who honor thee in this world but to resplendent and most excellent verity her self Axi Thy discourse hath made mee change my mind I am now so far from fearing death that contrariwise I ardently desire the same and to expresse my selfe more magnanimiously I am already in a maner out of the world and begin to enter into these diuine and eternall paths so that being wholly eased of my infirmity I am quite become another man than that I was before CICERO in his dialogue of old age towards the end THere remaines a fourth reason which seems to vexe and torment olde age that is to say the approach of Death which at that time can not bee farre off But I think that old man to be very miserable which in the space of so long time before neuer learned that death simplie was not to bee feared but rather to bee cōtemned if it destroy the soule as some thinke but according to my opinion it ought to bee desired seeing it leades man to a place where he shall liue eternally Wee cannot finde any one betwixt these two opinions What should I then feare if I either feele no misery at all or if I shall bee happie after death Besides this is ther any man so foolish how yong a Gul soeuer he be to suppose that he hath a Patent of his life but til the euening He is so farre from that that euen youth it self is subiect to many more kinds of death than old age yong men sooner fall into diseases they are more grieuously sicke and hardlier healed so that it is rare to see men liue to bee olde If this were not wee should liue more wisely and happily for old men are indued with the vnderstanding of counsel and wisedome and without them Cōmon-wealths could not stand on foote But let vs come to this feare of present death and in that olde age is wrongfully charged to be subiect to this apprehension feeing this is a more common accident with youth For my part I felt in the death of my sonne your brothers of whom great hope of good hereafter was cōceiued that death threatens all ages Some body may reply that a yong man hopes to liue long which one aged cannot expect This hope is truely the hope of a yong man that is to say of a light head For is there a greater sottishnes than to make sure and certain of that which is altogether vncertaine and vnsure But an old man hath no reason in the world to cōceiue any such hope and I affirme that his condition herein is far better thā a yong mans in that he hath obtained what the young man doth but hope for and that is long life which the olde man hath passed I pray you what length doe you find in a mans life fet down vnto me the longest of all others Let vs consider the age of the King of the Tartessians for I find in bookes that one Arganthonius reigned fourescore and liued sixescore yeeres but I see that ther is nothing long but tendeth to some period the which being attained vnto all the rest is gone and past ther remaining nothing but what thou hast obtained by Iustice and pietie The howers passe away so doe the moneths that past neuer returnes againe what will come hereafter we knowe not Euery one must be contented with the time allotted him to liue For as hee that playes a Part vpon a stage needes not to repeat the whole Comedie from one end to the other to make him be accompted a good Actor so that in the Part which he properly plaieth he giue contentmēt to the spectatours no more is it requisite that the wise man should liue as long as the oldest man that euer liued in the worlde because a shorte life is long enough for a man to carrie himselfe therein honestly and vertuously And so if our dayes shoot out at length we must be no more weary of them than labourers that after the beautie of the Spring time see Summer ensue and then Autumne For the Spring time resembles youth and makes some demonstration of the fruits which afterward must be reaped Other ages are proper to gather and lay vp the increase of the earth and the fruit of olde age is the remembraunce of those goods which wee haue formerly purchased whatsoeuer is done according to nature we may place in the rank of good things But what is more naturall than to see old men die The same falles out to youth but somewhat against Nature and as it were in despite of her so that when yong men die me thinkes I see as it were a great fire quenched by an huge quantity of water where as contrariwise old men droppe away of thēselues without any violence offered like to a fire that quencheth of it selfe And euen as apples but greene and vnripe fall not from the trees except we violently pluck them off being ripe they fall off without vsing any great force thereto so also young men seeme to die not without some violence offered to their nature old men quite otherwise The which so cheares mee vp that the neerer I approach vnto death the neerer I discerne my selfe to hale in with that harbor and port where I pretend to anchor after so long dangerous a nauigatiō All the ages of our life are limited but only old age wherein wee liue vertuously as long as the means yet remaines to labour in our vocation and otherwise to hold death in contempt the which may bee the reason also that old age is more ardent and couragious than youth This is that which Solon answered to the Tyrant Lisistratus who interrogated him concerning vertue wherewith he so braued him and was alwaies opposite to his designes because sayd Solon I am old but the ende of this life is then most sweet and excellent when the same Nature which built defaceth also her worke whē a man til the last retains his senses vnderstāding entire For euen as the Carpenter or Architect can easily when he lists plucke the ribs and beames of his ship asunder or the other plucke downe that building which he had erected euen so Nature most properly dissolueth a man whom shee before had sodered together of two so different pieces now al kind of Soder and conglutination lately made is hardly dissolued but in that old and long worn it is otherwise and so the remainder of life is not much desired or sighed after by the aged who haue reason rather to be ready to dislodge expecting minutally the great Captains comandement which is God without whose will and pleasure as Pythagoras sayd wee are prohibited to leaue our Guarison Corps du guard wherin we are constituted in this worlde There is a notable saying ascribed to the wise Solon wherin hee would haue his friends to mourne and lament his death which makes me thinke that his meaning onely was herein that they should shewe to
these corporall bonds The which being granted honor mee then as a thing diuine but if the soule were to perish with the body yet for all this forbeare not to feare the Gods which support and gouerne this principall worke of theirs that is called man the which like to good children performing you shall inuiolably preserue the memoriall of my name This was Cyrus his discourse a little before his death But if I shall not herein bee too burdensom vnto you hearken what I will deliuer vnto you in mine owne behalfe No body shall euer perswade me O Scipio that either your predecessors or other men of great note whō it is not requisite to name would euer haue enterprised such memorable exploits to all posterities but that they cōsidered that their being in the world was to no other ende but to procure the good of their successors Think you to speake plainely and after the manner of old men which loue to set foorth themselues that I would haue so trauelled both day and night in warre peace if my renowne and glory should finish with this present life would it not be better then to liue idle and in repose without any trouble or vexation But my soule I know not in what maner gathering together new forces regardeth happinesse with such a penetrant eye as if departing this world shee should but only then beginne to liue And if it were otherwise that soules were not immortall honest men would not aspire vnto a perpetuall glory What is the meaning of this that euery wise man dies willingly and the wicked with great grief Think you not that the soule which sees farre clearer and further off knowes well that shee is going to a better place and on the contrary hee which hath an heauie and disturbed soule sees not the like Surely I desire nothing more thā to see your Fathers whom I haue honoured and cherished And besides the desire which I haue to drawe neere thē that I haue knowen I would willingly also talke with those of whō I haue heard which shewed thēselues vnto mee by their bookes and whose names I haue set downe amongst mine owne writings Now that I drawe neere vnto them it would displease me much to hang backward or to bee rowled downe againe as wee might doe with a round ball And if some God had permitted me to returne againe into my infancie and to crie in my cradle I would very constantly and flatly refuse such an offer for seeing I haue almost run my race I would not be called backe again from my goale to the first setting forward Is ther any true commoditie in this life Is it not troublesome through al the periods thereof But admit there are some cōmodities therein yet are we far from finding satisfactiō or obtaining of our wished ends and desires I will not raile against the same as diuers learned men haue often-times done neither repent I that I haue liued for I haue so passed my time that I am of opinion I haue done some good in the world I goe out of this life as out of an Inne not as out of mine own house seeing Nature hath sent vs forth hither for a litle time to passe forward in our iourney and not cōtinually here to inhabit Oh happy will that day be when I shall depart to this celestiall assembly of soules and leaue the rascallitie of this world for I shal not only then bee with those good men aboue-named but also with mine owne sonne one of the best men that euer the earth brought foorth whose body I haue seen brought to ashes wheras in reason hee should rather haue seen the like by mine But see his soule neuer leaues mee but continually fixing her lookes vpon me she is flowen vp now into those places whither she knowes that I must follow I bare this losse patiently as it appeares but yet I confesse that I was much trobled therwith euer comforting my selfe with this Meditatiō that ther should bee no long space betweene her departure and mine Out of the Epistles of SENECA Epist. XXIIII RVminate I pray thee in thine owne minde what thou hast often heard and as often spoken but then make triall of it by effect if you haue either heard or seriously vttered the same For it would bee too great a basenes in vs as men vse to cast in our teeth that we should only vse the words and not the workes of Philosophie As I remember I haue heard you sometimes handle this common place that we fall not suddenly vpō death but march towards the same by little and little To say the trueth wee die euery day for euery day a peece of our life slides away whatsoeuer is past and gone of our yeeres Death hath it already in his hands yea and euer when we our selues doe growe our life decreaseth First we lose our Infancie then our Adolescencie and then our youth Euen to the day before this what time soeuer is past is lost and gone the present day which now we passe we share stakes therein with Death So ought we alwayes to be confirmed both in the one and the other that we doe not too much loue nor hate our life we must end it when reason summons vs thereunto but wee must not desperatly nor rashly leaue it like one that takes his runne to fetch the better rise A wise and magnanimious man must neuer flie nor shun this life except when he is departing there-from but auoide like a rock a vicious passion which surprizeth and layes holde of many which is to say the desire and hastening of death Epist. XXVI DOubtlesse I debate with my self I discusse make exact examination as if my triall were at hande and the day already comne that must giue sentence of al my yeeres and dayes past Whatsoeuer wee haue either done or said hitherto is nothing they are but vaine and slight testimonials of our courage intermixed with much deceit cousinage Death only will assure mee what I haue profited in Philosophie I therefore prepare my selfe without all feare for that day wherein without all sophistication I shall bee able to iudge whether I haue been faint hearted or magnanimious both in word and deed when I vsed to bulke forth so many iniurious and reproachfull words against Fortune Concerning the esteem we are in amongst men it is alwaies doubtfull and declining on euery side also concerning thy studies and endeuors examine well al thy whole life Death shal denounce sentence vpon thee I say that disputatiōs learned discourse sentences collected from the precepts of wise men and speach adorned shew not the true force of courage the greatest cowardes haue many times the hardiest talke then it will onely appeare what thou hast profited when thou commest to combate with Death I am well content with humane condition I haue no feare of this iudgement Thou art yonger what cares he Here is no accompt made of yeeres no man
all our life that which we liue is the least part For the rest all that other space is not properly a life but a time Euery one allotteth his life to diuers things they are miserable and sparing in holding their patrimonie but prodigall in losing of time of time I say wherein auarice is onely honest and not ignominious But chuse we one out of the troup of the most ancient in yeares Verie wel Sir wee see you haue attained to the very toppe of humane nature euen as farre as a mans age may possiblie reache You goe on the hundreth yeer or more wel cal your yeers a little to an accompt Of all this time tell me how much your creditor hath taken from you how much your Loue Mistresse howe much the commō-wealth how much your friend then after this how manie conflicts you haue had with your wife what punishment you haue inflicted vpon your seruāts what running vp and downe the citie you haue been driuen vnto for your familiars and acquaintance Annexe hereunto the diseases which you haue fallen into by your owne default and adde also vnto this that which remained without any good imploymēt Thou shalt thē see that thy yeers are fewer thā thou makest reckoning of Cal to mind whē in thy selfe thou wert resolute in any determination how many daies passed away conformably to that which in thy minde thou diddest set down how many of thē profited thee when thy countenance was fresh thy heart without feare what great neede you had of so long a life then how many sundry men haue as it were stolen and impaired it you no wayes perceiuing when or what you lost how much hath some causelesse griefe taken away from you sottish contentments some vnsauory desire or flattering cōuersation briefly after all these abstractions how little remains that was properly thine owne and then thou shalt see that for al this thou diest before thou art ful ripe and before thy best time Who is the cause hereof Why you liue as thogh you should liue for euer Good husbandry neuer comes into your mind you neuer cōsider what time is spent and gone you spend and waste as though you had abundance you feare like a mortall man and couet all like one immortall Heare what the most of them vse to alleage At fiftie yeers I will betake my selfe to mine ease when I am threescore yeer old I wil giue ouer all publike office I pray ye tell me where made you purchase of such a long life who gaue you Letters Patēts for liuing a longer time who can haue the patience while these things take effect euen as you haue ordained set them downe Art thou not asham'd to reserue the refuse of thy life only to wisdom and assigne such an age vnto that which can no more be imployd in anything else Oh it is too late to begin then to liue when we must leaue liuing Is not this a sottish obliuiō of out mortal nature to defer good healthfull coūsel til the fiftith yeer and to begin to liue at such yeers vnto which fewe euer attaine vnto Thou shalt many times heare the greatest and mighti'st personages vtter words to this effect that they desire repose they commend preferre it before all other goods They would if securely they might giue ouer all the sollitie and triumph wherin they liue That great Emperour Augustus to whom God vouchsafed more fauours than to any one ceased not to sigh after this repose to wish for vacations that hee might bee exempted from publike negotiations all his speach tended for the most part to this ende This rest tranquillity see med vnto him so precious a thing that not being able effectually to enioy it he apprehended it in conceit He which saw all things depend on himself which imposed on all nations what stood with his will and pleasure thought that day most happy when hee might but lay aside his worldly greatnesse He knew wel how great toile the goods of Fortune which are so estimable vpon earth put vs to and how many secret cares they harbor It would but bee superfluous to make mention of diuers that vnto others appeared to bee very happie and yet they themselues proued faithfull testimonials to the contrary when the whole accounts of their yeeres were cast vp But by these cōplaints they could neuer perswade others nor thēselues for euen at the very instant when such wordes escaped them their affectiōs returned to their olde wont Out of question though our life should extend euen to a thousand yeeres yet would it be restraind brought into a little compasse the seuerall ages would consume al that that space which although Nature conceale reason might exspatiate if it were well guided it must needs flie from vs in a moment For wee redeeme not this time wee doe not retayne nor slacken it by being circumspect and industrious in all things but doe rather suffer it to rowle away as a superfluous thing that may bee againe recouered Throughout our whole life wee must learn to liue and which is yet more strange through euery hower of our life we must learne to die There haue been many great men that leauing their places renouncing their estates offices and pleasures in the height of their age they sought after no other thing but to knowe how to liue well and yet the most of them left this life confessing euen then they had not attained to this vnderstanding Euery one hurries on his life and trauels in the desire of future things and wearinesse of present times but he which bestowes his whole time in this practise and truly disposeth all his dayes in such a life neither desires nor feares what may happen the day after What comes to passe how busie soeuer thou art thy life passeth away and Death wil presently surprise thee for then will ye nill ye you must bee at leasure They accōmodate their liues with their liues expence and charge they discourse and cast aboue the Moone Now the greatest losse that can bee in life is retardation Delay takes vp the first yeeres and plucks from thee things presēt while it promiseth thee those future An attending life procures great impediments which loseth to day and depends on to morrowe Thou disposest of that which is in the handes of Fortune and leaues that at randome that is in thine owne Wheron castest thou thine eye what wouldest thou attempt All future things are accompanied with vncertaintie wouldest thou knowe why the elder sort liue not long Why but obserue how olde men euen when they doate desire longer life They beg by vowes and prayers the proroguement of a fewe yeeres They conceit thēselues to be yonger than they are they are flattered with fantasies and are as sillily gull'd as if they meant at an instant to go beyond both Death and Destinie But if any infirmitie put them in mind that they are mortall Oh how dastardly they
is not his like in the worlde Tobias after so many religious workes and so high commendations of his charitable pitie became blind and yet for all this he feared and blessed God in his afflictiō and he was the more worthy of praise in withstāding his wiues temptation who would haue corrupted him saying Where are thy good deedes Tob. 2. Thou soundly feelest now the euils which thou endurest but hee being settled in the loue of God and armed with the reuerence of his name to support all affliction he yeelded not in furie to such an assault but honoured the Lorde the more by this his second patience so that afterwards this testimoniall was giuen him by Raphael saying It is an excellent thing to vnderstand and magnifie the workes of God for when thou and thy faire daughter Sarra prayed I presented the same before the face of the Lord. And when thou didst bury the dead with out delay rising euē frō the table for this purpose I was sent to proue thee and to heale thee and thy faire daughter Sarra for I am Raphael one of the holy Angels which assisteth and am cōuersant before Gods brightnes The righteous alwaies shewed themselues patient and the Apostles knew well the Lordes meaning herein that his seruaunts should not murmure in aduersitie but couragiously and patiently endure whatsoeuer fell to their share in this world There was no sinne that the Iewish people ran oftener into thā this of murmuring and impatience against God as he himselfe declareth whē he addeth Let them cease from despiting me and they shall not die Dearest brethren wee must not murmure in aduersity but patiently and constantly indure whatsoeuer may happen calling to minde what is writtē that an afflicted spirit is an acceptable sacrifice Psal 51. vnto God and that hee reiects not the humble and contrite hart The holy Ghost also speakes by the mouth of Moyses The Lord thy God shal afflict thee send thee famine to make thee looke into thine owne hart whether thou keepest his commaundements or no. Also Deut. 8.13 the Lord your God tempteth you to knowe whether you loue the Lord your God withall your heart and with all your soule Obserue how Abraham was acceptable vnto God when to obey him he made no account to lead his owne sonne to death and so was ready to be a paricide Thou which canst not loose thy sonne hee being subiect to death as others are what wouldest thou doe if God should sentence thee to put thy selfe to death Faith the feare of God should make thee ready to performe whatsoeuer his pleasure is Though thou losest thy goods though diseases vexe and torment thee on all sides though thy wife thy children thy friends be haled frō thee by death all this should not make thee to shrink although such blowes bee very heauie such trials ought not to quaile and daunt the faith of a Christian but rather stirre vp his force and courage to fight considering that the assurance of a future good should make vs contemne the annoyaunce of all present euils There can bee no Victorie before the battel fought if after the comming to hand-blowes the fielde bee left by either side then the victor obtains a glorious crowne A good Pilot is discouered in the storm and a good souldier in the conflict It is but ridiculous to braue and brag when blowes are far off to set vp the bristles against aduersitie is a certaine brand and marke of vertue The tree deep rooted in the earth is not shakē with the blustring of windes the ship that is well keeled and strongly ribbed may well bee tossed but neuer pearced by the waues when wee winnowe the corne in the open ayre the sounde graine feares not the winde which quickly blowes away the straws and chaffe Euen so the Apostle S. Paul after his shipwracks whippings long and durable afflictiōs of body protested that such trials hurt him not at all but rather did stand him in great stead so that in the full course of all these calamities hee profited the more in good An angel of Sathan 2. Cor. 12. said he the sting of my flesh was sent to buffer mee for feare that I might bee puffed vp for the which I thrice prayed vnto the Lord that it might bee remooued from mee and hee sayd Let my grace suffice thee for my vertue is perfected in infirmitie When as therefore some infirmitie weaknesse or other aduersity doth rage then our vertue is made more perfect If proued faith perseuer at last it is crowned according to that which is sayd that the furnace tries the potters vessels and temptatiōs righteous men For the rest they which knowe not God differ from vs in this point that they murmure and complaine in aduersity and contrariwise afflictions are so farre from distracting vs from pietie and Iustice that wee are rather fortified by them amidst griefes and sorrow it selfe If the bloody fluxe did weaken vs if heate make the infirmities of our mouthes more grieuous if our stomacke be sore with continuall vomiting if our eyes looke red like blood if any one lose his feete or other members when hee is constrained to cut them off because they are ready to fal away in pieces if by diuers lāguors maladies happening to the body the strength of the legs come to diminish the hearing be deafened or the sight dulled all this learnes vs to profit more and more in the grace of God What notable valour is this to enter couragiously into the field against so many plagues and euils Can any man obscure his excellencie that stands firme amidst so sundry resolutions without declining or falling to them that put not their trust in God Hee must vnfainedly reioyce and thinke the time well employed when in making trial of his faith and trauailing couragiously we march vnto heauē by the strait gate to receiue from Christ our Iudge the reward of our faith and of eternall life Let him feare death who hauing neuer beene regenerate with water and the spirit is ordained to hell fire He that hath no part in the crosse and death of Christ hee that enters by the first into the second death he that when he leaues this present life is tormented with perpetuall flames hee that onely stands through Gods patience whose sorrow and griefe is only differred and not forgotten Let such an one I say feare death Many of our brothers are dead of this plague which is to say many of them are deliuered out of the worlde As such a mortalitie is a plague to the Iewes Painimes who are Christs enemies so is it a comfortable departure to the seruants of God Though the iust die aswell as the vniust yet think not that good men die the like death as the wicked The children of God are taken into a place of ease repose but the reprobate are drawen to the punishment of eternal fire the beleeuers are presently taken
with the winde should threaten thy shipwrack wouldest thou not indeuour to recouer some Port Behold the world how it shakes and is ready to dissolue manifesting in the ende her vtter ruine Why therfore thinkest thou not on God Why reioicest thou not the condition wherein thou standest seeing thy selfe taken betimes out of those ruines shipwrackes and warranted from the blowes that threaten those which suruiue Wee must consider deare brethren and seriously meditate how we haue renounced the world that we reside therin but for a time as pilgrims and strangers Let vs euē embrace that day which summoneth euery one of vs to his proper dwelling place which hales and puls vs out of the snares of this life to put vs in possessiō of the kingdom of heauen He that trauels vp and downe countreys to some farre place desires he not to returne to his owne home If any man be vnder saile in the course towards his countrey desires he not a good winde to fall quickly with the land the more speedily by this meanes to come to the imbracemēts of his kinred and friends We call Paradise our countrey and the Patriarkes our Fathers Why run wee not then with all speed to see our countrey and to salute our Parēts A great number of friēds kinsfolks brothers and children already assured of their immortalitie and desirous of our good doe there attend and wish for vs. What a ioy will this bee both to them vs there to review and meet one another what pleasures there are amongst the inhabitants of the heauēly kingdom which now feare death no more and are sure to liue for euer There is the glorious cōpany of the Apostles the troups of Prophets reioicing in God the innumerable armies of martyrs who after hauing valiantly fought and suffered are immortally crowned In this place the Virgines triumph which subdued their own concupiscence bodily pleasures by the vigor of true continēce the charitable that by almes deedes and diuers other good workes towards the poor shewed themselues the performers of righteousnes and who hauing obeyed the commandements of God heaped vp vnto themselues a treasure in heauē where they are richly recompensed My most deare brethren let vs with all affection runne towards them and desire to bee there quickly and so to come vnto our Sauiour God behold our cogitations and thoughts the Lord Iesus Christ vouch safe to cast his eye on the resolutiō which our hearts in his promises haue vndertaken that they may haue the richest and most glorious rewards that with most ardent and zealous affectiō desire his presence Amen A Treatise of S. AMBROSE Bishop of Milan who flourished twenty yeers after S. CYPRIAN which is to say 370 yeeres after the birth of CHRIST Of the happinesse of death THE ARGVMENT IN this Treatise being diuided into 12. Chapters S. Ambrose shewes in what sense Death may be called good or euil and how many kinds of death there are Also what it is which the holy Scripture calles life death and what the meaning is of spiritual death Afterwards he prooues that death is happinesse to the faithfull seeing it is an end of sinne and by the same the world was redeemed Hereupon he cōcludes that therfore it is not to be feared teaching vs how wee should meditate thereupon But the better to take away all apprehension and bitternes he discourseth vpō al the dangers that in this world enuiron vs and vpon the discommodities of this life And then hee reenters into his former argument shewing that there is nothing terrible in death but the opinion thereof Then he proues that the soule doeth not perish with the body and entreats of the great contentment of soules after this present life as also of the happinesse of the celestiall kingdom and what wayes wee should take to come thereunto Of the happines of Death CHAP. 1. In what sense death may bee tearmed good or euill BEing to intreat of the happines of death wee must first conceiue in what respect it may bee called good or euill If it therefore hurt the soule it appeares to be an euil thing and on the contrary if the soule be endamaged nothing therby it cānot iustly be blamed Now that which is not euil is good for that which is vitious is euill also and so oppositely whatsoeuer is without vice may bee reputed good therfore good is contrary to euill and euill to good In briefe where there is no will to hurt that may be called innocēce and him we tearm culpable that is not innocent he that pardons merciful so him cruel that wil not pardon nor remit But some may replie that there are no things more cōtrary thā life and death If life thē bee reputed a speciall good must not death be esteemed as great an euill We must then obserue what life death is Life is the enioying of breath and death the priuation thereof Many thinke that it is a great happinesse to breathe to enioy life therefore is a good vnto them and a death it is to bee depriued thereof So the Scripture sayth Beholde Eccl. 15. I haue set before thee life death good and euill calling life good Gen. 2.3 and death euill comparing them one with another And to produce yet a more expresse testimony hereof the first man was placed in the garden of Eden to eate of the fruit of the Tree of life of other fruits in the garden with a precise prohibition that he should not eate the fruit of the Tree of knowledge of good and euill threatning him that he should that day die the death when he did eate therof He went beyond his cōmission lost the Tree of life being driuen out of the garden tasted of death Wherfore it followes that death is a notable euill seeing it is the rewarde of transgression and condemnation CHAP. 2. That there are three kinds of Death BVt there are three kindes of death The first is the death of sinne of which it is writtē Ezek. 18. The soule which sinneth shall die The second is death mysticall when any one dies to sinne and liues to God of which the Apostle sayth that wee are buried with Iesus Christ Rom. 6. in his death by Baptisme The third is the end of our course vocation in this worlde which is to say the separation of the soule from the body we see therefore that ther is an euill death that is when we die in sin another good wherin whosoeuer dies he is deliuered from sin and the third betwixt both for honest men repute it good and others stand in feare of it Though it deliuers all men yet are there but a few that take pleasure therein but that proceeds not from any vice that is in death that is in the separation of the soule from the body but from our infirmities in that giuing our selues ouer to the pleasures of the flesh and delights of
this life wee are afrayde to see so quicke an ende of this our earthlie course wherin notwithstanding there is more gall than honie Vertuous men such as feare God haue alwaies done otherwise for the long continuāce of their trauels in this world made them to mourne and think it much better to bee separated from this body Phil. 2. to bee with Iesus Christ so that some of them haue growen to such a point as to detest the day of their birth witnes he who said Iob 3. And let the day wherin I was borne perish For what pleasure is ther here in this life ful of anguish care replenished with a million of calamities miseries with the tears and lamentations of the afflicted wholly destitute of all consolation Therefore it is that Salomon in his booke of Ecclesiastes rather cōmends the conditiō of the dead than of the liuing Eccles 4. and further addeth Nay and I thinke him better than them both that neuer was borne for he neuer sawe the wicked workes that are committed vnder the Sunne In another place hee holds opinion that the dead infant is in better state and condition than an olde man by reason hee neuer sawe the euils that are wrought in the world hee neuer came into this darknes he neuer walked in the vanities of this present life and therefore he that neuer entered into the worlde enioyes more peace repose thā he that is come into the same And in deed what good can a man reape in this world that walkes therein but as an image and can neuer be satisfied with the desires thereof If there be any wealth to deuoure hee loseth his peace being constrained to haue his eye alwaies ouer that which with miserable greedines he sought after most miserably to possesse that which can stād him in no true stead could there be a greater slauery thā to see a man labour to amasse and heap those goods together that bring him no profit If this present life then be a continuall and insupportable burden we must needs coūt the same for a great cōfort This end is death and comfort is a good thing it followes therefore that death is a good thing That was the cause why Simeon so reioyced who knowing that hee should not die before he had seene the annointed of the Lord when they brought Iesus into the Temple he tooke him in his armes and sayd Lord thou lettest now thy seruant depart in peace as if hee before had remained in this life rather by compulsion then of his own free-will hee requiring to be set at libertie as if being hampred in some bonds he had then gone to take possession again of his freedome This bodie is as it were chained yea and which is worse with the chaine of temptations which shackles bindes torments outragiously by reason of the cruelty of sinne For we see in dying how the soule of man loseth it selfe by little and little from the bands of the flesh and beeing let out by the mouth flies away being deliuered out of the dungeon of this body Dauid made haste to go out of this temporall course saying I am a stranger Psal 39. and pilgrime before thee on the earth as all my Fathers were wherfore as a stranger he ranne speedily towards the common countrey of all the Saints requiring before death pardon of his sinnes wherewith he was defiled while he soiourned on the earth For hee that obtaines not pardon of his sinnes in this world shall neuer attaine to eternall life And therefore Dauid addes Let me retire my selfe suffer that I may bee refreshed before I goe and be no more Why pant we therfore after this life wherin the lōger any one remains the more he is surcharged with sin The Lord himselfe sayth Euery day is content with his owne miserie Mat. 6. And Iacob complained that the hundred thirty yeeres of his life Gen. 47. were short and irksome not that the dayes were tedious of thēselues but because malice here increaseth as the dayes passe away For there is not a day that passeth ouer our heads wherein wee doe not offend And therefore the Apostle sayde very well Phil. 1. Christ is gain vnto me both in life and death in the one hauing relation to the necessity of his life for the seruice of the Church and in the other to the particular benefit which he receiued by dying as wee also liue in seruing of Christ towards whō his seruants must needs shew their good affection in deliuering vnto others the doctrine of his Gospel And as for Simeon who said Now thou sufferest thy seruāt hee stayed because of Christ who is our King so that wee may not omit nor reiect his commandements How many men were there that the Romane Emperors caused to remaine in remote and strange Regions in hope of future recompense and honors Came they from thence without their masters leaue and without all comparison is it not a more excellent thing to obey the will of God than of men CHRIST therefore is gaine to the beleeuer as well in life as in death for in the qualitie of a seruant hee refuseth not to serue in this life and as a wise man hee embraceth the gaine of death It is a great gayne to bee out of the haruest of sinne to be remooued from euill and in full possession of good Saint Paul also addeth My desire is to remooue and be with Christ which were far better for me but for you it is more necessary that I should remaine in the flesh Hee set down this word necessary by reason of the fruit of his trauels and the worde better by reason of his celestial grace and thrise happie coniunction with Christ CHAP. 3. What death is and what life according to the Testimony of the holy Scriptures and of spirituall death SEeing then the Apostle teacheth that whosoeuer leaues this mortall bodie goes to Christ if he hath truely knowen serued him let vs a little consider what death what life is We knowe because the holy Scriptures auerre it that death is a loosing of the soule frō the body and as it were the separation of a man For in dying the soule is disioined frō the bodie Dauid therefore seems to allude hereunto when he sayes Thou hast broken my bonds Psal 116. I will offer thee sacrifice and praise The precedent verse of this Psalm because the death of the Saints is precious in the eyes of the Lord sheweth that by these bonds is vnderstood the coniunction of our bodies with the soule And therefore foreseeing euen then that hee was in the number of those faithfull that had deuoutly rendred their liues into the handes of Christ he reioyceth on his part hee also faithfully offring vp himselfe for the people of God to fight with huge Goliath hand to hand and by himselfe alone to remoue the opprobrie peril which then threatned the
people of God In which when he presented himselfe frankly vnto death to appease the wrath of God being readie in the name of all others and for their comfort to beare the scourge of GOD he knew well that it was farre greater glory to die for Christ than to raigne in this world can there bee a more excellent thing than to offer vp our selues vnto CHRIST Although therefore the Scripture speaketh of diuerse Sacrifices of Dauid yet is there a mentiō of this one particular in this Psalme which sayth I will sacrifice vnto thee praise and thankesgiuing hee said not I doe sacrifice but I will minding hereby to inferre that a sacrifice is then perfect whē euery beleeuer is deliuered out of the bandes of this body to appeare before the Lord then presents himself to him in a sacrifice of praise because no praise nor thanksgiuing is perfect or accomplished before death and no man can be truely praised in this life by reason of the vncertaintie of that to come Death therefore is a separation of the soule from the body for that which further remaines we said before howe S. Paul declared That to be dissolued be with Christ he esteemed a farre better thing than to tarrie here still What else procureth this separation but the dissolution of the bodie and bringing of it to repose as for the soule it is her freedome introduction to peace ioy that is to say to liue with Christ if it beleeue The chrildren of God therefore do nothing in this worlde but purifie thēselues frō the contaminations of the body which are as bands to tie vs in labor to free thēselues from these difficulties renouncing of pleasures shunning dissolutenes the flames of cōcupiscēce Is it not thē true that euery faithful soule liuing here belowe is conformed and ioyned vnto death whē she studies to die in her selfe to all carnall delights and to all the desires and allurements of the world Thus was the Apostle dead when hee said Gal. 6. The world is crucified to mee and I to the world In fine to the end wee might knowe that death is in this life and that it is good he exhorteth vs to bear in our bodies the death or mortificatiō of our Lord Iesus for he who hath in him the death of the Lord Iesus hee shall haue his life also in his body Death therefore is necessarie in vs to the end that life may be necessary also There is a good life after death that is to say a great felicitie after victory a good life at the end of the combate whē the law of the flesh can no more contradict the lawe of vnderstanding when death striues no more against the bodie but that the victory ouer death is inclosed in the same And I knowe not whether of these two are more effectual 2. Cor. 4. this life or this death considering the Apostles authentike testimony who sayth Death therefore is necessary in vs life in you How many nations were reuiued by the death of one man The Apostle then as you see 2. Cor. 4. teacheth that those who enioy this present life must also desire this present death to the ende that the death of Christ may appeare in our bodies and that wee may participate of this felicitie by which our external man is destroyed to the end that heauens mansion place may bee open vnto vs. He therefore conformes himself well vnto death that retires from the earnest desires of the world that looseth the bands wherof the Lord speaks in Esay Loose the bands of vnrighteousnes Esa 51. break the obligations of vniust exchange let them goe free that are troden vnder foote vntie the knots of wickednes Hee approcheth neere vnto death that strips himselfe of the pleasures of the world that disintangleth himselfe from terrestriall cogitations and raiseth his minde to the heauenly Tabernacle within the which Saint Paul was conuersant euen while he liued here belowe otherwise hee woulde not haue sayde Phil. 1. Our conuersation is in heauen the which may also be applied to the zeale meditatiōs of this holy man for his thoughts were there there his soule frequented the studies and indeuours of his minde were raised vp thither the limits of this body being indeed too strait to comprehend the apprehensions of a man truely wise who aspiring to such a good separates for the time his soule from his body and hath no more to doe with the same in contemplating of that trueth which he desires openly to see for which cause he seekes nothing more than to bee freed from the snares darknesse of this body For wee cannot with our hands with our eyes or our eares conceiue this celestiall trueth because things visible are temporall and those inuisible eternal And besides our sight is oftentimes deceiued and we discerne things farre otherwise than indeed they are our hearing also deceiues vs and therfore wee must looke to inuisible things if wee will not bee deceiued When may we then be assured that our foule is not deceiued When is it that she layes hold on the throne of veritie euen when she is separated frō the body which then can abuse nor deceiue her no more The same deceiued her by the regard of the eyes by the hearing of the eare therefore it is necessarie that she should leaue abandon it And therefore the Apostle minding to shew that it was not by bodily repose but by the eleuatiō of the soule the harts humility that had found out the trueth he sayth that our conuersation is in heauen He therfore sought in heauen that which is trueth and shal so remaine for euer And thus retiring his thoghts and all the force of his vnderstanding without reuealing himselfe to any other but knowing and considering well of himselfe resoluing to followe that which he tooke to bee trueth and perceiuing that to be false flitting which the flesh desires and chooseth fraudulently he rightly blasoned this body calling it the body of death For who can discerne with his eyes the brightnesse of vertue Who can gripe righteousnesse with his hands or see wisedom with his bodily eyes Briefly when we meditate on any thing wee would not willingly see any body we like not to heare any noyse about our eares hauing somtimes our minds so fixed as wee see not that which is before our eyes And in the night our cogitatiōs are more firme and we conceiue the better of that in our hearts which serues for our document and instruction where-vnto that saying of the Prophet in the 4. Psalme hath reference Ponder with your selues vpon your beds Often-times also diuers men cloase their eyes when they would profoundly consider of any affaire auoiding at such a time the impediment of sight Otherwhiles we seeke out solitarie places to the end that no body may trouble vs or by his prattle turne vs out of the right way
our saluation Hee sheweth vs vaine and ridiculous things afarre of and perswadeth vs that all is magnificence and happines he terrifies vs with such things as we should not be afraid of and maketh vs flie that which we should embrace He calles summons allures and flatters vs by the interposition of our concupiscences if this bee not enough hee stormeth and rageth endeuouring to terrifie vs both within and without O eternall light and truth Oh heauenly Lord most mercifull Father scatter and dissipate these clowdes of ignorance and errour illuminate our vnderstandings and permit vs not to approach vnto that which thou commādest vs to flie which is pernicious and hurtfull to vs that we may desire nothing but that which is truely to be desired that is to say thy selfe who art the source and spring of all goodnes and of our life and eternal felicitie All flesh is grasse and the glorie of a man is as the flower of the fielde procure then that we may seeke for our stay and cōtentment in the grace which thy Sonne brought vnto vs that our life may bee inclosed in him so that in the day of separation of our soules from their bodies wee may absolutely finde it again in heauen in expecting chearfully and with assured ioy the most happie resurrection of this flesh wherein all corruption infirmitie and reproach being abolished and death it selfe swallowed vp in victory we may liue eternally with thee in an incōprehensible felicitie wherwith thou shalt be glorified Maintain therefore thy childrē good Lord in this faith hope accōplishing in them thy worke till they intirely be with thy self to enioy the inheritāce glory which thy onely Sonne purchased for them by his merits Amen A Prayer O Lord Iesus Christ creator redeemer of mankind who didst say I am the Way the Truth and the Life I beseech thee by that vnspeakeable charitie which thou shewedst in offering thy selfe vp to death for vs that thou wilt not permit me to swarue a whit frō thee that art the Way or to distrust in thy promises seeing thou art Trueth performest whatsoeuer thou doest promise Make me to take delight only in thee who art eternal Life without whō ther is nothing worthy to bee desired either in heauen or earth Thou hast taught vs the true and onely way to saluation that we might not goe wandring vp and downe in the by-paths of this world reuealing vnto vs more clearely than the Sunne at noon dayes what wee ought to beleeue performe and hope after wherin we should rest satisfied and contented It is thou that madest vs to vnderstand how vnhappy we were in Adam that there is no meanes to escape the perdition wherein wee are altogether plunged but by faith in thee Thou art that resplendent light which appearest vnto those that trauell thorow the desert of this life and who hauing deliuered vs out of the darkenesse of spirituall Aegypt◠doest disperse the clowdes of our vnderstanding and enlightenest vs that wee may contend after the promised inheritāce which is eternall life into the which the vnfaithfull shall neuer enter but those who assuredly relie on thy holy promises Oh what goodnesse hast thou vouchsafed to send down from the bosome of thy Father and his eternall throne vpon earth in putting on our beggerly nature and of a Master to become a seruant that by thy doctrine thou mightest chace away the darkenesse of our ignorance prepare and addresse our feete vnto the way of peace and make plaine vnto vs the way of saluation such a way being appointed vs in following whereof no man can goe astray or bee wearie seeing thy grace and power doeth accompanie vs therein all the dayes of our life And moreouer by the comfort of thy holy Spirit thou doest strengthen vs and redouble our courage in passing the same Thy worde is the breade wherewith we are nourished and thy promise is the staffe wheron we leane Thou thy selfe by a secret and incomprehensible power doest conduct and maintain vs therein after an admirable maner that we might the more couragiously march towards thee both in foule and faire weather And as thou hindrest and preseruest vs from falling into the snares of the world and Sathan euen so in that thou art the trueth it selfe thou remouest farre from vs all doubtes scruples and distrusts that might anie wayes disturbe arrest or diuert vs during this our course Thou makest vs to discerne the ende and scope of heauenly vocation the worlds miserie and vanitie the fragilitie of this present life the gate of death and the happie and blessed life which is within the same And as thou art this true life euen in this worlde thou doest quicken vs by thy truth that are poore miserable dead wretches in sinne Thou augmentest this life by the ministerie and efficacie of thy holy Gospel and confirmest it by the vse of the Sacraments which thou hast ordained for the fortification of thy childrens faith while our corruption and that which is mortall in vs being defaced by the resurrection wee may exist and liue eternally with thee in bodie and soule then when thou shalt bee all in all Eternall life is to knowe the true God thee his Sonne who was sent vnto vs. Now wee behold thee by faith as in a mirror obscurely but one day we shal see thee face to face to be trāsform'd into thy glory wholly reformed according to thine owne image I beseech thee most mercifull Sauiour that thou wilt increase my faith that I may bee so well grounded in the doctrine of my saluation as nothing may be able to misleade mee augment in mine heart the reuerence which I owe vnto thee that I may neuer swarue from thy obedience strengthen me in such a sort that neither alluremēts nor threatnings either catch or astonish mee but that I may adhere constantly to thee who art my life euen vnto death Procure that in the power of thy promises and holy spirit I may bee heated more and more in thy loue and so leauing behinde the things of this world I may bend my selfe to that which is solide and perfect Encrease thy grace in mee that from day to day I may die in my selfe to bee reuiued and conducted by thy fauour fearing none but thee O most mighty and puissaunt God louing none but thee euen as there is nothing truely amiable but thy glorious selfe boasting in nothing but thy grace and mercie which is that whereof onely thy seruants should glorie they seeking after none other happinesse but thee nor desiring nothing but thy selfe who art the full and perfect felicitie of all the faithfull Amen Another LOrd Iesus that art alwayes mercifull and ceasest not to bee my Sauiour as well in aduersitie as prosperitie graunt mee the grace to rest satisfied with all humble obedience in thy will whēsoeuer it shal please thee to mixe some sower amongst so much sweete as thou hast caused mee