praecincti Let your loynes be girded this is the literall sense of these wordes that we be ready and stopped by no entanglements to runne to meet with our Lord when he shal call vs by death to this particuler iudgement This similitude of girding the loynes is taken from the custome of the Easterne people who did weare long garments almost to their feet and when they were to walke apace they did gather vp their garment and girded therewith all their loynes least the length of their weed might hinder their hast and make them go more leasurely for which cause it is said of the Angell Raphael who â—ame to accompany the younger Toby Tunc egressus c. Then Tobias going forth Tob. 5. found a faier young man standing girt as it were ready to walke By occasion of this custome of the Easterne people 1. Pet. 1. S. Peter wrote propter quod succincti lumbos mentis vestrae soby perfectè sperate c. For the which cause hauing the loynes of your mynd girded sober hope perfectly c. and S. Paul to the Ephesians state succincti lumbos vestros in veritate stand yee hauing your loynes girded in truth Now to haue our loynes girded doth signify two thinges first the vertue of chastity secondly a promptitude or readines to meet with Christ whether he come to the particuler or generall iudgement Aug. lib. de contientia Loco citat The first sense is admitted by S. Basil in his exposition of the first chapter of the prophet Isaias by S. Augustine and S. Gregory and truly amongst all the passions and perturbations of the mynde no one doth so much hinder our swift and ready passadge to meet with Christ as the concupiscence of the flesh as on the other side nothing maketh a man more ready to runne and follow Christ then doth virginall chastity Apoc. ca. 14. 1. Cor. 7. for we read in the Apocalips that the Virgins doe follow Chrisâ— whersoeuer he shall goe to this doth S. Paul exhort vs saying qui sine vxore est c. He who is without a wife is careful of those thinges which concerne our Lord how he may please God but he who is with his wife is carefull how he may please his wife is deuided But the other exposition which doth not restraine and limit these girded loyns to chastity alone but extendeth it to prompt obedience of Christ in al thinges is of S. Cyprian Lib. de exhor Mart. cap. 8. and is generally admitted by all Commentours on S. Lukes Gospellâ— the meaning then of this place of thâ— Ghospell is that all the affaiers of this world albeit very good and necessary should not so farre forth possesse our myndes as that they should hinder this chiefest most principall care of being ready to meet our Sauiour when he shall call vs by death to yield an account of all our workes yea also of our words and thoughts euen our idle words vayne cogitations For what shall men wholy drowned in the world at that tyme doe when death at vnawares and not looked or prouided for shall come who in the whole course of their life haue neuer thought of giuing an account vnto God of all their workes of all their wordes of all their thoughts of all their desires of all their omissions shall such think you be able to haue their loynes girt runne to meet with Christ Or rather shall they not be tossed entangled in their filthy life and become both dumbe and desperate What wil they answere to the Iudge when he shall demaund of them why did you not giue eare vnto my wordes by which I warned you saying Seeke first for the Kingdome of God and the righteousnes therof and all these thinges shall be giuen vnto you why did you not consider the words so often and so publickly song and sayd in the Church Martha Martha sollicita es c. Martha Martha thou art carefull and troubled about many things but one is necessary Mary hath chosen the best part which shall not be taken from her If I haue reprehended the care of Martha who most deuoutly desired to serue my selfe doe you thinke that your care of gathering superfluous riches of greedy gaping after dangerous honours of satisfying your hurtfull appetites and in thâ— meane tyme forgetting the Kingdomâ— of God and the righteousnes thereof which aboue al things in this life is most necessary can please content me But let vs come to another duty of a diligent and faithfull seruant lucernae ardentes in manibus vestris and burning candles in yours hands it is not inougâ— for a good seruant that his loynes be girâ— whereby he may freely and without leâ— runne to meet with his Lord but it iâ— further exacted of him that there be also a burning candle in his hands which may shew him the way in the night at what tyme his Lord is expected to returnâ— from this marriage feast The candle in this place signifyeth the law of God which sheweth vs indeed a good way to walke in Lucerna sayth Dauid pedibus meis verbum tuum Psal 111. Thy word is a candle to my feet and lex lux sayth Salomon in his Prouerbes Prouer. 6. the law is a light but this candle giueth no light to a traueller or sheweth any way at al if it be left at home or in our chamber and therefore if we will haue it to shew vs the way we must cary it in our hands many there be that know the diuine and humane lawes but therefore they commit many sinnes and pretermit many necessary good workes because they cary not this candle in their hands that is they apply not their knowledge vnto the workes of the law How many great learned men are there who commit most grieuous offences because in their actions they take not direction from the law of God but are transported by their owne anger lust or some other disordinate passion of their mynd When King Dauid saw Bersabee naked had he recurred to this law he had found Non concupisces vxorem proximi tui thou shalt not lust after thy neighbours wife and had neuer falne into such an enormous crime but because he made no further recourse then to the womans beauty fogetting the law of God though otherwise a very iust holy man he coÌ„mitted adultery We must not then haue this candle hid and shut vp in our chamber but must still haue it in our handes obey the voyce of the holy Ghost which commaundeth vs that we meditate day and night on the law of our Lord Psal 1. and that we say with the Prophet Tu mandasti c. Psal 118. Thou hast commaunded thy coÌ„maundements most diligently to be kepâ— I would to God my wayes may be directed to keep thy iustifications He who hath alwayes the candle of Gods law before the eyes of his soule Psal 118. will
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
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
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
from fayth for no man can hope in God who eyther knoweth not the true God or else doth not beleeue him to be either powerfull or mercifull but to stir vp and strengthen hope in so much that it may be tearmed not hope only but also confidence nothing so much auaileth as a good conscience for with what face will he come vnto God and aske any blessings and benefitts of him who is guilty of sinne committed against him which yet by true pennance he hath not blotted out For who will aske for any fauours at his enemyes hands Or who thinketh that such an one will help him whom he knoweth to be greuously inceÌ„sed against him Heare I pray you what the Wise man sayth of the hope of the wicked Spes impij tanquam lanugo c. Sap. 5. The hope of the wicked is like light dust which is caried away with the wynd or as thinne froth of water which by the tempest is dispersed or like smoke which is dissolued by the wynde or as the memory of a passenger that stayeth but one day so the Wise man who most wisely warneth the wicked that their hope is a fraile and no solid thing short and not permanent for they whiles yet they are aliue in some sort hope that they may do pennance and be reconciled vnto God but when death shall approach vnlesse God of his speciall mercy preuent them and moue their harts to doe pennance their hope will be turned into desperation they will say with the other wicked that which followeth in the same place Errauimus c. We haue erred from the way of truth and the light of iustice hath not appeared vnto vs what hath our pride auailed vs or what hath the boasting of our riches holpen vs All haue passed away like a shaddow Thus the Wiseman who grauely aduiseth vs that if we will liue well and dye happily that we presume not to liue one minute of an hower in synne deceauing our selues with a vaine persuasion that as yet we haue a longe tyme to liue and that hereafter at fitter opportunity we wil do penance for this vaine hope hath deceaued many and will still deceaue them vnlesse prudently they learne this Art whiles yet they haue tyme to doe it There remayneth the third vertue which worthily is called the Queene of Vertues to wit Charity with which none can perish without which none can liue eyther in the passage of this life or in our desired home of euerlasting happines that charity is sayd to be true and sincere which proceeds from a pure hart not for that purity of hart doth properly beget charity for charity as S. Iohn sayth is from God and S. Paul 1. Ioan. 4. Rom. 5. The charity of God is powred forth in our harts by the holy Ghost which is giuen vs wherefore charity is said to be from a pure hart because it cannot be kindled in an impure but in such a one as is purged from all errour by diuine Fayth according to that of S. Peter the Apostle Act. 15. fide purificans corda eorum cleansing their hart by faith and by diuine hope being cleansed from al loue and desire of earthly things for euen as fire is not kindled in greene stickes full of moist humours but in dry euen so the fire of charity requireth clean harts purged froÌ„ al earthly loue vaine confidence in our own strength forces By this may we vnderstand which is true Charity which false counterfeit for if any one do willingly speake of God shed teares through compunctioÌ„ of mynd in his prayers and do other good workes as giuing much almes and fasting often yet so as he enterteyneth impure loue in his brest vaine glory hatred towards his neighbour and the like which make the hart impure and filthy this man hath not diuine and true charity but a vaine shew or resemblance thereof for which cause the Apostle most prudently named not absolutly faith hope charity when he spake of true and perfect vertue but said Finis praecepti c. The end of the commaundement is charity from a pure hart and a good conscience and faith not feigned and this indeed is the true Art of liuing well and of a happy death if any perseuere vnto the end in this true and perfect charity CHAP. IIII. Of the fourth precept of the Art of dying well which conteyneth three Euangelicall documents ALTHOVGH to liue and dye well that which we haue said of faith hope and charity may seeme to suffice yet to performe the same the better and witâ— more facility Christ himselfe hath voucâ— saued in the Ghospell to giue vs threâ— lessons or documents for thus he sayth in the Euangelist S. Luke Sint lumbi vestrâ—â— c. Luc. 12. Let your loynes be girt burning candles in your hands and be you likâ— vnto men expecting their Lord when hâ— retourneth froÌ„ the Marriage that wheÌ„ he shall come knocke they may presently open the gate vnto him blessed are those seruants whom our Lord when he shall come shall fynd watching This parable may be vnderstood two waies either for the preparatioÌ„ to be made for the coÌ„ming of our Lord at the day of iudgment or els for his coÌ„ming at the death of euery particuler man this later which is the exposition of S. Gregory maketh more for our purpose in hand Greg. hoÌ„ 13. in Euang. for the expectation of the last day shall apperteyne only to those who shall then liue and Christ spake this parable to his Apostles and to vs all certainly the Apostles and those who succeeded them were by many ages very farre off from the last day againe there shall many signes goe before the last day which shall stir vp men to attendance for Christ saith Erunt signa c. There shall be signes in the sunne and moone and starrs and the earth Luc. 21. great calamity of nations men withering away for feare and expectation of those things which shal come vpon the whole world But no certayne signes shall go before the comming of God to particuler iudgemeÌ„t which euery man is called vnto at the hower of his death and this coming is signifyed by those wordes so often repeated in the holy Scriptures that our Sauiour will come as a theefe to wit when he is least thought vpon or expected Let vs now then briefly expound this Parable let vs well conceaue that this preparation to death is a thing most of all to be respected of al because of al other things it is most necessary Three things doth our Lord heere commaund vs first that we haue our loynes girded that we haue candles burning in our hand last of al that we watch expect his coÌ„ming who when he will come we know as little as most men do when the theefe will come to robbe their howses Let vs explicate the first sentence Sint lumbi vestri
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 this world are true owners of their owne wealth if they be coÌ„pared vnto other men who can lay no claim vnto theÌ„ yet if they be compared vnto God they are not maisters but administratours oâ— stewards or bayliffs of them which I caâ— proue by many authorityes Heare the kingly Prophet what he saith hereof Psal 23. Domini est terra saith he c. The earth is our Lords and all the plenty thereof the whole world and all that dwell therin And againe in another place Psal 29. Meae sunt omnes c. All the wild beasts of the forests and all the cattle on the mountaynes are myne if I shall be hungry I will not tell it vnto thee for myne is the whole world and the plenty therof in the first book of Paralipomenon when as Dauid had offered towards the building of the temple three thousand talents of gold 1. Paralip 29. and seuen thousand talents of most pure siluer and wonderfull great store of white marble and when the other Gouernours of the Tribes following the example of the King had offered fiue talents of gold ten of siluer eighteene of brasse besides a hundred thousand talents of iroÌ„ Dauid sayd vnto God Tua est Domine c. All maiesty and power and glory O Lord is thyne 1. Paralip 29. all things which are in heauen in earth are thyne thine is the Kingdom and thou art ouer all Princes thyne are riches and thine is glory thou rulest all who am I and who is my people that we may promise thee all these things All things are thyne and what we haue receaued at thy hands that we haue giuen thee Againe by the Prophet Aggaeus God saith Aggaei 2. myne is siluer and myne is gold which therefore our Lord did say that the people might know that there should nothing be wanting for the buylding of the temple seing it was he that commaunded it to be buylt who is true Lord and owner of all the gold and siluer and what else soeuer is in the whole world To these testimonyes of the old testament I wil add two more of the new taken out of the very wordes of our Sauiour There is a parable in S. Luke of the wicked Bailiffe Luc. 16. Homo quidam erat diues c. There was a certayne man that was rich saith Christ and he had a bailiffe who was ill spoken of to his maister as one that had wasted his goods and he called him and sayd vnto him How comes it that I heare this of thee Render an account of thy bailifship for thou canst no more be bailiffe By this rich man there can be no doubt but that God is meant who as now out of Aggaeus we haue heard saith meum est argentum meum est aurum all siluer and gold is myne by the name of a bailiffe or steward as it is in the Greeke copyes is vnderstood a rich man as the holy Fathers S. Iohn Chrysostome S. Angustine S. Ambrose S. Bede Theophilact Euthimius and others on this passage of Saint Lukes Gospell doe interprete euery rich man then of this world if he belieue the Ghospell must confesse that all the riches he enioyeth whether by iust or vniust claime not to be his owne for if his tytle vnto them be good then is he only the bailiffe and steward of God if vniust then is he a theefe a robber That this worldly rich man in this world is not the true maister of the goods he possesseth is cleerly euinced because he is chardged with iniustice before God who eyther by bodily death or beggary dischargeth him of his Bailiffeship for so much doe these wordes import Redde rationem villicationis tuae iam enim non poteris villicare Yield an account of thy bailiffeship for thou canst no longer be bailiffe Neyther doth God want wayes to make rich men poore and to put them from their bailiffeship for he can send them shipwarcks robberies haile wormes that deuoure the herbes and vynes too much rayne too much droth too great stormes and other the like these are the words of God which hâ—â— sayd vnto the rich man non poteris diutiuâ— villicare thou canst no longer be bailiffe That clause in the end of thâ— parable where our Lord sayth Make yâ—â— frendes of the mammon of iniquity that when yâ—â— faile they may receaue you into the eternall tabernacles doth not signify that we are to giuâ— almes out of vnlawfull riches but thaâ— almes are to be giuen out of those richeâ— which indeed are not such but only thâ— shadow of riches which is euidently gâ—thered out of the same place of the Goâ—pell of S. Luke where our Sauiour sayth If you haue beene vnfaithfull in the wicked mammon who will trust you for that which is the true The meaning of which wordes is Luc. 16. if 〈◊〉 wicked mammon to wit in false riches yoâ— haue not beene faithfull and bountifully bestowed them on the poore who wilâ— commit true riches vnto your charge the riches I meane of vertue which indeed doe make a man rich Cyprian lib. de opere eleemosyna Aug. Quaest Euang. quaest 34. So S. Cypriaâ— vnderstood and explicated this place and not much vnlike is the exposition of S. Augustine when he sayth the mammon of iniquity is that riches which only wicked men and fooles repute for such whereas the good wise men make no account of it but affirme the spirituall gifts of grace alone to be the treasure of the faithful The other place of the Gospell is also in S. Luke Cap. 16. which may serue for a commentary of the former parable now mentioned of the wicked Bailiffe Homo quidam sayth our Sauiour erat diues c. There was a certayne rich man who was clad in purple and silke and fared euery day sumptuously and there was a certayn beggar called Lazarus who did lye at his gate full of soares desiring to be fed with the crumms that fel from the table of the rich man no body did giue them vnto him but the dogs did come licke his soares and it came to passe that the poore man dyed and was caryed by the Angells into Abrahams bosome and the rich man dyed was buryed in hel Doubtles this rich glutton was one of them who esteemed themselues true Lords and owners of their riches and not the bailiffs or stewards of God and consequently he was perswaded that he did not synne against God although he wore purple and silke and fared euery day daintily and fed many doggs and perhaps some Comicall iesters stage-plaiers also for he sayd 〈◊〉 himselfe I spend myne owne goods 〈◊〉 doe no man wrong I doe not transgresâ—â— the lawes of God I doe not blasphemeâ— I doe not forsweare my selfe I keepe tâ— sabboth I honour my parents I neythâ— kil nor coÌ„mit adultery nor steale nor giâ—â— false witnes nor seeke after
are to fast that our fasting may auayle vs to good life thereby also to dye wel Many there be that doe fast on all the dayes appointed by the Church to wit on eues on ember dayes and in Lent and there are some who also voluntatily fast in Aduent â—â—reby deuoutly to prepare themselues 〈◊〉 celebrate the fast of our Sauiours natiuity some on euery friday for the memoâ—â— of his passion and some on the saturday in the honour of the Blessed Virgin â—nd mother of God but whether they do 〈◊〉 fast as that they reape the fruites of fasting may well be doubted The first and principall fruite of fasting is mortification of the flesh that our spirit may becom more stronge and to attayne this end it is necessary that we feed on sparing and course diet and truly our mother the Church insinuateth this when she commandeth vs to eat not twice but one in the day and to eat not flesh and white meate but hearbes pease beames fish and the like this Tertullian explicateth in two words when he calleth lenten fare ser as aridas escas stale and dry meates Lib. de res Carnis ceâ—teinly they do not obserue this who when they do fast eate as much at one dinner as in other dayes they do at dinner and supper togeather and who in that dinner dresse so many dishes of all sortes of fish and other meates as they seeme not to prepare a dynner for mourners and penitents but a marriage supper that 〈◊〉 last for a great part of the night such 〈◊〉 so fast without question reape not 〈◊〉 fruites of fasting Neyther in like manner attayne thâ— this fruit who though they feed not â—daintily but much more moderately yâ— on the fasting dayes do no more refraâ—â— from plaies and sportes from brawlinâ— wranglings from wanton songs â—ceÌ„tious mirth that which is more gâ—â—uous from synnes naughtines then â—pon other dayes which are not fasteâ— heare what the Prophet Isaias sayth 〈◊〉 such fasters Isay 58. Behold in the day of your fast yâ— selfe-will is found and you call all your debters toâ— count behold you fast to make debates and wrâ—lings and wickedly strike with your fist fast noâ— you haue done hitherto that your cry may be heâ—â— on high This kinde of fasting did Goâ— mislike in the Iewes because in the fâ—sting dayes which are dayes of pennanâ— they would follow their owne wills aâ— not the will of God and that they wouâ—â— not only not forgiue their poore debtours as they desired to be forgiuen oâ— God but that they would not so much aâ— graunt them any respit in the payment againe for that the tyme which those who truly fast ought to haue bestowed on prayers vnto God they bestowed in prophane wrangling and contention last of all that not only as was requisite in fasting dayes did not atteÌ„d vnto spirituall matters but adding syn to sinne they did wickedly beate their neighbours abuse them Vertuous men must beware and auoyd these and the like offences if they desire indeed to haue their fasting gratefull vnto God and profitable vnto themselues that fâ—om thence they may be able to hope for a good life a pretious death There remayneth of the three workes Almes which the Angell Raphael praysed proposed vnto all to imitate CHAP. IX Of the ninth precept of the Art of dying well which is of Almesdeeds OF Almesdeeds three things briefly are to be explicated as in the former the necessity fruite and manner That there is a precept of giuing almes no man hath euer doubted of for in case we had no â—ther testimony the sentence of the 〈◊〉 iust supreame Iudge might abundâ—ly suffice who in the last iudgement 〈◊〉 say vnto the wicked Matt. 25. Discedite à me â—ledicti in ignem aeternum c. Depart from ye accursed into euerlasting fire whicâ— prepared for the Diuell and his Angeâ— for I was hungry and you gaue me nâ— eate I was thirsty and you gaue meâ— drinke I was a stranger and you enâ—teyned me not I was naked and you 〈◊〉 not cloth me I was sicke and in prisâ— you did not visit me And a little aftâ— added As long as you did it not to one of 〈◊〉 lesser ones you did it not vnto me Our of whâ— we do gather that none are bound to gâ— almes but such as are able for our Lâ— himselfe is not recorded to haue giueâ—â—ny but only to haue commaunded 〈◊〉 part of the money that was giuen hâ—◠〈◊〉 be bestowed on the poore as may appear out of that place of the Ghospell whâ—â— when our Lord had sayd vnto Iudas Qâ— facis fac citiùs That which thou doest dâ— quickly the Apostles did thinke that 〈◊〉 had commaunded him out of the puâ— which he did beare to giue somewhaâ— the poore But the deuines will haue this precept 〈◊〉 conteyned in that commandement not a parentes honour thy parents others that non occides thou shalt not kill but it not necessary that this precept be conâ—yned in the ten commandments When 〈◊〉 almes belongeth vnto charity and the â—ommandements of both tables vnto iuâ—ice but if all morall precepts be to be â—educed to the ten commandements the â—pinon of Albertus the Great is probable â—ho will haue this commaundement of â—iuing almes to belonge vnto that non fuâ—aheris thou shalt not steale for it is a kind â—f theft not to giue that vnto the poore which we owe vnto them but more proâ—able is the opinion of Saint Thomas of Aâ—uin who assigneth it to the first commandement of the second table Honora parentes honour thy parents for by the honour of our parents in this place is not vnderstood only a reuerentiall honour or dutifull respect but also the prouision of all necessaryes for their life and sustenance which is a certeyne almes which specialâ—y we do owe to our principall neighâ—ours as Saint Hierome saith In com ad 15. Matth. of which we â—nfere that this almes is due also vnto other neighbours that are in want mâ—ouer for that the precept of giuing aâ— is not negatiue but affirmatiue buâ—â—mongst all the commandements of thâ—â—cond table there is none affirmatiue 〈◊〉 only the first Honour thy parents but to â—pute more of this matter staÌ„deth not 〈◊〉 my purpose in this place this may â—fice for the necessity of almes Now for the fruite of this vâ— that is most copious and abundant 〈◊〉 first is that Almes deliuer a man from eâ—â—sting death whether this be done by wâ— satisfaction or by way of disposition 〈◊〉 to grace or by any other way this 〈◊〉 haue cleerly in the Scriptures Tob. 12. in Toby 〈◊〉 reade Almes doth deliuer a man from all 〈◊〉 and from death and permitteth not a soule to gâ— to darkenes And in the same booke the â—gell Raphael sayth in expresse wordes 〈◊〉 deliuereth from death and it is almes whicâ—â—geth synnes and makes a man fynde mercy
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
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