a little after the same Angell speaking of the diuell sayd vnto S. Aicardus Be not afraid of him he hath no power giuen him to hurt any in this family but that only his vgly visioÌ„ shall cast the beholders now ready to departe out of their bodyes into a wholsom feare which shal take away whatsoeuer yet remayneth to be purged CHAP. XII Of the twelfth Precept of the Art of dying well when our Death is neere which is of the first remedy against the Tentations of the Diuell VVE haue layed open in the former Chapters foure tentations which do much molest such as are to dye against which tentations there may be applied two sorts of remedies one of them is for such as yet haue the vse of reason and can both heare and vnderstand what is sayd vnto them the other is more generall and common vnto all and it is most profitable secure Concerning the first if the tentation impugne the Catholike faith it is no way conuenient as before we sayd to dispute with the Diuell but in generall such as be â—o teÌ„pted are to be aduertised that if the tentation be touching the nature of God whom we are to belieue to be one in substance and three in person the sicke man is to be taught that he reflect with himselfe that there be many things created not only spirituaâ— but also corporall of which we are ignorant for most men wil not be drawn easily to belieue al the starrs of the firmameÌ„t to be greater theÌ„ the whol world and yet the mathematitians do easily demonstrate it to be most true and in case this thinge which is corporall be of many not vnderstood who
in this life either good or euill and yet not to furnish himselfe with true merits by the practise of vertue which alone will crowne him with euerlasting felicity Filij hominum vsquequo graui corde Psalm 4. O you sonnes of men how long will you be heauy-harted But in vaine do I speake to them who haue their eyes shut their eares stopt and their harts hardned who will not vnderstand to do well who are fallen into the depth and therfore contemne all counsaile and will not be with-held from running headlong into the gulfe of perdition there is no salue for such desperate soares vnles God by a singular mercy Psalm 135. in manu potente brachio excelso in a strong hand powerfull arme do reclaime them which in many yea most he doth not For albeit his Mercy be great yet is his Iustice exact and the number of the damned in hell fyre is farre greater then of the seruants of God that are crowned in heauen often it is repeated in the Scripture that many are called but few elected that the way to heauen is narrow few enter the way to hell is wyde and troden by many with the like All which will not awake them out of this dead letargy drowsy sleep no warnings no bookes no threats no perswasion wil auayle them And albeit I could wish that this worke might benefit all yet that I may wel wish but cannot expect To your self I know it will be gratefull and beneficiall also I hope vnto yours and others at least so from my hart I do desire it may be and the subiect therof being so necessary and pointes therein treated so important they cannot but much stir vp any well disposed mind to reflect vpon them For in this little Treatise you haue the principles and precepts of good Life the vse of Prayer Fasting Almes and other vertues you haue Aduertisements for the SacrameÌ„ts how to prepare your selfe vnto them how to receaue them you haue remedy against Tentations Comforts in afflictioÌ„s Instructions for security Fore-warninges against dangers in one word hence you haue what to feare what to follow what to fly So as this little booke to such as can vse it well and frame their liues to the prescript thereof is a rich Iewell heauenly Treasure of which we may truly say Prouer. 21. procul de vltimis finibus pretium eius and the Author being perhaps neuer to write more by reason of his great age and weaknes for he wants not two yeares of fourscore this his last begotten Beniamin deserueth more respect For besides the subiect and substance thereof it layes open the true Idaea or Image of the Writer what his Iudgment is of all wordly felicity where all his thoughts and endeauours haue still beene fixt and directed how he is disposed to shut vp the last period of his life although his own actions are more liuely characters heerof then any of his books haue yet expressed in so much as of his Familiars he is more admired for his rare vertue then he is renowned amongst Strangers for his exquisite learning These motiues with the band of Gratitude for former Merits haue emboldened me to make this Present vnto your Honour aswell by this meanes seeing by better I cannot to discharg my duty for your deserts as also for that I tender your spirituaâ— good which heereby may not a little be aduanced The root seemes bitteâ— but the fruit is pleasant yea the bitternes it selfe is intermingled witâ— delight for the contemplation oâ— death is only fearfull to such as arâ— vnacquainted with it when vse hatâ— made it more familiar then will thâ— remembrance thereof be delightfull because as the Prophet sayth Cù◠dederit dilectis suis somnum ecce hereditas Domini Psalm 126 when he shall bestow thiâ— sleep on his friendes then loe is the inheritance of our Lord at hand So as death is the end of all our labours in this life and the end as the Philosopher sayth is or ought to be first intended and specially regarded because all doth depend thereon What auayleth it a Ship to haue escaped many stormes in the wide Ocean if in the returne within sight of the hauen it be cast away What is the Husbandman the better who hauing had a prosperous spring if a little before haruest his corne be blasted Or for Souldiers to haue fought a long and sharp battel with valour if in the end they be ouerthrowne discomfited The end must carry the crowne till then all is subiect to vncertaine mischance And so we see many for a long tyme to haue liued well and euen then when they seemed ready to haue receaued their rewards to haue miscaryed lost all but this commonly neuer befalls theÌ„ who hauing their end still before the eyes of their soule do with continuall feare and trembling worke their Saluation Of which point for that the worke it self will speake at large I shall not need to adioyn more but leauing the same to your serious view coÌ„meÌ„d the successe of all vnto Almighty God vnto whome I commit you this second of Nouember wherein we pray for all faythfull soules departed that they may be fellowes with the Saints and for our selues that we may be fellows of them both in euerlasting happynes 1620. Your Honours poore Beadsman and dutifull seruant C. E. The Preface of the Authour CONSIDERING with my selfe in the last tyme of my vsuall retirement in which setting aside all publike affayres I attend only to my selfe what should be the reason that so few doe labour to learne the Art of dying well which should be best knowne and most familiar vnto all Eccles 1. no other answere did occurre vnto my mynd but that of the VViseman Stultorum infinitus est numerus the number of fooles is infinit For what greater folly can there be thought or imagined then for men to neglect that art on which all their chiefest good and euerlâ—sting weale do depend and with so great care and no lesse labour to practise so many and almost innumerable other arts by which their temporall good so soone to be left lost may eyther be kept or increased For truly none can deny the art of dying well to be the art of arts who with due attention will consider that in the hower of our death we are to render an account vnto God of whatsoeuer we haue done sayd or thought in the whole course of our life and that â—â—en vnto the least idle word that we haue spoken â—he Diuell being then our accuser our conscience the witnes God the Iudge nothing then remayning but … sting glory for the blessed neuer eÌ„ding woe for the wicked VVe see by daily experience in such as contend euen for small matters when the tyme of iudging the same is at hand both the plaintiffe and defendant to take no rest but to recurre now to their lawyers now to their
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
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
securely meet with our Sauiour at his retourne from the marriage There remayneth the third office or duty of a faithfull seruant that he alwayes watch because he is vncertayne when his maister will come Blessed are those seruants saith Christ whome their maister when he shall come shall fynde watching God Almighty would not haue all men at a certeyne tyme or period of their age to depart this life least they should bestow all the tyme of their life til then in gluttony and drunkennes plaies and desportes or in other ill works and then afterwards a little before their death to recal themselues retourne vnto God wherefore his diuine prouidence hath so ordeyned that nothing should be more vncerteyne then the houre of our death whiles some as we see dye in their mothers wombe others as soone as they are borne if not in their very birth some in hoary old age others in the very flower of their youth againe some we see by long lingring to languish away others to dye sodenly some to recouer from a most desperate sicknes others to be but a little sicke whiles they seeme free from death the disease increaseth and they depart this life and to make vs the better see this vncertaynty our Sauiour sayd Et si venerit c. Luc. 12. If he shall come in the second watch or if in the third watch so shall fynd his seruants to wit watching blessed are those seruants for know you this that if the maister of the house shold know at what houre the theefe would come truly he would watch and not suffer his house to be ransacked and be you prepared because the Sonne of man will come at such an hower as you thinke not on Moreouer that we might vnderstand of what weight this matter is to be well perswaded of the vncertainty of our life of the houre in which our Lord will call vs to iudgement eyther in the death of euery particuler or else at the later day the Scripture doth repeate nothing so often as that one word Vigilate watch and the similitude of a theefe who vseth not as you know to come but at such a tyme and place where and when he is least expected the word watch is in many places repeated in the Ghospells of S. Mathew Marke and Luke and the similitude of a thiefe is not only in the Gospels but also in the Epistles of the Apostles Apocalyps of S. Iohn Of all which we may euidently perceaue how great the negligence and ignorance not to say madnes and folly of most men is that so often admonished by the spirit of truth by the pens of the Apostles who could not lye nor deceaue vs that we be still prepared for death as a thing most great and difficult and on which dependeth our greatest and euerlasting happines or our greatest and euerlasting destruction and yet that there be so few that are stirred vp by these wordes or rather thunderings of the holy Ghost to prepare themselues thereunto Heer some will say what counsaile do you giue vs that we may watch as we should and by watching be prepared to make a happy end I can thinke of nothing better then that we often prepare our selues to death by a serious and due examination of our conscience and truly Catholike people when they come euery yeare to confession omit not to examine their consciences and againe when they begin to be sicke and the Phisitians by the decree of Pope Pius V. are forbidden to come the second tyme vnto them vnlesse after the examination of their conscience they haue also made a confession of their syns finally there are none in the Catholike Church but neere the hower of their death examine their consciences and confesse their synnes But what shall we say of such as are taken away by soden death What of such as become mad or leese their witts before they can make their confession What of those who are so ouerburthened with the extremity of sicknes as they cannot so much as thinke how many or what sins they haue coÌ„mitted What of those who in dying do synne or in synning doe dye as those who fight in vniust warre or in single combat or are taken in adultery To auoid therefore prudently and religiously these and the like inconueniences nothing better can be deuised then that all those who esteeme and make account of their saluation do twice euery day to wit at noone and night diligently discusse their conscience what the night or day before they haue done what they haue sayd what they haue desired what they haue thought in which any spot of synne may be found and if they fynd any such especially any thing that may seeme a mortall synne let them not delay the remedy of true contrition with firme purpose at the first opportunity to come to the Sacrament of pennance wherefore let them aske of God the gift of true compunction and sorrow let them call to mynde the grieuousnes of synne let them detest from their hart the fault committed let them seriously discusse who it is that doth offend whome he hath offended to wit a vile wretch Almighty God an vnprofitable seruant the Lord of heauen and earth let not their eyes cease from teares nor their hands froÌ„ knocking their brest and finally let them make a true and resolute purpose neuer more to prouoke Gods wrath nor to offend their most louing Father This examination if it be well made morning and euening or at least once in the day it can very hardly happeÌ„ that any one in dying should synne or in synning dye or be preuented with giddines madnes or other like misfortunes and so being well prepared to dye neyther the vncertainty can hurt vs or we be depriued of the glorious reward of euerlasting life CHAP. V. Of the fifth precept or rule of the Art of dying well in which is detected the errour of the Rich men of this world TO that which hath been sayd we are to adioyne the refutation of a certeyne errour very vulgar amongst the rich men of this world and it much hindereth the good life and death we haue spoken of The errour consisteth in this that rich men do esteeme the goods which they possesse to be absolutely and truly their owne if they possesse them by due clayme tytle and therefore that they may lawfully wast them giue them as they list neyther may any man say vnto them why do you thus Why go yoâ— so braue in apparell Why do you faâ—â— and feast so daintely Why are you so prodigall and lauish in feeding doggs oâ— hawkes or in play at dâ—ce or cardes oâ— in like delighting pastimes For the will forth with answere you what 〈◊〉 that to you May I not do with myâ—â— owne goods what I list or must I askâ—â— your leaue and counsaile how to bestow them This truly is a most grieuous and pernicious errour For suppose the rich
of Gods iudgement as they shal be weighed at his death To which purpose we may apply that remarkeable saying of a man twice dead which Climacus in his booke entituâ—ed the Ladder recouÌ„teth for thus he saith Grad 6. Non omittaÌ„ c. I wil not pretermit to recouÌ„t the history of that Anchoret who dwelled in Choreb this man after that he had liued most negligently for a longe tyme togeather and had had no care at al of his soule taken at length with sicknes and by â—â—â—nes with the death when as he was pâ—â—fectly departed after the space of an hoâ— the soule retourned againe to the bod◠〈◊〉 then he desired vs that were present 〈◊〉 incontinently we would all depart 〈◊〉 then stopping vp the dore of his cell wiâ—â— stones he remained there for twelue yearâ— neuer speaking one word to any or 〈◊〉 tasting any other thing then bread wâ—ter and sitting with great amazement 〈◊〉 reuolued in his mynd the thinges whiâ— in the tyme of his departure he had seene and that with so stedfast apprehension aâ— he neuer changed his countenaÌ„ce but remayning alwayes astonished he shed in silence great abundance of teares but when the tyme of his departure was at haâ—â— breaking downe the wall and opening the dore we went in vnto him and humbly intreating him to speake somewhat for our instruction this only we heard froâ— him Nemo qui reuerà mortis memoriam agnâ—â—rit peccare vmquam poterit No man who indeed shall throughly conceaue the remembrance of death can euer synne Hitherto Climacus Now let the Reader consider â—ell and know that this is a true history â—d no fiction or fable written by one â—ho was a very holy man and he wrote 〈◊〉 otherwise then he saw with his owne â—â—s heard with his eares Out of which it is easy to perceaue â—w important a thinge it is daily to meâ—ate vpon death alwayes to haue the sâ—â—e present in our remembrance this maÌ„ had beene before very negligent in procuring his owne saluation but out of the great mercy of God he tasted death and risiâ—g againe vnto life for twelue yeares togeather he did daily thinke vpon death moreouer bewayled his synnes with conâ—iâ—uall teares and those thinges which beâ—e his first death he accounted light and â—iall matters hauing tasted the bitterâ— of death he iudged to be most grieuous â—nd such as required the penitential teares â—welue yeares to blot theÌ„ out This then â—he true commentary of these wordes of 〈◊〉 Scripture Remember the last thinges to wit â—th iudgement heauen and hell and 〈◊〉 shalt neuer synne if the remembrance 〈◊〉 one only of these foure was so auailable 〈◊〉 this Monke as that for twelue yeares pennance he redeemed the euerlasting toâ—ment of hellfyre and gayned the glory 〈◊〉 a neuer ending Kingdome what will 〈◊〉 perpetuall memory of al foure work in 〈◊〉 in case we wold exercise our selues theriâ— I would to God men would but know 〈◊〉 try this short and compendious way to 〈◊〉 great and vnspeakable a gaine CHAP. II. Of the second Precept of dying well wheâ— our Death is neere which is of the last day of Iudgment THE second of the foure last thinges iâ— Iudgment which is twofold the one particuler in which euery soule in particuler is iudged at the departure from the body the other generall which shal be of altogeather in the later day both are most horrible and dreadfull vnto the wicked delightfull and glorious vnto the good And often and attentiuely to thinke of tâ— one and other is most profitable for sâ—â— as desire to atteyne a happy death No 〈◊〉 can doubt but that the particuler Iudgement of euery man alone is to be made preâ—â—ntly at his death when as in the Counâ—ell of Florence it is declared against the heâ—etiks that such as depart out of this life in â—eadly sinne streight wayes to descend inâ—o hell fire and those who dye out of the â—tate of deadly synne but with the debt of â—emporal punishment to be caried to purgatory and finally such as after baptisme are free from synne and debt of punishment presently to ascend into heauen to receaue euerlasting felicity And it is very credible as Deuines do hold S. Tho. in 4. dist 47. Dom. Soto in 4. dist 45. the iudiciall sentence of Christ eyther to be signifyed vnto them by Angells or to be reuealed immediately vnto their soules by God himselfe and the soules of the vertuous guarded by Angells either to ascend into heauen or to descend into Purgatory but the soules of the daÌ„ned to be carryed by the Diuells and by them to be cast headlong into hell This iudgement may be dispatched in a moment because the Iudge is present who being God and man according to his diuine nature is euery where and as he is man doth know all things For most truly did Saint Peter say vnto our Sauiour Domine tu omnia nosti Ioan. 21. O Lord thou knowest all thinges the accuser which is the Diuell called in the Apocalips Accusator fratrum nostrorum the accuser of our brethren is at hand he runneth to such as are sick and ready to dye as a wolfe lion or dogg to his prey The witnes is also ready the coÌ„science it selfe of the soule which now separated from the body can no more be deceaued by ignorance or obliuion but throughly knoweth it selfe and incontinently seeth whether it be gratefull or hatefull vnto God and therefore nothing hindereth but that this iudgement may presently be made and put in execution this iudgement is to be called priuate if it be compared with the iudgement at the the later day which shal be publike generall before all the Angells and men of the world But heere briefly is to be yelded a reason why it is required that such shold be iudged againe who not only are iudged already but are also eyther punished in hell 〈◊〉 rewarded in heauen for this point noâ— one reason alone but six may bâ— alleadâ—â—â— The first is in respect of God for in this liâ—â— there want not many who seeing many vertuous men to be vniustly afâ—licted and punished by the wicked on â—he other side many wicked meÌ„ to abound with temporall wealth prosperityes do â—uspect that eyther God doth not see these â—hinges or else that he hath no care of â—hem therefore that all mankind may â—now this world to be most prudently â—uyded by God he hath determined at â—he later day before all the Angells and men to manifest his iustice and to render vnto euery man according to his deserts rewards to the good punishments to the wicked Apoc. 16. that all may be compelled to auouch and say Iustus es Domine vera iusta iudicia tua thou art iust o Lord thy Iudgements are true and iust The second reason is that Christ who before men was so vniustly iudged â—nd suffered so many grieuous and most vnworthy torments
three â—â—ings occurre to be considered the place The Place â—â—e tyme the manner The place is depth â—â—e tyme eternity the manner without â—easure I say that the place is depth for â—â—at the reprobate persons for their great synnes committed against the diuine Maieâ—y of God shall haue their prison in the deepest place of the world and which is furthest of from the pallace of God which is in heauen for it was conuenient that the pride of the Diuell and of proud men shold be condemned to this ptnishment Isa 14. for the Diuell sayd I will ascend into heauen I will aduance my throne ouer the starrs I will be like vnto the highest but it was answered him Thou shalt be throwne down into hell into the depth of the lake and the same shall befall vnto all such as are the children of pride Out of this first infelicity oâ— the reprobate there do flow three other darkenesse straitnes of place and beggary For whereas hell is in the center of the earth to which place neyther the beames of the sunne Moone or starrs can penetrate there can be no â—ight therein morâ— then that which proceedeth froÌ„ the brimstone fire which shall increase and not diminish their torment for by that darke stinking light they shall see the Diuells their most cruell enemyes they shall see also those men whether their frends or kinsfolkes who were cause of their destruction they shall finally see their owne nakednesse their beggary their bandes or chaines their owne torments all which perhaps they would desire not to see certeine it is that any thing which may yeld them any comfort they shall neuer see O darkenesse not darkenesse darkenesse to keep from our sight all that is good noâ— darkenes in laying open before vs all that may be to our discomfort affliction and torment As for the straitnesse of place that â—halbe so great as it shall scarce be able to â—ake the multitude of the damned bodyes For if the whole earth seeme in compariâ—on of the vastnes of heauen to be as Pliny with morall Philosophers say but an inâ—iuisible point or pricke of a pen and the place of hell comprizeth not the whole â—arth nor yet the one halfe but the lower part and center only and the number of the damned be farre greater then the number of the saued Apoc. 5. of which notwithstanding we reade in the Apocalyps I saw a â—reat multitude which no man was able to number who can conceaue or imagine what straites there be in hell Now let the great Kings Nabuchodonosor Darius Alexander Iulius Caesar and others whome the whole world cold not coÌ„teyn whiles they liued on earth go and enlarge if they can their straite habitation in hell let them see with all their wit and power if they can procure to lye more at ease or more mildely to be tormented O vanity of vanityes all mortall men labour to extend and enlarge their fields their territoryes their Kingdomes that for a short time they may vaunt and brag of the great multitude that is vnder their commaund and neuer thinke what a strait place expects them in hell where not for a short tyme but for all tyme and eternity will they nill they they must dwell Now what shall I say of the incredible beggary of the damned All the inhabitants of hell want all thinges that be good and are only in the abundance and multitude of then toâ—ments rich there shall the rich remember how they wallowed in their delights whiles they did liue on earth eyther in meate and drink or in braue apparell or in hunting or hauking or in gardens or vineyards or in theaters playes or other disportes but all this remembrance shall increase their punishment when they shall see themselues naked in hell lying in torments contemned and most miserably despoiled of all their wealth and prosperityes then will they say that which we read in the booke of wisdom spoken in the person of such men Sap. 5. VVhat hath our pride profited vs and what haue we goften by the bragging of our wealth All these thinges haue passed away like a shadow Let vs come to the second head which is Tyme Tyme How long shall this banishment of the damned endure in hell fire I would â—o God no longer then was the length of our mortall life But there will be no coÌ„â—arison betweene the one and the other â—ndurance for to tyme past there shall not succeed a set tyme to come but eterniâ—y which is beyond all tyme therefore so â—onge shall the wicked dwell in these torments as long as the eternity of God himselfe shal endure which as it wanteth a beginning so is it without al end euerlasting â—he wicked shall be tormented so long as â—he Saints shall be in glory and the damned shall dye as long as God shall liue and vnlesse God do cease to be that which he â—s which is impossible the reprobat shall neuer cease to be in the torments wherin they are O deadly life o mortall death If thou be life how doest thou kill If thou be death how doest thou endure Truly thou art neyther to be tearmed death nor life for eyther of them haue some good thing in them life hath rest and death an end But thou hast neyther rest nor end What then shall we say that thou art but the heape of all that euill which life and death haue in them A great thing doubtles it were if we could but meanly vnderstand what the eternity of torments doth meane this thought alone as a bridle would hinder all licentious liberty so make vs order and direct our liues â—s we should all seeme not to be Christians only but most holy Anchorets most vertuous religious men There remayneth of three things proposed the maÌ„ner Manner only which as we said is punishment without measure for the punishment of hell is not one particuler punishment but the heape of all punishments and torments togeather for in hell al the powers of our vnderstanding soule and all the senses as well internall as external are tormented that not by course or one after the other but all these torments like a torrent rush on altogeather violently vpon man here on earth as we haue no triall or experience of the generall ioyes or comforts of Saints so neyther of the generall calamnityes of the damned for heere he that hath sore eyes hath not commonly at the same tyme a king teeth and he who is troubled with hiâ— teeth complaines not of his eyes so likwise in the rest of the senses and corporall infirmityes but in hell at the selfe same tyme are susteined most cruell torments in all and euery member togeather when as thâ— fire compasseth about the whole body most seuerely torments it and yet consumes it not Goe you sayth the Iudge into euerlasting fire and the Prophet Isay Matth. 25. Isa 66. their worme doth not dye
and their fire is not quenched which wordes our Sauiour Christ thrice repeated in one chapter of Saint Marke the better to imprint in our harts the punishments of hell for durance to be eternall Marc. 9. and for this eternity most cruelly to torment the bodyes of the damned with incredible griefe Those who on earth by order of iustice haue seene a man burned in the fire haue beene scant able to endure the sight of that torment which yet is dispatched as it were in a moment but in case one neuer so faulty should endure for a whole day in the flames certeinly none were able to endure so dreadfull a spectacle Let then euery one within himselfe make this discourse if I cannot endure to see the burning of a man aliue with whome I haue nothing to doe how shall I be able to endure the burning of myne owne bodye for an howre day moneth or yeare And if this breed in me so great horrour and dread that I cannot so much as thinke vpon it with what intollerable folly doe I put my selfe in so great danger as to burn for euer If we belieue not the matter to stand thus where is our fayth If we belieue it where is our iudgement where is our wit If we be Christians if we belieue the holy Scriptures how can it be that so great danger hanging ouer our head we are not waked and stirred vp to preuent it He truly that will be saued let him enter into his hart and hauing diligently weighed all these thinges in their owne ballance let him so cary himselfe as that death may fynd him prepared hell fire not receaue him but rather he may happily deserue to enter into the ioyes of his Lord. CHAP. IIII. Of the fourth Precept of the Art of dying well when our Death is neere which is of the glory of the Saints THERE remainâ—th now the last of the four last things which is of the glory of Saints in haÌ„dling wherof I wil briefly consider the three heads aboue mentioned in the former chapter of Hell torments the place the tyme and the manner The place of the glory of the Blessed Saints is the heauenly Paradise the tyme eternity which hath no end the manner is celestiall happines exceeding all measure Let vs beginne with the first The celestiall Paradise is a place Place most high aboue all the mounteynes of the earth aboue all the elements aboue al the starrs and therefore the Kingdom of heauen is called in the Scriptures The howse of God the citty of the great King the citty of the liuing God the celestiall Ierusalem Out of the most high situation of this Citty we may easily perceaue that there are many priuiledges of this place aboue all the places of this world firsâ— by how much this place is higher aâ—ongst worldly thinges created by so much it is the greater and more capable for receipt for the forme or fashion of this world as it includeth heauens elements as we see is crowned â—n so much as all the whole earth is but the center thereof and the highest heauen or vtmost sphere including al the rest must needs be of infinit capacity a thing so euident as it needeth no proofe The place therefore of the Saints as it is most high so is it also most large and spatious as on the contrary side the the place of the damned as it is of al others most low so is it also most streight as we haue sayd Againe the place that is most high is also most pure for certeinly the water is purer then the earth the ayre theÌ„ the water fire then the ayre heauen then fire the supreme heauen then that of the starrs finally the place that iâ— most high is most secure in so much as there can no harme reach thereunto and no scourge as the psalmist sayth can come â—â—â—l 60. neere vnto his tabernacle First then the seate of Saints is most â—â—mâ—le and large that they may freely go â—rom oâ—e place to another neither is there any danger least they be wearyed by their trauell for hauing the gift of agility or nimblenes they can in a moment passe froÌ„ place to place without labour or difficulty now what pleasure and delight will it be now to passe from the east to the west now to transport our selues froÌ„ the south to the north and in an instant to compasse or go about the whole world whils the damned in hell being bound hand foot remayne for all eternity without further motion in the same place and this felicity of Saints shall be the greater for that they enioy that most pure refreshing in heauen which neyther darkenes nor clowdes nor vapours nor blasts of wynd nor any contagion can defile whiles the most miserable captiues of hell are constrayned to lye in the thicke darkenesse smoke of that burning fornace in that place so ouercharged with horrour without al hope or expectation of any though neuer so little refreshment Now what shal I say of that supernall Citty most safe from all treaâ—on and harme Prayse Hierusalem our Lord prayse â—â—y God o Sion Psal 147. because he hath made stronge the bâ—â—â—s thy gates This defending or making strong of the gates doth not signify that whiâ—â— the wordes seeme to sound for it is saâ—â— in the Apocalips of the heauenly Citty Et portae eius non claudentur per diem nox enim noâ— erit illic The gates thereof shall not be shâ—â— in the daytime for there is no night there and therefore God hath made stronge thâ— barrs of the gates because he hath made iâ— impregnable by reason of the height and although the Dragon fought in heauâ—â— with Michael the Archangell the cause thereof is not for that he ascended out of hell into heauen but that being created in heauen before his confirmatioÌ„ in grace he rebelled against God and puffed vp with pride affected his equality but because tâ—â— heauenly Hierusalem is fonded in peace 〈◊〉 enemy of peace could not stay therin but preseÌ„tly like a flash of lightning fell from heauen and after that time could neuer set his foot therein from that time no maâ— is admitted to inhabit this Hierusalem vnlesse he be grounded and perfectly confirmed in peace And so much of the place Let vs speake now of the tyme the time of inhabiting the celestiall Hierusalem is â—ftâ—â— the fall of the diuell Tyme a tyme without â—yme that is an euerlasting durance without the enterchange of daies and nights so in the Apocalips the Angell swore by him that liueth for euer that there shall be no more tyme and Christ in the Ghospell the iudgement being ended will say Hi ibunt sic in ignem aeternum iusti autem in vitam aeâ—ernam so they shall go to wit the wicked into euerlasting fire and the iust into euerlasting life but this difference there shall be between these eternities that they damned
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
for as thinges then stood then true repentance and contrition for his synne because that God neuer despiseth a contrite and humbled hart he answered me with this demaund VVhat is Contrition I do not vnderstand what you would haue me do I replyed that which I require is that froÌ„ your hart you abhorre your synnes and be sory that you haue offended God thereby and firmely determyne with your selfe if longer life should be graunted you neuer more to offend God and al this for the loue that you be are his diuine Maiesty who hath bestowed vpon you innumerable benefitts and to whome you most vngratefull for benefitts haue retourned iniuryes He answered agayne I vnderstand you not I am not capable of these matters and so dyed leauing behind him euident signes of his damnation These and the like examples are admonitions for vs that whiles we are well we do so disburthen our conscience do true pennance as though euery confession were the last that euer we shoulde make Yet notwithstanding euen in the sickenes it selfe a confession is to be made with as great diligence as may be especially the sicke man is to be stirred vp to coÌ„trition out of true griefe for his sinnes past and firme purpose of not sinning againe if his life should be prolonged and we must not only do pennance for our sinnes committed but also for the omission of good workes to which by reason of our office or out of charity we were bound to doe for many there be that do curiously inough consider theyr sinnes committed against God and their neighbour but easily forget their omissions or set light by them I can add for demonstration hereof a very profitable example A very learned and deuout Bishop was deadly sicke there came a Priest vnto him that was his frend and myne of whoÌ„ I heard what I now relate he demaunded of the Bishop as a familiar frend whether his conscience were quiet and free from trouble the Bishop answered that by the grace of God all was wel that since his last confession he could call to mynde nothing of momenâ— wherein he had offended God the Priest further demaunded whether his conscience did not accuse him of Omissions 2. Tim. 4. seing that the Apostle so carefully warned Timothy a Bishop saying I testify before God and Christ Iesus who shall iudge the liuing and the dead by his comming and Kingdome preach the word be vrgent in season out of season reproue beseech rebuke in all patience and doctrine the Bishop hearing this did sigh and sayd indeed my omissions doe much terrify me and foorthwith there came from his eyes whole streames of teares But aboue all Contrition is requisite for one that will dispose himselfe to dye well for confession without contrition or true attrition is not sufficient for saluation and without contrition satisfaction is inualid or of no force which yet at that tyme can hardly be performed of the sicke man but contrition which in his owne nature includeth charity although with confession and satisfaction when they cannot be performed is alone sufficient for as we sayd a little before God will not despise a contrite and humbled hart the sicke man then must carefully labour to haue true contrition of which endeauour we haue a notable example in S. Augustine as Possidius testifyeth who in his last sicknesse whereof he dyed caused to be written out for him the psalmes of Dauid which belonge vnto pennance and seâ—ting the leaues against the wal lying in his bed he did looke on them and reade them Et iugiter vbertim flebat and did always that abundantly weepe and he tooke order before that none should hinder or distract him for ten dayes before his departure he gaue order that none of hiâ— house shold enter or come vnto him but at such tyme of the Phisitians came to visit him or else when he was to take some meate all the other tyme he bestowed in prayer O most Blessed and most prudent man he liued after his Baptisme and after that the sinnes of his former life were remitted him three and fourty yeares in which euen vntill his last sicknes he dayly preached the word of God he wrote innumerable bookes and most profitable for the whole Church he liued without complaint an innocent and most holy life and yet at the very end of his yeares and in his sicknes he so gaue himselfe for many dayes togeather â—o contrition pennance that in reading the penitentiall psalmes he continually and abundantly wept and these two wordes are much to be noted iugiter vbertim continually abundantly for this study to attayne contrition was not for one day or houre but for many dayes and he did very often and with great abundance of teares bewayle his synnes and what manner of synnes were they which this most holy man did thus bewayle Truly I am of opinion that they were only veniall that so he might not only be deliuered from hell fire but from Purgatory also and so presently ascend into heauen And if so holy and wise a man did weepe continually and abundantly for so many dayes togeather his veniall synnes what should they doe who are yet to mak satisfaction vnto God not only for their venial but also for their mortall synnes Therefore let all old men who are neere the end of their dayes so dispose of themselues before they fall sicke that they may not need in their old age or sicknesse to blot out any deadly synnes but to do pennance only for such as are light and veniall and let them before hand so prouide to arme themselues against che snares of the Diuell by holy Confession Communion and Extreme Vnction that God being their guyde and their good Angell acccompayning them they may happyly arryue vnto their heauenly countrey CHAP. VII Of the seauenth Precept of the Art of dying well when our Death is neere which is of the B. Sacrament theÌ„ giuen for a Viaticum or parting-food THE auncient Christians in the administration of this sacred food Extreme vnction vnto the sicke did first anâ—ise the sick with holy oyle then after â—ue vnto then the most sacred body of â—r Sauiour and to alleadge a testimony 〈◊〉 two for this matter there is extant in the first tome of Surius the life of S. VVillian Archbishop of Bourges in France who liued in the time of Pope Innocent the third in which it is sayd He humbly and deuoutly receaued the Sacrament of Vnction and hauing receaued that he desired most earnestly the Blessed Sacrament to be giueÌ„ him that being armed with so good a guyde for his iourney he might the better passe through all the squadrons of his enemyes So he and the same is related in the life of Saint Malachias written by Saint Bernard to wit that he tooke his last voyage foode the most Blessed Sacrament I meane after that he had receaued the Sacrament of Extreme vnction Besides these
Christ be entiere liuing both vnder the one and other forme Our Lord then would that by these mysteryes there should be extant amongst vs a continual daily remeÌ„brance of his passion by which we haue escaped all euill obteined al good heÌ„ce it came that our Lord said vnto his Apostles speaking of this Sacrament Do ye this in my remembrance the Apostle S. Paul expounding these-wordes of our Lord sayth As often as ye shall eate this bread and drinke the cup you shall shew forth the death of our Lord vntill hecome That is to say as often as you shall come vnto this most sacred mystery you shal be mindfull that Christ left his life for you and this remembrance shall still endure or continew vntil the second coming of our Lord that is euen vntill the end of the world And our Lord wold haue vs daily to be mindful of his passion death because he knew this remembrance to be very profitable for vs that being mindeful of his great charity towards vs we should as well in our life as in our death repose all our trust or confidence in him for what will he be able to deny them for whome so freely and liberally he hath bestowed his owne life Another fruit of this celestiall banquet is designed in these wordes mens inpletur gratia the soule is replenished with grace which is the singular priuiledge of this Blessed Sacrament when it is receaued with due preparation and disposition of the receauer for as corporall food is but one thinge and by eating is conueyed into the stomacke yet notwithstanding it doth repayre nourish strengthen comâ—rt all the members of the body and conâ—ary wise to much abstinence from meate â—ot only makes the stomake empty but â—eakens and extenuates all the members it maketh them vgly and languishing in fine kills the body so this Diuine meat doth repaire nourish and strengthen all the spirituall power of our soule the memory by this sacred food is filled with grace of the most sweet remembrance of the benefits of God and especially of our Lords passion by which we are deliuered and saued our vnderstanding by this food is filled with the grace of fayth not habituall only but also actuall and fayth purifyes the hart from very many errours and filleth our mind with the knowledge of duiine things which breeds an vnspeakable ioy and comfort within vs and last of all the wil by this diuine food is filled with the grace of most certeyne hope and most ardent charity which for that shee is the Queene of vertues drawes all vertues vnto it with the possession wherof a man becometh most rich of spirituall wealth By these meanes then is our soule filled with grace by this most Diuine Sacrament and on the other side too much abstinence from this food hinders all the former effects it makes vs in them alâ— feeble weake deformed and drawes in the end vnto spirituall death The last fruite is futurae gloriae 〈◊〉 pignus datur there is a pledge giuen vs 〈◊〉 this most soueraygne Sacrament of thâ— glory to come the metaphor of a pledge 〈◊〉 taken from the ordinary condition annexed to a promise made amongst men because that which is promised cannot be denyed when there is a pledge giuen for the performance our Lord left his body in the SacrameÌ„t of the Eucharist as a pledge of our heauenly felicity and therefore he who at his death receaueth his Blessed body with due purity of mynde and reuerence he shall before his Redeemer shew his pledge and cannot be excluded from hiâ— celestiall happinesse And he indeed sheweth this pledge who dyeth vnited with Christ by true charity which the worthy receauing of this Sacrament did leaue in the soule for then the soule issueth forth of the body as an Espouse leaning vpoÌ„ her beloued Cant. 8. And this is that which S. Iohn writeth in the Apocalips when he sayth Apoc. 14. Blessed â—re the dead who dye in our Lord That is blesâ—ed are they who do dye conioyned vnto â—ur Lord as members vnto their head Ioan. 3. No man ascendeth into heauen but he who came downe from heauen the Sonne of man who is in heauen The Sonne of man is Christ who ascended not without his body of which he is the head and for thiâ— cause only such doe dye in our Lord who in their deaths doe adhere vnto him as meÌ„bers to their head which blessing al they do get who a little before they dy do worthily receaue Christ in the holy Eucharist And this hitherto haue we sayd touching the preparation of the sicke man to receaue his last food and heauenly Manna before that it be present brought vnto him For as soone as it is brought the sick man must as he is able lift himselfe vp and eyther on his knees or with humble bowing downe his head adore his Lord and Sauiour often it falls out that our Lord giueth such strength and vigour that men eueÌ„ ready to dye do rise at that tyme fal on their knees and so we reade of Saint VVilliam Archbishop Bourges in France Vt autem c. When he knew that his Lord Creatour was come vnto him presently recouering his strength he lept out of the bed as though that the ague had quite left him not without the amazement of such as were present especially for that he seemed to be at the last gaspe went wiâ—â— a speedy pace to meet his Sauiour chariâ—â— yielding him strength thereunto kneeling downe all bede wed with teares he adored him and to the end he might often kneele he was often lifted vp from his knees and with singular deuotion he coÌ„mended his last agony vnto Christ earnestly praying that if yet any thinges remayned to be purged that he would heere cleanse it that the wicked enemy might fynd nothing in him So farre the history of his life Now it seemeth to me a thing most requisite and to be practised at that tyme that before the sicke man do receaue the body of his Lord he repeat or heare an other read vnto him those verses of Saint Thomas of Aquin which at once do professe our fayth stirre vp our hope and kindle our charity the verses are these Adoro te deuotè latens Deitas Quae sub his figuris verè latitas c. I thee aÌ„dore O hidden Deity who couered in these outward signes doest lye My hart to thee doth tender all his might which contemplating is dazeled quite My sight my tast my touch in thee do faile me my hearing only doth for fayth auaile me To all that Christ hath spoken I agree then this truths word no truth can euer be Vpon the Crosse thy Godhead sole was shrowded thy Godhead heere maÌ„hoodly or ' clowded Yet them beleeuing both and both confessing I begge the happy theefs obtayned blessing Thy wounds with Thomas I nor see nor touch Yet thee
my God to be I do auouch Make me belieue in thee still more more Of hope charity increase my store O sweet remembrance of my dying Lord true bread that vnto man doest life affoord Daigne to my soule on thee alone to liue and alwayes with that food sweet tast to giue Sweet Pellican deerest Soueraigne my vncleane hart clense with thy bloudy rayne VVherof one drop sufficient power contaynd to purg the world though al with sin destaind Iesus who now doest vnder veyles appeare when shall it be which I esteeme so deare That I beholding thy reuealed face May by that glorious sight with thee find place Amen Hauing dououtly sayd or heard these verses hauing made the ordinary confession which beginneth with Confiteor Deo c. and hauing taken the absolution and blessing of the priest and sayd Domine non sum dignus let him add with as great â—â—mility deuotion as he can these wordes Into thy handes O Lord I commend my soule and then he may securely â—â—ceaue this sacred celestiall Sacrament After the communion there remayneth thanksgiuing vnto God for this so excellent a benefit and besides vocall prayers which he may reade out of some pious bookes it were also very behofull that he who hath now receaued his last food for his iourney and passadge vnto heauen should enter into the closet of his hart and meditate with himselfe in silence on those most sweet wordes of our Lord Iesus in the Apocalips I stand at the dore and knock if any shall open it vnto me Apoc. 3. I will enter in vnto him I will sup with him and he shall sup with me for these wordes doe most fittly agree with those who come from the holy communion for our Lord who instituted this Sacrament in the forme of a baÌ„quet desireth nothing more then that all Christians should repaire vnto this feast and this is signifyed â—y those wordes Ego sto ad ostium pulso I â—tand at the dore and knocke that is I doe â—nuite my selfe to this common feast that â— may also be fed si quis mihi aperuerit if any shall open the dore vnto me assenting vnto this good desire which I haue inspired that we may feed and feast togeather intrabo ad eum I wil enter in vnto him by the communion of this holy banquet Psal 103. I will sup with him he shall sup with me Because that God is sayd to sup with vs when he is delighted with our spirituall progresse in vertue according to that of the Psalmist Our Lord will reioyce in his workes And in another place Let my speach be delightfull vnto him and I will be delighted in our Lord in which wordes is expressed the mutuall delight as it were a sweet banquet of God with the soule and of the soule with God for God is delighted with the spirituall profit of the soule and the soule is delighted with the benefitts receaued from God of which the chiefest is that by this sublime Sacrament he vouchsafeth to linke and vnite himselfe after a sweet manner with our soule Wherefore let the faythfull soule after the receauing of this Sacrament reflecâ— and thinke with it selfe how sweet soueraigne a thing it is to haue Christ himselfe as a guest within it whiles the Sacramentall formes remayne not only as God but also as man and to be able to deale confidently with him to conferre with him our dangers and anguishes 〈◊〉 our passadge from this body from his haâ—â— to commend himselfe vnto him and to desire of him to beate backe the common tempter of mankynd then most busy to send vs an Angell to accompany vs and to bring vs safely into the port of saluation CHAP. VIII Of the eight Precept of the Art of dying well when our Death is neere which is of Extreme Vnction THE last Sacrament is holy Vnction which is able to yield great comfort vnto the sicke if the force and vertue therof be well vnderstood and the SacrameÌ„t itselfe taken in due tyme. There be two â—fects of this Sacrament as we sayd in the â—rmer Chapter corporall health and reâ—ission of synnes let vs speake a little of â—yther Of the first thus writeth S. Iames â—s any sicke among you Let him bring in the priests â—f the Church and let them pray ouer them annoynâ—ing them with oyle in the name of our Lord and â—he prayer of fayth shall saue the sicke These wordes are playne and conteyne a promise Two reasons may be giuen why in our dayes so few sicke men do recouer their sickenes notwithstanding that they receaue this Sacrament one is for that now a dayes this remedy is applyed to the sicke later then it should for we must not expect miracles by this or any other Sacrament and it were a miracle if one that is at the last gaspe should presently recouer but if this Sacrament were ministred vnto then when first of all they beginne to be daungerously sicke we should then often see this effect of recouery which wold not be done in a moment but would follow in tyme and this is the cause why that such as are to be executed by way of iustice are not anneyled because that they cannot without a manifest miracle be deliuered from the danger of death Anothâ— reason is because it is not expedient euâ— for the sicke man to he deliuered from hâ— disease but rather it is better for him to dy and the prayer of the Church which is made in this Vnction doth not absolutely desire the health of the sicke party but only to recouer his health at that tyme if iâ— be auayleable for his saluation Another effect of this Sacrament is remission of sinnes for thus speaketh Saint Iames Et si in peccatis fuerit remittentur ei and if he shall be in synnes they shall be forgiuen him But for that the remission of originall synne doth belong properly vnto Baptisme the remission of actuall to baptisme also in case the baptized be growne in yeares or to the Sacrament of peÌ„nance for syns committted after baptisme therefore the Deuines do teach the sins which are remitted in the Sacrament of Extreme Vnction to be the relickes or remuants of synne of which relikes or remnants there be two sorts sometymes relikes of synnes are called eyther the mortall or venial sins which are committed after that we haue receaued the Sacrament of pennance and are no afterward confessed to our ghostly Father â—yther out of ignorance for that â—he penitent did no take them for mortall or out of forgetfulnes because he did not â—hen remember them and therefore the sicke man sought not for a priest to whom he might confesse them These reliks doth the SacrameÌ„t of Extreme Vnction take away and of this kynde of synnes Saint Iames sayth If he shall be in sinnes they thall be remitted him which the Councels of Florence Trent doe teach especially the latter in the
dolour like a damned wretch beganne to tell them that he saw hell open and the Diuell drowned in the depth of the pit neere vnto him Caiphas and others that killed our Lord giueÌ„ ouer to those reueÌ„ging flams neere also vnto theÌ„ he said Owre tâ— that I am I see a place prepared for 〈◊〉 euerlasting daÌ„nation the BrethreÌ„ hearing this began earnestly to perswade him that yet whiles he was in his body he would repent he vtterly despayring answered it is now to late to chaunge my life seeing that I haue seene my iudgement ended thus speaking without receauing the B. Sacrament he departed this life and was buried in the vtmost part of the monastery So Saint Bede and whereas this wretched Monke sayd there was now no tymâ— left to amend his life he speake not that out of truth but out of the suggestioÌ„ of the Diuell for the holy Ghost expresly pronounceth by the Prophet Ezechiel â—zechiel â— 33. that God is alwayes ready to imbrace such who are conuerted from synne to repentance and more plainly S. Leo in his epistle to Theodorus Bishop of Forotulia in these wordes To the mercy of God we can assigne no measure or apoint any tyme to whose presence a true conuersion fyndes no delay the spirit of God saying in the Prophet when thou shalt lament thy sin then thou shalt be saued I will add an example or two more to shew that vertuous men also at their passadge out of this life are often tempted with the sin of desperation there is extant in Surius the life of the Count Eleazarus who liued a Virgin with his wife Dalphina and shined after his most holy death with many miracles this Count notwithstanding at his death endured most stronge tentations for thus writeth the Authour of his life in the last Chapter Ad extremum in agone positus c. At last in the agony of death he shewed a very dreadfull looke whereby it might be coniectured that he was in perplexity for somethings that were obiected vnto him in this conflict he cryed out the power of the Diuells is great but the force and meritts of the sacred incarnation and passion of Iesus Christ hath broken and made weake their forces and a little after cryed out agayne Planè vici Now I haue ouercome a little after that agayne with a strong cry he sayd I do commit my selfe wholy vnto the iudgment of God so saying his contenance retourned to the former wont and graced with a fayre red in his cheeks with a splendour and very much beauty he yielded vp his soule vnto God There is another example much more dreadfull then this in Iohn Climacus who râ—counteth that a certeyne very Veneâ—able Monk called Stephen after that he had liued well neere forty yeares in the wildernes in fasting watching teares and prayers being adorned with many vertues he came at length to dye and when in his last agony the Diuells had found him guilty of many great crimes therâ—by to cast him into despayre he was sodenly amazed in mynde and his eyes being open with a loud voice he beganne to say sometymes thus Ita sanè reuera ita est sed poenitentia lachrimis crimen dilui It is iust as you say so indeed it is but with pennance and teares I haue washed away that spot sometymes thus Non estita mentimini it is not so you doe bely me Then agayne Verum loquimini sed fleui sed ministraui you speak the truth but I haue wept I haue serued in some other things he sayd Verè me accusatis quid respondeam non habeo You do truly chargâ— me and I know not what to answere and so dyed leauing it in doubt whether he were saued or damned These theÌ„ other the like examples do admonish vs with all diligence to cleanse our conscience before that houre that so we may not distrust in â—he mercy of our Lord. CHAP. XI Of the eleuenth Precept of the Art of dying well when our Death is neere which is of the third tentatioÌ„ that is of the hatred of God OVR Aduersary the Diuell doth not only labour as much as he can to rob such as are to dye of their fayth and hope to draw them into heresy desperation but also striues to separate the friendes of God from his frendship and to draw them into his hatred by blasphemies magical arts these men for the most part neyther feare death nor hel persuading themselues that in hell they shall lead a merry life being now become the fellowes of Diuells who raygne and rule in those parts of this point writeth Grillandus Lib. desor quaest 9. num 2. lib. 6. dâ— mag ca 1. sect 3 and out of him Martinus Delrio affirming that wheÌ„ the witches are taken by the officers as themselues haue often confessed that then the Diuell seeketh for no more or is busied in any other thing but in persuading them to remayne obstinate euen vntill death yâ—â— though they shold be brought to the placâ— of execution and the fire should be kindled promising them to deliuer their bodyes from the halter or fire and to procure that they shold feele no payns in the flams or in case they should dye by that burning yet that their death should be without all sense or feeling of any paine and so to passe without torment out of this life into the happines of the next that there they shal be like the Diuels themselues endued with as great strength knowledge wealth power pleasure as the Diuell himselfe is So doth the lying Diuell delude and deceaue them There is also another sorte of these people who albeit they be not properly witches or magitians yet are so blinded with the inordinate loue of worldly wealth as that they differ very little from Infidells â—hes 5. â—lloss 3. neyther was it without cause that the Apostle called couetousnes the worship of Idols for that wealth is the Idoll the God and all the loue and delight of the couetous My selfe going one day to visit one that was sick very neere his death when I beganne to speake vnto him about the â—reparing of himselfe to dy he with stout courage and without all feare answered me and sayd I haue desired Sir to speake with you not for my selfe but for my wife and children for I now hasten vnto hell so as you need not for me to trouble your selfe any further And this he spake with as great a peace and quiet of mind as if he had talked of walking into the fields or going to some towne neere at hand for so farre foorth had the Diuell subdued possessed his soule as now it desired not nay it would not be separated from him and yet was this man no Magitian or Necromancer but practised an art which was very dangerous and wholy set vpon gains whether by right or wrong and thus he forgot not only God but also his owne
yet belieue learned men that affirme the same why wil they not belieue those thinges which God himselfe by his Apostles Prophets hath reuealed of his owne nature and by so many so great signes and miracles hath confirmed the same If the tentation be touching those things which we beliue God to haue done or still to doe as specially the transmutation of bread and wyne into the body and bloud of Christ the accidents of bread wyne remayning as before diuers exaÌ„ples are to be alleadged of innumerable thingeâ— which we beliue God to haue done when as yet we are able to yield no reasoâ— heroâ— Who can conceaue the whole worlde aâ— the only will and commaund of God to haue beene able to be made of nothinge And yet many doe belieue it who yet cannot be brought to belieue the mystery of the Blessed Eucharist Who also were it not warranted by diâ—ine authority wold belieue the bodyes of all dead men turned into ashes or into dust or deuoured by beasts or changed into grasse in a moment at the commaund of our Lord to rise agayne And yet all Catholikes belieue this and confesse it in their Creed and the same belieued the holy Iob before some thousands Iob. 19. of yeares for he sayth I know that my Redeemer doth liue and in the last day I shall rise againe out of the earth and shall be clad againe with my skinne out of these then and other woÌ„derfull workes of God which fâ—r surpasse our reach and capacity and are by the holy Catholike Church propounded for all to belieue we may be induced to belieue the other because the Church as testifyeth the Apostle is 1. Tim. 3. The piller foundation of Truth These things and the lik may be proposed vnto such as are tempted about matters beâ—onging vnto fayth Such as are tempted about their hope to them the greatnes of Gods mercy which is infinit and farre exceeding the number or greatnes of all our synnes is to be explicated Holy Dauid sayth in the psalme Our Lord is gratious and mercifull Psal 144. he is patient and very mercifull our Lord is good vnto all and his mercyes are ouer â—ll his workes Againe he is to be put in mynde of the propitiation or sacrifice to appease Gods wrath offered vp by the mediatour of God man Christ Iesus vpoÌ„ the crosse of which S. Iohn saith He is the propitiatioÌ„ for our sins not for ourâ—alon 1. Ioan. 2. but also for the sins of the whole world Thirdly the force of pennance is to be layed open before him which if it proceed from a hart truly contrite it neuer hath any repulse from God for the prophet most truly wrote Psalm 50. God will not despise a contrite humbled hart Then also let such a one call to his remembrance the example of the prodigall childe who had scarsely pronounced these wordes Father I haue sinned against heauen and before thee when as presently the bowells of his louing Father were moued to compassion and he cast himselfe on his sonnes armes imbraced him vested him a new put a ring on his fingar and caused a greaâ— banquet to be made ready for him and all this because his sonne that had beene lost was now found agayne Last of all the example of the Apostle S. Paul is to be proposed who whiles yet he did persecute the Church was preuented by the grace of God and changed from a persecutour into a prâ—acher and this as the same Apostle writeth hapned to him that all sinners by his example might be conuerted no maÌ„ though neuer so wicked might despaire of the mercy of God This is a faythful saying worthy of al acceptance that Christ Iesus came into this world to saue sinners of whome I am the first or chiefe but therefore haue I obteyned mercy that in me Christ Iesus might shew all his patience for the instruction of such as should heerafter belieue in him to euerlasting life But such as are tempted with the most grieuous tentation of al other I mean with that which is against the loue of God and are prouoked to hate him and to loue the Diuell First they are to be taught that the Diuell is a lyar for thus sayd our Sauiour of him VVhen the Diuell speaketh a lye he speaketh of his owne because he is a lyar and Father of it where these words and Father of it Tract 41. in Ioan. hom 42. in Ioan. Genes 3. do signify the Diuell to be the Father of lyes as both Saint Augustine and Saint Chrysostome doe teach for the Diuell first before all other beganne to lye when he sayd vnto Eue and by her vnto Adam nequaquam moriemini you shall not dye for God had said vnto Adam that he should not eate of the forbidden tree if he would neuer dye on the other side the Diuell sayd that they should eate because they should not dye therefore there is no credit to be giuen vnto the Diuell because he is a lyar and the Father of lyes agayne the Diuell is already adiudged vnto hell fire withall his complices for thus God will speake vnto the wicked at the day of iudgement Goe yee accursed into hell fire which is prepared for the Diuell and his Angells they do therfore greatly erre who submit themselues to the Diuell hoping after death to rule and raigne in hell with him and there to haue great wealth and all manner of pleasures and finally it is cleere by experience that al the promises of the Diuell are deceatfull for hitherto there hath not beene one found that euer I could heare of who hath euer receaued the great treasures which the Diuell promised him or being condemned by lawfull authority to prison or to the galleys or to death hath beene able by his meanes â—o be deliuered These three things if they were seriously considered of such as desire their owne saluation perhaps there would be very few or rather none at all that would euer presume to fall from him who is true God truly most powerfull most wise most good to the diuel most lying most beggarly most miserable Of the fourth tentation we need not speake seeing that it hath euidently beene shewed that this tentatioÌ„ is not so hurtfull as healthfull vnto such as doe dye or if any desire a remedy out of the Scriptures to be able the better to beare endure the same let him whils that horrible spectacle doth last eyther reade or cause to be read vnto him the six twentith psalme which beginneth thus Dominus illuminatio mea salus mea quem timebo Our Lord is my light and my saluation whome shall I feare CHAP. XIII Of the thirteenth Precept of this Art of dying well when our Death is neere which is of the secoÌ„d remedy against the tentation of the Diuell VVE haue â—â—spatched the first remedy against the particuler assaults of the Diuell now we
Saint Paul in his second epistle to the Corinthians Id enim quod in praesenti est momentanem c. 2. Cor. 4. For our tribulation which in this life is momentary and light worketh in vs aboue measure on high an euerlasting weight of glory we not contemplating the things that are seene but which are not seene for the thinges which are seene are temporall the thinges which are not seene eternaâ—â— These Apostolicall and golden words to a spirituall man are most easy and plaine and out of them alone without alâ— difficulty he learnes the art of liuing and the art of dying well but to a carnall sensual man they are as obscure as any Cymmerian darkenes and sound as the Hebrue or Arabicke tongues do to one who knoweth no other but the Latyn or Greeke A spirituall man gathereth out of these wordes the tribulations of this life although most grieuous endured born foâ— the loue of God to be most light and most short albeit they should last for many yeares because whatsoeuer hath an end cannot be properly sayd to be of long continuance and the same tribulations to merit before God so great riches as that an vnmeasurable euer during treasure of glory and all good things is purchased by them out of which al men of capacity may see that these tribulations are not to be feared but we are to feare our sins neyther are temporall emolumeÌ„ts to be much regarded but eternall only And hence it followeth that men are to liue well on earth that they may happily raigne in heauen and consequently liue dy most securely But sensuall men that haue no spirit who in wordes say that they belieue the words of the Scripture and deny it in deeds they doe plainly peruert the words of the Apostle and say if not with their tongue yet in their hart that pouerty ignorance ignominy iniuryes tribulations are most grieuous therefore with all care to be auoyded preuented repelled albeit they should for that end lye deceaue commit murther offend God and afterwards go to hell firâ—â—or say these men who knoweth whether any where there be a hell Or who hath euer seene this eternall weight of glory But we fynde by experience we know for certeyne yea we feele with our hands pouerty ignominy and iniuryes to be ill Thus doth the world and such as are of the world not deliuer in wordes but testify in their actions and this is the cause why the greatest part of men doe liue ill and dye most miserably And to alleage an example or two of the bad death of the damned we haue in the fourth booke of S. Gregoryes Dialogues the example of one Crisorius who being one of them whom I now described a politike fellow wise and in worldly affayres very practicall but withall as S. Gregory noteth very proud and couetous this man being now come to the end of his life opening his eyes saw most filthy and vgly spirits to stand before him to draw neere that they might take him away perforce and carry him into hell the poore man began to tremble to wax pale and with loâ—d cryes to aske for respit crying and saying Inducias vel vsqâ—â—ane inducias vel vsque mane resâ—it 〈◊〉 till to morow respit but till to morrow and whiles he thus cryed euen in the very speaking his soule was taken away from his body by which it is most cleere that he saw that vision for our instruction that it might be a warning to vs seeing that in respect of himselfe it was nothing auayleable And this vsually hapneth vnto such as differ or delay their amendment vntill the last houre of their life and of this number are they to be reckoned who as Saint Gregory sayth in the beginning of his fourth booke doe not easily belieue any thinge that they do not see with their eyes or if they belieue they doe not belieue as they should by reforming their liues to the prescript of vertue Another example is in the same place where Saint Gregory writeth of a Monke that was an Hypocrite who was thought to fast whiles in the meaâ—e tym he did secretly eate and drinke and the same Saint affirmeth the sayd Monke to be damned in hell fire for he acknowledged his synne but did no pennance for it for God on the one side would haue his Hipocrisy detected and on the other gaue him not grace to repent that othâ—â—â—ay learne not to delay their coÌ„fession â—â—peâ—nance vntill the end of their life But not to stay longer in discoursing of such who through their owne negligence haue not learned the art of liuing well therfore haue miscaryed in their ends I returne to the wordes of S. Paul which are very full of mysteryes most wholsom documeÌ„ts First it is good to note how far the Apostle doth extenuate his owne merits and labours endured for Christ and extolleth the glory of the Kingdome of heauen which is the reward of our merits That sayth he of our tribulation is momentary and light this is the extenuation of his merits The Apostle with all possible endeauour had laboured almost fourty yeares for when he was called by a voice from heauen vnto Christ he was a young man Cap. 7. for so it is written in the Acts of the Apostles the stoners of Saint Stephen deposuerunt vestimenta sua secus pedes adolescentis qui vocabatur Saulus they layed their garments at the feet of a young man called Saul He liued a Christian euen vnto his old age for so he writeth of himselfe vnto Philemon cùm sis sicut Paulus senex seeing thâ—â— arâ— like Paul an old â—an therfore he â—â—towed his youth his middle and old age in the seruice of Christ and yet hâ— sayeth that his tribulations which were continuall without intermission from his conuersion vntill his MartyrdoÌ„ were out momentary and what he sayth is true if his tribulations be compared vnto the eternity of euerlasting felicity though in respect of our tyme they dured for a long while To the shortnes he addeth their lightnes Momentaneum leue tribulationis nostrae And yet how sharâ— and cruell his tribulations were himself declareth wheÌ„ in the first to the Corinthians he sayth 1. Cor. 4. Vsque in hanc horam c. Euen vnto this houre we hunger and thirst are naked and are beaten or buffetted with fists and haue no place of aboad and labour with our own hands we are cursed and we blesse we suffer persecution and endure it we are blasphemed and we entreat we are made as it were the filth of the worlde and the scum of all euen vntill this present tyme and in his other Epistle vnto the same Corinthians he addeth further 2. Cor. 11. In laboribus plurimis c. In very many labours in prisons more often in strips aboue measure in deaths often of the Iewes fiue â—â—â—es had I fourty lashes saue one thrice was I