Contemplatio mortis, et immortalitatis

CONTEMPLATIO MORTIS ET IMMORTALITATIS .

PHilosophers , Statesmen , & Diuines do all hold , that in this world there are but tria genera vitae : Vna est actiua : Altera Contemplatiua : Tertia voluptuaria .

Which of these is best . Quaeritur :

Actio Contemplationis expers , is but vita impolita ; Contemplation , if it take vp all a mans time makes vitam sterilem .

Voluptuaria vita , though it bee not otiosa , because it is in actu : yet is but desidiosa occupatio . Amongst these , who so tryes all as I haue done , shall finde ; that Action profits most , but Contemplation pleases best : specially that which indebts a man to action . For man was not made for Contemplation onely . It is true , retirednesse is is more safe then businesse , yet as hee is not happy that is alwayes busie : so a publike man should not alwayes bee shut vp in thoughts pleasing his life in the sweetnesse of thinking .

The sweetnesse of thoughts , and vertue of Contemplation , lyes in the right choice of the subiect : euery knowing man being so inquisitiue by nature , and of so busie a fancie , as it is happy for him in this way to fall vpon a fit subiect .

Some ancient Fathers , and some late Writers haue fixed vpon the loue of God , some vpon the Passion of Christ , some vpon the ioyes of Heauen , some vpon contempt of the World . So seuerall others vpon seuerall other subiects . All opining , that some one is to bee chosen . For who so will viuere sibi , must vacare Deo .

Ego in meo solito recessu in quo à negotijs publicis vacans , mihi ipsi vacaueram ( which was but seldome ) found it fruitfull , vsefull , and delightfull , cogitare de Nouissimo .

Quatuor sunt Nouissima , say the Fathers ; Death , Iudgement , Heauen and Hell , subiects large enough .

But considering I had passed so much imployment , so many offices in seuerall professions , I was some while musing whether any of these fitted me to contemplate . In the reuolution of many things , I found , that when Meditation had produced Deuotion , then it applyed it selfe to Contemplation . And that true Contemplation required a settlement vpon some diuine obiect . Hereupon I made choice of Death and Immortalitie for the subiect of my Contemplation .

But first my thoughts did beate to finde a difference betwixt Meditation and Contemplation .

Meditation or recogitation , I saw was but a reiterated thought , proper to production either of good or euill . Day and night haue I meditated on thy Law , saith Dauid in one Psalme : in an other , Why haue they meditated vaine things ? But Diuines doe now dedicate Contemplation to diuine mysteries . Which affecting our soules , and exciting our wils , produceth some holy resolution . We meditate , saith one , to know God ; wee contemplate to loue God . Meditation is the mother , Contemplation the daughter . Yet as Ioseph was the crowne of his father , and brought him encrease of honour and contentment : the like doth Contemplation to her mother Meditation . When God himselfe had seene the things created in seuerall peeces , hee said , they were good . But when hee considered the Vniuerse ( as it were in Contemplation ) then hee said , Lo , they were exceeding good .

For Meditation considers her obiects peece by peece ; but Contemplation summes them vp all together , and sees as in a grosse , all the seuerall beauties of meditations obiects . Meditation is with a man as hee that smels the Violet , the Rose , the Iessamy , and the Oringe flowers , one after the other , distinctly . But Contemplation is a sweet water compounded of them all , wherein you shall smell all these odours together , extracted from the seuerall sents , which before you smelt diuidually . Which extract is farre more fragrant , then were any of the simples , though euery one was sweet alone . This is more elegantly denoted in the Canticles ; where the Spouse pleates vp her hayre , trussing it vp in one knot , to shew that wee should not diffuse our thoughts into varietie of considerations , but recollect them by contemplation .

The end of all is , after many changes of meditations and discourses , to reduce all cogitations to one conclusion . Which is , contemplation of things diuine . Here with a mans soule being once affected , hee shall hardly obtaine leaue of his thoughts to returne againe to imployment .

Now to returne ad meum Nouissimum . What man liueth ( saith Dauid ) and shall not see death ? And if after death Iustus vix salnabitur , as the Gospel saith ; Then wee may well bee fearefull , and had neede be carefull , that wee be not taken vnprepared .

When I was a young man ( saith Seneca ) my care was to liue well . I practised Artem bene viuendi : when age came vpon me , I studied Artem bene moriendi , how to die well .

It is true , Iter vitae occupatis non apparet , nisi in fine : yet when I was occupatissimus , hoc me dulci oblectabam solatio , aliquando me victurum mihi . And this at last I am come to , disponendo , non mutando me .

The couenant of the graue is shewed to no man , saith the Wiseman : But the watch-word is giuen to all men : Sint lumbi praecincti , Lucernae ardentes , semper vigilantes . Lord let me be found in this posture , when I shall bee to dye .

Nunquam ego fortunae credidi , etiamsi videretur pacem agere . I haue had my portion as another man , of the worlds fauours : yet did they neuer so delight mee , or abuse mee , as to make mee neglect , or to deferre this worke of preparation . I considered this , Guttatim per horas & dies fluit vita . And although the houre bee not past till all the glasse be runne , & nemo multum ex stillicidio potest perdere : yet the glasse then runnes most faintly , when it drawes neerest to effluxion . Carefull Martha was full busie about many things , but was well admonished , there was onely vnum necessarium .

Physicians exclaime , Vita breuis , Ars longa est . But Diuines teach , Ars optima est , vsuendo discere artem bene moriendi . If this Science bee to learne , when prae foribus Mors est ; Thy sin-sicke Soule will say , Infelix ego homo , quis me liberabit à corpore mortis huius ? But if thou hast learnt it betime , then it will reioyce to say , Mihi viuere Christus est , & mori , lucrum . Welcome death , more blessed then my birth .

In the whole course of my life I haue alwayes thought the right way to die , was to liue well ; and the way to liue well in the world , was to dye betimes to the world .

Mihi Mundus Crucifixus , & ego Mundo : yet I found it rem difficilem ; In mundo viuere , & mundi bona contemnere . Therfore for assistants , I tooke three coadiutors ; Faith , Hope , Charity . Charitatemex corde puro , spemex conscientia bona , fidem non fictam . And for my soules health often vsed this preparatiue ; Examen conscientiae meae . Nam quicunque cordihabet salutem suam , let him euery day , mane & vespere , examine his heart . Quid nocte vel die praecedente , hath hee thought , hath he said , hath he done ? Et in quo peccati labem inuenerit ? Let him mend it , cum proposito efficaci , simili non peccare . This if it be done daily , I dare boldly say , Vix fieri poterit , vt quis moriendo peccet , aut peccando moriatur .

Inter these thoughts , I had these things in Contemplation . 1. First , what Death was , and the kinds of death . 2. Secondly , what feares or ioyes death brought . 3. Thirdly , when death was to be prepared for , and how . 4. Fourthly , death approching , what our last thoughts should then be .

Of these I thus resolued .

THat Death was a fall , What death is . which came by a fall . Our first framed father Adam falling , in him wee all fell . Cecidimus omnes ( saith S. Bernard ) super acerbum lapidem in luto , vnde inquinati & vulneratisumus . Therefore wee needed water in Baptisme to wash vs , Blood in the Eucharist to heale vs .

This falling sicknesse infected not only the person , but the nature ( such is the infection of euill alwayes worse than the Act ) making man that was immortall , subiect to Death , as are Birds and Beasts : whereas before wee were differenced from them in this condition , though made of the same matter , Dust. Yet as wee now stand , the fault is ours , if that fall be not our rise : the aduantage wee haue by Christ , being more then the damage wee had by Adam , ideo qui stat , videat ne cadat . For relapse may turne vs againe to be as Birds and Beasts , that haue no ioy , but being ; no sorrow , but dying .

Consider Death originally or in his owne nature , and it is but a departed breath from dead earth inliuened at first by breath cast vpon it . Take the dimension of it , and it is but a point of Time , interiected betweene two extremes . A Parenthesis which interposed breakes no sense , when the words meete againe . When Seneca was asked , Quid est Mors ? he answered , Aut finis est , aut transitus . Rogatus Secundus Philosophus said to the Emperour Adrian , Mors est aeternus somnus , Diuitum Pauor , pauperum desiderium , incerta peregrinatio , ineuitabilis euentus , latro hominis , fuga vitae , resolutio omnium . Plato said it was Lex Naturae , Tributum mortalium . Scaliger defines it to bee , but the cessation of the soules functions . All men graunt the cause of Death was iust , yet few can tell , who was the Author , or what s the name or nature of it . Estimemus singula famâ remotâ quaeramus quid sint , non quid vocentur .

In Nature it can be nothing for it hath no cause efficient , The nature of Death but deficient . Post mortem nihil est , ipsaque Mors nihil . It hath no Essence , though Existence . It is no substance , but priuation ; no creature , but creaturarum sepultura . Therefore curiously to search the efficient of it , were to labour the eye to see darknesse . God made it not , saith the booke of Wisedome , nor is it mentioned as any of his workes . God that made all things , saw that all things which he had made , were good . Omne ens bonum , & omne bonum estens . Therefore good Saint Augustine said finely , Lord , thou hast not made Death , wherefore , I beseech thee , suffer not that which thou hast not made , to reigne ouer that which thou hast made . It is no errour to say that man made death . For curiositie ( the itch of mans Soule ) affecting to know that which God neuer made , which was the euill of death , thinking it had been good , to know euill , by desiring to know it , made it . He that knew all other things , knew not this one thing : that hee knew enough . So diuine a thing is knowledge , that wee see , innocencie it selfe was ambitious of it . Life did not content , that was thought but the act of knowledge : knowledge was the life the soule looked at . That yet begets a studious scrutinie to discouer things wee can neuer know . So we see , that although Nature be moderate in her desires , yet conceit is vnsatiable . But since God hath reuealed more then we can know , enough to make vs happy ; let vs learne sober knowledge , and contented ignorance .

Who then was the Author of Death ? The Autho● of Death . The booke of Wisedome saith , that through enuie of the diuell , death came into the world , and they that hold on his side , finde it . But if the Diuell was the father , Sinne was the mother . For saith Saint Iames , sinne being finished , trauaileth in child-birth like a mother to bring foorth death . Adam falling , sin followed him : Man being tempted , Death attempts him , and by sinne death entred . Death had no interest in man , till sin had dispossessed him of the freehold hee had in God . There was no trust in Gods seruants , saith Eliphaz , but euen Angels were charged with folly . And to doe the Diuell right , hee did but perswade , not compell . It was in mans choice to stand or fall . Adam acceperat posse , quod vellet : non velle , quod posset : nos accepimus & posse , quod volumus ; & velle , quod possumus : ille posse non mori , nos non posse mori sic Augustinus . Power of standing , man had from God , but possibilitie of falling from himselfe . Therefore though wee may thanke our first parents for our birth-sinne ; Yet wee may thanke our selues for improouing of it ; wherefore said the old Letanie , Ame , salaa me , Domine .

All mans natiue vertues were giuen him but in trust , and vnder a condition . Hee abused the trust , and brake the condition , so incurred the penaltie . For that is mans nature , euer subiect to extremities , either dull in want , or wanton in fruition . Ne moriemini was a faire warning , but hee cared not for it : when Satan tempted , hee consented . Had the mind gouerned the eye , the Apple could not haue beguiled , though it was faire to see to . The proud aspiring thought was hatched in man . The Diuell was but the deuiser , sinne was the Author , and wee being partners in the sinne , shared likewise in the punishment . Facinus quos iniquinat , aequat . Since then Death stole in at the eare , by our hearkening to ill counsell ; let vs now cast it out by the eares , through hearkening to Gods Word : the word of life , the life of Death .

For the name of Death : The name of Death . Saint Iohn cals it a sleepe , Amicus noster Lazarus dormit . Of Saint Steuen it was said , and when hee had thus spoken , hee slept . The Patriarkes and Kings of Iudah slept with their Fathers . Transitum ad vitam , aliqui appellant mortem , saith Saint Bernard . Sed ideo Scriptura dormientes appellat , vt euigilaturos minimè desperemus . Hee is not dead ( saith Dauid ) but sleepeth , whose flesh doth rest in hope . The night sauours of mortalitie , and sleepe is but the shadow of death , and where the shadow is , the body cannot bee farre off . But let it be Mors à morsu , which our first Parents tasted ; or Mors à mora , which yet tarries for vs all . Let her bee stiled Ladie , mistresse of the world , that will not bee courted , nor yet cast off . Yet is she but vox tantum , a thing next to nothing . Solo timenda sono . Better is it called a transfiguration , or transmigration from life by death to life againe , Exitus non transitus . Transitus quem ire non intelleximus , transissesentimus . The graue is but a withdrawingroome to retyre in for a while , a going to bed to take rest , sweeter then sleepe . And when it is time to rise , cum expergiscar , then I shall bee satisfied , saith the Prophet Dauid .

In the meane time it is common to all , Death common to all . Mors etiam saxis nominibusque venit . Yet this fauour nature hath done . Quod grauissimum fecit , fecit commune , vt crudelitatem fati consolaretur aqualitas . Who liues and shal not see death ? Quisquis ad vitam nascitur ad mortem destinatur , it respects none . Equat omnes cinis . It is as naturall to die as to be borne . Licet impares nascimur , pares morimur . No sooner borne , but hastening to die : Orimur , morimur . We come into the world with a sheete about vs , as no sonner borne , but going to bee buried . For all this , man is euen with Death . Nunquam enim magnis ingenijs cara in corpore mora est : nay , the good Soule aegre fert has angustias . Therefore what great thing doth death in hastening dayes ? This shewes infirmitie , rather then power . Age doth more , nil enim non longa demolitur vetustas : Death onely shortens time , not life ; for lifes time shortens by lengthening : Morimur , quòd mortibus viuimus ; morieris , non quia aegrotas , sed quia viuis . This all men are to know , that mortis meritum , is peccati debitum . Both imposed on man for sinne .

Sith then , Life but a dying death . it is a Statute made in heauen , omnibus semel mori , and that life is so momentanie , and death so certaine ; splendemus licèt , Hêu quàm citò frangimur corpora vitrea ! Since life it selfe is no true liuing , but a dying being ; and such a being , as euery day pants for breath , which nature fawnes vpon it for a while . Mors & fugacempersequitur virum . And since death is no death , but a going vnto heauen , and heauens comming vnto vs ; How can a man but thinke it a well spent life alwayes to be meditating vpon death ?

But saith Zenophon , Cur vitam contemnendamputas , & habes ? I will not inquire nor require more of death , but death . Err as enim , qui in terrogas , Quid sit mors ? Et propter quod mortempetam ? Quaeris enim aliquid supra summum .

But if a man dye shall he liue againe ? saith Iob. Yes , Life after Death . saith Saint Paul , we that are in this Tabernacle sigh , and are burthened , because we would not be vnclothed , but cloathed vpon , that Immortalitie might bee swallowed vp of life .

Phoenix sponte crematur Vt redeat , proprioq solet pubescere letho : Ste tu corpus coactum Discere mutatâ melior procede figurâ .

The bright dayes die into dark nights , but rise againe a mornings Though the body sleepe awhile in the dust , yet shal it arise after thy likenesse . The Soule which departed for a season , shall , as Saint Paul said of Onesimus , come againe and bee receiued for euer . That bodie which was sowen a naturall body , shall rise a spirituall bodie : Sow in teares , reape in ioy ; who so goe forth weeping and carrie precious seede , shall returne with ioy , and bring their sheaues with them .

Yet caro ista Pulueries , this clod of earth must lye a while in Dust . Sed resurget tandem as the Queenes daughter all glorious within . For if in this life holinesse maketh the face of a man to shine by an Irradiation from the heart ; what shall be the beauty of the bodie glorified ? Surely though it be not deifyed : yet shall it be purified , perfected , and immortalized . Our vile bodies shall be changed , saith Saint Paul , and fashioned like vnto his glorious body . Such glory haue all his Saints .

If the exchange bee such , who would not be willing , yea , glad to die ? Nilminus est hominis occupati , quam viuere . Quos autem felicitas grauat , exclamant illi , Mihi viuere non licet . It is a good minde to bee content to dye , and willing to liue . But to be willing to dye , and content to liue , is the mind of a strong Christian . Diligimus mortem pariter , pariterque timemus . Ipse metus te noster amat . When the Senator Cato was asked a question concerning Death ; Si Deus ( inquit ) ille mihi largiatur , vt repuerascam , valde recusem . Nec tum me vixisse poenitet , quia bene vixi ; nec timeo , mori , quod ex hospitio , non domo , discedam .

Wherefore though death be not to be sought in the errour of youth , as the Preacher saith . respects it may bee desired . Death desireable for three respects . Portus est aliquando petendus , nunquam recusandus .

As first , that sowe may betimes leaue off to sinne ; since sin liues in vs , and leaues vs not till Death . Dixit Socrates , Appropinquante morte multò es diuinior .

Secondly , the Soule that soone departs , facilius ad superos iter facit , quia minùs facis ponderisque traxit .

In this passage betweene life and death , what s the distance ? So little , as with the Ancients the Embleme of life was oculus apertus : Mortis clausus , but not extinctus : nec plus interesse putauerunt inter mortem & vitam , quam ictum oculi . Man is onely a winke of life , his life and death ioyned as neere as ioy and griefe ; where teares expresse both .

Thirdly , that we might the sooner come to liue indeede . Vita aeterna est illa vita vitalis , ista est tantùm mortalis . For this cause saith Bernard , praecipitat quisque vitam suam , fuiuri desiderio laborat , praesentium taedio . Men commonly say . There is nullum tempus praeter Nune. But this present is not that which contents the Soule . Nimis angustat gaudia , qui praesentibus acquiescit . They are onely creatures of inferiour nature , that are pleased with the present .

Man is a future creature , his soule lookes at what is beyond this life . Scrutatur quod vltra mundum , futura & praeterita illum delectant ; Haec expectatione , illa recordatione .

It would make a man heauenly proud , but to thinke of how Diuine a nature and qualitie his Soule is . The Heathens could say it was Diuinae particula Aurae . Epicurus makes it a Spirit mixt of fire and ayre : Others define it to bee a selfe-mouing number . Seneca said , Quid aliud est anima , quam Deus in corpore humano hospitans ? Neuer could any giue it such a definition , that either an other , or himselfe could conceiue it .

And no wonder that a man cannot conceiue what his Soule is : Because it suffered a composure before it selfe was . Therefore Admiration rather then Search becomes a man in such a secret .

Tully said , Mihi quidem nunquam persuaderi potuit , animos dum in corporibus essent mortalibus , viuere ; cum exijssent ex ijs , emori . Let mee euer worship the great God of this little god , my Soule . Et ne plus vltra .

Onely this I know , That to no creature else God hath giuen a liuing soule , nor is there hope in any creature else , but man ; and this hope is giuen for sustentation of his soule .

Hee that contemplates these things , wil beare himselfe too loftily , and thinke himselfe too good to looke so low , as vpon the sublunarie things of this life . Angustus , est animus quem terrena delectant .

How then can this Beautie bee pleased to inhabit long contubernio isto ? All it needs to care , is but Sepulture to that body which once had the Honour to be the Temple of such a ghest : But because many times the houses of the dead and the vrned bones doe meete with foule hands , for this also Nature hath prouided , vt disertè ait Maecenas . Nec tumulum quaero , sepelit Natura relictos .

It is one of the daily petitions of euery good Soule , Adueniat Regnum tuum , Thy Kingdome come , O Lord Yet saith Ambrose , Hoc nitimur & reluctamur . For , Quis sine querela moritur ? Quis non gemens , quis non recusans exit ? Quis cum accesserit , non tergiuersatur , timet , plorat ?

In all things else , Mans crosse Nature . obserue how contrarily wee carry our selues . The labourer from his work hasts to his bed . The Mariner rowes hard to gaine the Port. The Traueller is glad when hee is within kenning of his Inne : yet we , when Death comes to put vs into our Port , shun it as a rocke . Wee feare what wee should wish , and wish what we should feare .

O fortunatiorem Marcellum eo tempore , quo exitum suum Bruto approbauit , Mans better choice . quàm quo populo Romano consulatum ! Heare , O Christian , what the Pagan saith , Quid ni non timeat , qui mori sperat ? It is harder to make a true Philosopher patient of life , then of Death . Hic spe mortis patienter dolet , & taedio doloris libenter moritur . Hunc fert , illam expectat , sed expectata Mors , tardè venit .

I am in a straight betwixt two said Saint Paul , whether to liue in the flesh were profitable for mee , and which to chuse I wote not . Yet at last resolued , liue or die Christ was to him aduantage . Therefore to bee loosed and to bee with Christ was best of all . Till then God grant that I may haue vitam in patientia , mortem verò in desiderio .

So shall I fulfill my course with ioy , life not deare , nor death grieuous .

In elder times both wise men , great men , Life and death compared . and vaine men , had Death in such estimation , and so vndervalued life , as they fondly said , Had man beene worthy to know what life was before , he receiued it , hee would haue beene loth to accept it . Nemo vitam acciperet , si daretur scientibus . Life would haue kept vs in slauerie , but that Death freed vs . They counted death but the retreite of life , & optimum Naturae inuentum : for by it euery man might make himselfe happy , no man be longer miserable then he will . Placet no vita ? viue . Non placet ? licet co reuerti , vnde venisti . They thought no state miserable , but that which Death could not remedy . Wherefore ( say they ) a wise man liues but so long as he should , not so long as hee can . If Death were not in our power , wee should desire it more then now wee feare it . Magistra rerum ratio taught them , that common safety lay in Death , & , inuitum qui seruat , idem facit occidenti . Life was subiect to many fortunes , sed in eo qui scit mori , nil posse fortunam . This made them cherish these desperate conceits : Nil referre ; faciatne finem , an accipiat . For though life be not , yet Death is at a mans command . Mori nihil aliud est , quàm velle ; in which respect no man could complaine of life . Quia neminem tenet . If any man did complaine , this was their wish , Mors vtinam pauidos vitae subducere nollet ; sed virtus hanc sola daret . In scorne some said , Egone expectem vel morbi crudelitatem vel hominis , cum possim medio exire tormento , & aduersa discutere ? But their brauest conceit was worst , that it was genus mortis generosum , for a man to be author of his owne death , say they , if permitted to desire death , why ill to giue it to themselues ?

— Sed furor est , ne moriare , mori .

They seemed thus to maintaine their assertion , by reason as wellas courage . Death is naturall , therefore we come . Viuere noluit , qui mori non vult , hee is sorry that he was a man , that is not glad to dye . It is ineuitable , therefore we must be resolute , feras non culpes , quod vitari non potest . Fooles fly it , old men attend it , wise men wish it . Nay , some so prided themselues in this way , that for Care , Feare or Griefe they would not dye . Non inferam mihi manus propter dolorem , nor yet for feare , stultum est , timore Mortis mori . Nor yet the threats of torments . Sic mori , vinciest . Sed si coeperat suspecta esse Fortuna , si multa occurrebant molesta tranquillitatem turbantia , then it was Fortitude to dispatch themselues . How , or with what , it mattered not . Scalpello aperitur ad illam magnam libertatem via , & puncto securitas constat , said Seneca when he bled to death . Cato will die because the Commonwealth declined ; Nerua , because the lawes were not kept ; Siluianus , because he would not liue at the mercy of his enemy ; Lucretia , to couer a dishonour .

But Plato and his Socrates were of another minde : Death was to be expected till Nature called for it , or Iustice tooke it . For Religions sake men may ponere animas , but suas , not for ostentation , nor in discontent . Inde facult as fuit non ponendi animam , sed pendendi . Bona res est mori suâ morte . Life was giuen to manage to the vtmost , and to make the best of it . Euery one was heere set sentinell , not to depart the place till his Captaine calls him off . Non est optima , quae placet , sed quaedecet : That Death was best which was well recollected , quietly suffering what it could not possibly preuent . Fortiter ille facit , qui miser esse potest . It is not enough to die with a Romane courage , nor that the cause of Death be iust ; but it must bee also necessarie , vnsought , ineuitable .

But let goe this discourse , my Contemplation lyes another way .

The kindes of Death as of life , are two : The one bodily , The kinde of death . the other spirituall . As bodily life is the coniunction of body and soule : So bodily Death is the separation of soule and body . And as a godly man hath three degrees of life :

The first in this life , when Christ liues in him ; for the soule of a good mans soule is the Spirit of God within .

The second when his body returnes to the earth , and his soule to God that gaue it .

The third at the end of the world , when body and soule revnited shal enioy heauen : So likewise a wicked man hath three distinct deaths . Dead in sinne while he liues , dead in soule when hee dyes , dead in body and soule when both are adiudged to eternall condemnation . Malis fit mors sine morte , fin● fine fine , defectus sine defectu . Quia mors viuit , fints semper incipit , & desicere defectus nescit . To labour not to lye is labour in vaine , it is to deferre , not to auoid . To forget to dye , and hope to liue is dangerous securitie . This let a wise man doe , quod ne cesse est , ne timeat ; quod incertum est , semper expectet . Seeke not consolation against death , but let Death bee thy consolation ; for there is no comfort against death , but in death . Supremum necoptes , nec metuas diem . Mortem optare , malum , timere , peius .

Now to make Death easie : Thinke of the glory that followes it . Who will not endure a few pangs for infinite pleasures ? The bitter pill promising health is swallowed willingly . Mors non anfert vitam , sed in melius transfert .

That the aspect of Death may not trouble thee , looke not vpon Death in death , but looke beyond it . Thinke not so much of it , as of the happinesse that comes by it . Erit somnus dilectis , initium refrigerij , scala montis , haereditas secura , Ianua vitae , ingressus in tabernaculum . Therefore saith Iob , From sixe troubles it deliuereth thee , & in septima , that is , at point of death , non tanget te malum . Fit your selfe for it , and you will neuer feare it , doe by it as you doe in other things , when you would goe sleepe , you put off your cloathes , you draw the curtaines , and goe to bed . Thus as it were acting sleepe , before you goe to sleepe . So addresse your selfe to death before hand . Bring your selfe acquainted with it , that when it comes you may entertaine it , non vt hostis , sed vt hospes , not as a foe , but as a friend : not as a stranger , but as a guest that you had long looked for ; and bid welcome Death , more blessed then thy Birth . What a griefe is it to see some great men build stately houses , as if they should alwayes liue , and yet they to liue as if they had but mortall soules !

It is good counsell ; Effice mortem tibi familiarem , vt possis , cum sors tulerit , illi laetus & alacriter obuiam exire .

Those Philosophers were more mortified , who had their graues alwayes open before their gates , that going out or comming in , they might alwayes thinke of Death . Good Ioseph of Arimathea built his Sepulchre in the middest of his garden . So doe thou , amid all thy pleasures and delights , thinke of death , and that wil coole and temper all thy vaine desires . It will so qualifie thee to the world , and the world to thee , as thou wilt not much care for it .

In this world wee are all Benonies , the sonnes of Sorrow . The way to Heauen is by weeping crosse .

Hi motus animorum atq haec certamina tanta Pulueris exigut tactu compressa quiescunt .

It is obserued , that most of other creatures liue long , but dying , perish all to nothing . Man that is short-liu'd , he dying , liues eternally . Thinke but of this , and you will thinke as S. Bernard did , that life was little better then hell , were it not for the hope of Heauen .

Surely Christ would not haue dyed , but that wee might die with safety . Hee by death in death , did deliuer vs from death . And did Christ dye for mee , that I might liue with him ? I will not therefore desire to liue long from him . It is a token of little loue to God , to be loth to goe to God . All men goe willingly to see him whom they loue . Our brother Ioseph liueth , therefore though with Iacob I cannot say , I will goe see him before I dye . Yet Lord let mee dye that I may see him whom my soule loueth . Liuing I cannot , but dying I shall .

Let no difficulties hinder , for since Adams fall none passeth vnto Paradise , but by burning Seraphims . The way to Canaan is cumbersome , but knowing that our iourney leades to the land of promise , wee passe it pleasantly . Yet before wee come at Hierusalem , we take in our way the valley of teares . The swift Riuer of Iordan must be crossed , before wee come to the sweet Waters of Siloam .

Let no delights tempt you ; prosperous fortunes may hinder a cheerefull dying : but if pleasures of life allure not , feares of death will neuer trouble . Neminem aduersa conuincunt , nisi quem secunda decipiunt . Adam was set vpon in Paradise , Iob on the dunghill : yet Iob fortior in stercore , quam Adam in Paradiso . The very place of pleasure is dangerous . In Paradise Adam could not be innocent , but out of Paradise he was a good man . For any thing in life , lose not the cause of life , nor iudge not of things by the face of things . For life and death haue deceiueable vizards : vnder the faire face of life lurkes griefe : vnder the foule feature of death ( which is but fancy ) lies felicity . Take off the mask and you shall change your minde ; loath that you loued , and loue that you loathed .

Vita habitu casto , cum non sit casta , videtur , Mors , praeter cultum , nil meretricis habet .

Now for the freedomes that come by Death . Freedo by deat

First it frees from all worldly iniuries : Mors multorum malorum finis , nullius boni . Heere good men doe but liue , and suffer benè agere , & male pati . It is their portion and it is good for mee ( saith Dauid ) that I haue beene afflicted . Non sentire mala , non est hominis ; sed non ferre , non esset viri . Sufferings are greater trials then actions .

Secondly , it ends all miseries . Man in misery ( saith Iob ) longs for death , and digs for it more then treasure . Mors finis est , non poena .

Nay saith one , Nec finis , nec paena bonis lex est , non paena , perire . Death ends sinnes , not life : it reformes , but doth not destroy Nature . Vitiorum est Sepultura , virtutum Resurrectio .

Thirdly , it frees vs from all corporall infirmities . Mors omnium dolorum solutio . Life it selfe is a disease , and we dye by corruption of humours , whether they be of body or manners : who thinke to heale all infirmities with an easier plaister then Death , Delineamenta potius quam remedia podagraesuae ponunt .

Fourthly , it frees vs from all bodily labours . So saith the Spirit . Blessed are they that die in the Lord , they rest from their labours . Adeo iuuat occupatum mori .

Fiftly , it eases vs of all troubles . Refrigeries est animae . Refection to the Soule . Were wee but in a throng , wee thinke that man at ease who gets out first . Noah , when hee had beene tossed but a yeere vpon the waters , Mount Ararat was to him a gladsome place ; for there the Arke rested . So likewise miscrable man after many wearisome yeeres , tossed vp and downe the world as in a troubled sea , will bee glad of Death as of Mount Ararat , a resting place for his tyred Soule . As an Apprentise patiently vndergoeth seuen yeeres labour to bee made a Freeman , or as a bondman waites for the yeere of Iubile : So doth the Soule for her deliuerance .

Lastly , death doth vs not the least pleasure , in freeing vs from phantasmes and vaine pleasures . Pleasure may stand with innocencie , for God loues to see his creatures happy : But commonly the pleasure of the body , is the poyson of the soule . A man smothered in Roses meetes with Death , though in sweetnesse . Delicatas enim mentes eneruat felicitas . In vaine mirth , there is no true ioy , nor gladnesse in laughter . Nam res est seuera verum gaudium . Delight in pleasures , and you shall finde your greatest pleasures become your bitterest paines in their losse . A man whose soule is conuersant with God , finds more pleasure in the desart , and in death , then in the Palace of a Prince .

The benefits that come by death .

FVlnesse of grace , The benefits by death . which heere we haue but in part . Viuere velinthomines , vt perfectisint : Mori volunt , & perfecti sunt . Heere wee haue but arrham Spiritus , there we shall haue pretium .

Secondly , perfection of glory ; Erimus participes , non spectatores gloriae . Enioy with these eyes , visionem illam beatificam , ioy vnspeakeable . And ( saith S. Iohn ) your ioy shall no man take from you .

Thirdly , inseparable fellowship with Christ . They follow the Lambe whithersoeuer hee goeth . There wee shall bee married to him , heere we are but contracted . Desponsabo te mihi , saith the Prophet . Those fauours and loue-tokens I haue heere receiued , doe but inflame , not satisfie desires , and I am willing to part with them , lest they should make mee loth to depart to him that gaue them : Meretricius est amor plus amicum , quàm sponsum diligere .

Lastly , it brings mee where I would be , into my owne countrey , into Paradise , where I shall meete , not as in the Elysium of the Poets , Catones , Scipiones , & Scaeuolas , but Abraham , Isaac , and Iaeob : The Patriarks my Fathers , the Saints my Brothers , the Angels my Friends , my wife , children , kindred and seruants that are gone before me , and doe there attend mee , looking and longing for my ariuing there . Therefore with Dauid I will say , Lord , when shall I come and appeare before thee ? Like as the Hart panteth for the water brookes , so panteth my soule for thee , O God . I had rather be a doore-keeper keeper in thy house , then dwell heere though in chambers of pleasure .

Touching the second generall Diuision . II.

The feares or ioyes that death brings .

NAturally men feare Death , The feares of death . because it ends being , which Nature would preserue : Rachel mourned for her children and would not be comforted , because they were not . When Moses Rod was turned into a Serpent , it was fearefull . But when God bids , Feare not to take it vp , it may well be handled . Timeat mortem qui Deum non timet , sed si sperare desideras , desine timere . It is well said , Pompa Mortis magis terret quam mors ipsa . Groanes , convulsions , and a discouloured face shew death terrible . But that Philosopher is not to bee followed , who to prepare himselfe the better for death , set forth death most fearefully : nor yet that Emperour to be praised , who so little esteemed of death , that hee dyed in a complement .

Feare of death kills vs often , where death it selfe can doe it but once . The Philosophers thought , that if death ( as bad as men count it ) were not mingled with bitternesse , men would runne to it with desire and indiscretion . Ergo mortem concupiscentes , & timentes , aeque obiurgat Epicurus . It is true , life would not willingly be troubled with too much care , nor death with too much feare . Feares betray , cares trouble those succours that reason would yeeld to both . Multi ad fatum venêre suum , dum fata timent .

Feares multiply euils , Faith diminishes them : yet most men wish , vt mors potius semel incidat , quam semper impendeat , because nothing is so painefull as to dwell long vnder the expectation of some great euill .

Conscience of dying , giues the right sence of death , and the true science of liuing . For by death absoluitur anima , resoluitur corpus , gaudet quòd absoluitur , quòd resoluitur , non sentit . Therefore said the Heathen man , Non nego poenas esse quibusdam post mortem , sed quid ad mortem , quod post mortem est ? If there be any feares in death , saith a wise man ; Quare iuuenes non timent fieri senes ? But it is the nature of feare to make dangers greater , helpes , lesse then they are .

When Anaxagoras had word brought him that his deare and onely sonne was dead : Scio , said hee , me genuisse mortalem . The sonnes condition , satisfied the fathers passion without more words . Hee can neuer be at ease , nor liue contentedly , that liues continually in feare of death . Nil in morte metuamus , si nihil timendum vita nostra commisit . There is no such gentle remoouall of all life's discontents , as a quiet death .

Hee that knowes not how to end his time , hath lost all his time . Nescire mori miserrimum . Socrates de morte disputabat vsque ad ipsam . When Otho and Cato had prepared all things for their death they setled themselues to sleepe : when they awaked , and found themselues vpon the stroke of execution , all they said , was , Vita supplicio data est , mors remedio . Cruell tyrants haue beene told to their faces , that their threates of death , were promises of life . Their swords were fauours to the sufferer . Mortall wounds made them immortall . Viuere non potest , qui mori non audet . Though it be true , that it is in vaine to feare what wee cannot shunne , and feare of death , as a tribute due to Nature , is a weakenesse : yet feares be not alwayes ill symptomes before death , nor in death : at that instant nature will reluct for loue sake to keepe still her being . But grace thus distinguishes of being . To the wicked the best thing of all were not to haue beene . Non nasci optimum . His next best were to liue long . It was ill with him that he was borne , worse , that he must dye : for hee not being sure of a better , would faine be sure of this . Conscious to himselfe that this dying life , will bring him to a liuing death . His hope is no longer then his breath . His word is Dum spiro , spero ; he flutters inter mortis metum , & vitae tormentum : viuere nolit , & merinescit . With good men it is otherwise , to them the best thing of this life is to haue been , for this leades the way ad beatitudinem patriae , to the fruition of their faith . Quid huius viuere est , saith hee , sed dijs mori . His word is Cum expiro , spero : his hopes faint not , when his breath failes him . Patienter viuit & delectabiliter moritur . To this man , mori quamprimum is his rather : for that ends misery , and begins felicitie . There is no man so valiant as the beleeuer . Therefore he saith vnto his soule , Why art thou cast downe , O my soule ? Why art thou so disquieted within me ? Waite on God .

Soule and Soule are differenced in dying , as well as liuing . The difference of soules as well in dying as liuing . The Atheist dares not die for feare of non esse . The ill liuer dares not die , for feare of male esse . The doubtfull conscience dares not die , nesciendo ; whether hee shall be , not be , or be damned .

Onely the good man dares and desires to die , hee is assured of his hope , his hope is full of immortalitie . I am thy saluation , saith his Sauiour : to the other theend of these present miserable miseries , is the beginning of worse , and such as death it selfe cannot terminate : for that would be happinesse enough ; if they had but hope , there would bee an end at last : the greatest pleasure they would desire , is , the act of death , so that might end their sorrowes : but their conscience will not let them lye , or flatteringly perswade them : Adueniet tandem quae non sperabitur hora.

This they know , and grieue to thinke , that Tophet is prepared for the bad , and Paradise for the good . As the tree falleth , so it lyeth : and as death leaueth thee , so iudgement shall finde thee : hee that liues ill , seldome dyes well . Liue well , and you cannot but die well : practise well doing , and you shall haue the comfort of well dying .

Sed quàm amarum erit hoc tempore corporis & animae separatio ? Body and soule parting . We see old acquaintance cannot part without teares . Quid facient intimè familiares , quales sunt corpus & anima , quae ab ipso vtere ita iucundissimè vixerint ? If the Oxe loweth when his fellow is taken from him that drew the plough with him , qualem mugitum shall wee giue when soule and body part ? Siccinè separas amara Mors : Siccinè separas , saith the Booke of Kings ? The Spirit at this time may be willing , but the flesh will be loth . Egrè amittitur , quod valdè amatur . Faith will assure , God is thy father ; but nature will tell thee , She is thy mother , and thou mayest not yet leaue her . In this conflict take heede the mothers side preuaile not . Shee will play Naomi's part , perswade thee earnestly to stay and enioy the delights of Moab yet a while longer . But resolue thou with Ruth , to see what entertainment is for thee in Bethleem , for there thou shalt finde a Boaz.

In ista hora , euery man will make Balaams suite , ( for no man would be miserable , if it were enough to desire to be happy ) but such a wish onely will not serue . He must piè viuere , that will securè mori . We all desire to shut vp our last Scene of life , with In manus tuas , Domine , commendo spiritum meum . But it is not the last words a man vtters that doe qualifie his Soule . Remember how in thy life thou hast entertained Gods Spirit : for as wee vsed his in this life , so hee will vse ours after death . Qualem quisque se fecerit in hac vita , talem se inueniet exiens ab hac vita .

At this houre what would a man giue for the redemption of his soule ? but poore indigent man , neuer was any so rich that could pay the ransome of his own soule . A displeased mercy , askes greater satisfaction then thou canst giue . Laesa patientia fit furor . Now thou goest to giue account of thy Stewardship : that is , temporis amissi , mali commissi , boni omissi . And thy Soule already knowes , in conscientia tua , whither it goes , quando egreditur è corpore tuo . And although thou canst carry nothing else with thee , yet this thou canst not leaue behinde thee ; Which is liber conscientiae tuae , that will tell thee whither thou goest , and what thou shalt looke for . Tunc quasi loquentia tua opera dicent ; Tu nos egisti . Tua opera sumus , non te deseramus : sed tecum semper erimus , tecum pergemus ad Iudicium . Man is a great flatterer of himselfe , but conscience is alwayes iust , and will neuer chide thee wrongfully . It alwayes takes part with God , against a mans selfe . It is Magistratus domesticus , that will tell what you doe at home , and , saith the booke of Wisedome , wickednesse condemned of her owne witnesse , is euer timerous , and being pressed with conscience , forecasteth grieuous things . Nemo seueriorem seipso habet iudicem .

If a man will take his ayme by the best men that euer dyed . That of Dauid , Ezechias , yea and of Christ himselfe ( as a man ) is able to amaze any man . When as our Sauiour Christ at the point of death , said , Father , if it be thy will , let this Cup passe from me . When Dauid said , Saue Lord , for thy mercy sake ; for in death there is no remembrance of thee . And Ezechias wept sore , when hee was bid , Put thy house in order , for thou must die . Si Prophetae , si Apostoli , si Martyres , si Christus ipse , was thus troubled at the houre of death : wretched man that I am , what shall I doe ? Euen as Christ bids me . Bee of good cheere , for I haue ouercome death . Mors morte redempta est . Now there is aduantage in death : that death which was the wages of sinne , is made the reward of righteousnesse : and in these forenamed persons it was not death , but the curse of the Law that went with death , which Christ in our persons , and these other persons in themselues , feared .

When Christ was to leaue the world , and his Disciples to the world , he left them this word for their learning and their comfort : If you loued mee you would reioyce , because I said , I goe to the Father . In my Fathers house are many dwellings . I goe to prepare a place for you , that where I am you may be also .

Now that death hath ouercome death , and Faith hath secured feare : nec me taedeat viuere , nec timeo mori . What can hee feare in Death , whose death is his hope ? Right precious in the sight of God , is the death of his Saints .

See then what makes men willing , or loth to die .

Obsecro te Lucili , said Seneca , cur timeat laborem vir , mortem homo ? It is the present condition of men in this world , that makes them willing , or loth to die . Nor life , nor death , are alike to all men : some can as willingly leaue the world , nay dye , as others can forbeare the Court. And as men differ in their condition , so doe they in their acceptation of Death : some pleasant their liues , as if the world should alwayes laugh vpon them . Et post mortem nulla voluptas . These would doe any thing rather then die . Others liue as if they came into the world but to act a sad mans part and dye , these wish a change , hoping it will bee a benefit . Therefore well said the sonne of Syrach , O death , how acceptable is thy remembrance vnto him whose strength faileth , that is now in his last age , and vexed with all things : and to him that despaireth and hath lost patience ! But contrariwise , O death , how bitter is the remembrance of thee to a man that lyeth at rest in his possessions ! vnto the man that hath nothing to vexe him , and that prospereth in all things : yea , to him that is yet able to receiue meate ! Certainly to this man that thus liues at ease in delicacie with affluence of all things ; ( for euen to vse happinesse is as difficult as to forbeare it ) to him it is a sad and bitter meditation , to thinke that death must take him from all these ioyes , wherein his heart tooke pleasure .

O quam amara mors mundum amantibus ! Euery poore contentment glues his affections to that he likes . When as the best of this worlds contentments are but contemptible . If thy heart bee set on Heauen , thy soule will haue no pleasure in these low things , looke vpward . Os homini sublime dedit , coelumque tueri . The minde contemplating Heauen , walkes beyond eye sight , and at so farre a distance discernes God , as if hee were at hand , there is his true solace , to conuerse with God . Who euer they bee that dwell in Contemplation of heauenly things , goe off rich in thoughts , satisfied in their expectation .

For an antidote against Death , hate sinne , and the pleasures thereof , then will death bee delightfull , nor life dolefull : nay , death it selfe looking thee in the face , knowing thy heart , will change countenance , looke vpon thee facie non horrendâ , sed blandâ , non terribili , sed amabili . This very day of death . Dies iste , quem tanquam extremum aliqui reformidant , tibi aterni natalis erit .

The good mans hope is euen in death : the world-louer ends both hope and happinesse when he dyes .

Plato discoursing vnto one , de contemptu mortis , and speaking strangely vpon it , was answered , Fortiùs loqueris , quàm viuis . At ille dicebat non quemadmodum viueret , sed quemadmodum viuendum esset .

How euer the Contemplation of death pleases , yet the sufferance of death pinches . A man satisfied that death is nothing but a bridge , to passe him ouer to an other shore where life stands , and lookes for his landing : yet while hee is vpon the Bridge , ( which is but a short step betwixt two liues ) his vertiginous braine wil grow giddie , and hee will before troubled in the passage .

Did not the word Ibis ad Patres , sweeten the contemplation , as did that wood cast by Moses into the the waters of Marah , turning bitternesse into sweetnesse : the thought of death ( though it be but a gathering to our Fathers ) would be an vnpleasing contemplation .

But feares being past , which are but shadowes , set off ioyes the better . Therefore now to see

What ioyes death brings .

OVt of the bitter came sweet , The ioyes brought by death . said Sampson . When wee thinke vpon the separation of bodie and soule , then it is a sweet contemplation , to consider the coniunction of our bodies and soules with Christ : which being once made by the bond of the Spirit in this life , shall neuer afterwards be cancelled . For let death , wilde beasts , or birds , deuoure and teare the body from the soule , yet neither body nor soule are thereby seuered from Christ . Non curo ( saith Ignatius ) si ferarum dentes me moluerint modo pura fiam farina Christo. And yet the body thus consumed , liues not in the graue or belly of the beast , nor yet receiues life or sense from the soule while it is in this seate , vntill the great Assizes , that generall Venite comes . But then , looke what the condition of Christ was in his death , the like shal be of his members . The body & soule of Christ were seuered , as farre as Heauen and the Graue were distant : and yet neither of them were seuered from the godhead , but both existed in his person : so likewise our bodies and soules , though rent and pulled in sunder millions of miles distant , yet neither of them is seuered or disioyned from Christ our head . Qui praedixit , reuixit , this serues to work it .

Humane wisedome cannot comprehend this . Weake faith lookes for meanes , and is put to shifts when shee sees meanes faile . But omnipotency workes by improbabilities and tels vs . There is no faith , where there is either meanes or hopes . Difficulties and improbabilities are the obiects of Faith . Through the Spirit ( saith S. Paul ) wee waite for the hope of righteousnesse in faith .

Yet in nature we see that in winter season , trees which seeme as dead , reuiue againe in the Spring , because the body , graines & armes of the trees , are ioined to the root , where the sap lyes all the Winter , and by meanes of coniunction , it conueyes vegitation to all parts of the tree ; euen so mens bodies haue their winter , when they are turned into dust . Homo arbor inuersa , cuius Radix in caelis , rami in terra . Their life is hid in Christ with God . Yet in the day of resurrection , by reason of this mysticall coniunction , diuine and quickening vertue shall streame from Christ to his Elect , and cause them to resurge from the graue , to life eternall . For the head wil not be without the members : where he is , there they shall be also .

It is noted how in that transfiguration , the body of Moses which was hid in the valley of Moab , appeared in the hill of Tabor , which assures that this body of ours , lodge it where you will , is not lost , but layed vp to bee raised in glory , as it was laid downe in corruption . The incineration and dissipation of this dust , shall haue a recollection in that day of resurrection .

In the valley of dead bones , did not the Spirit say to Ezekiel , Prophesie vpon these bones , and say , O ye dry bones , I will cause breathto enter into you ; I will lay sinewes vpon you , and will bring vp flesh , and you shall liue ?

If any thinke , The difference betwixt the resurrection of the vngodly and the iust this Resurge againe , which is so wonderfull , is not peculiar , but common vnto all , both good and bad , ( as good men loue not to bee happy alone ) its truth , yet , it is not by the same cause , nor to the same end . For the wicked rise by the power of Christ , to be iudged and condemned . But the godly rise by the vertue of Christs resurrection , to receiue eternall life . Vita mortem assumpsit , vt mors vitam assumeret .

Therefore they collect truely , who say , that the rotting of our bones is no death , but a being asleepe ; and that sleepe must needs be sweet , which hath peace with rest , and rests in safety .

Awake then thou that sleepest , arise , come and liue : hee whom thou louest , sleepeth , but thou wilt come to awake him : till when his couch of ease , is his coffin , the graue his bed , wherein he lyes neuer troubled with dreames or fancies , what shall become of his bodie , till it rise againe .

I am the resurrection and the life ; ( saith Christ ) He that beleeueth , though hee were dead , yet shall hee liue : the arrest of Death shall not alwayes keepe him . Well said S. Austine , The bodies of Saints shall bee raised , tanta falicitate , quanta felicitate , with as much ease as happinesse . Nam mors tantum intermittit vitam , non eripit ; death doth not disanul , but discontinue life . By our rising , wee are remitted to our better right , a life which neuer dyes , a morning which hath no Eue nor ending . Me thinkes I heare death say of life , as Iohn the Baptist said of Christ : He that commeth after mee , is before me . Which is life .

O sweet word Life . The best Monasyllable in the world . Gods owne Attribute . Deus viuit . And my soule ( saith Iob ) shall liue , for my Redeemer liueth . And is this life , but the child of this word Death ? then blessed also bee the word Death , the mother of life . I will no more call thee Marah , but Naomi ; for thou art not bitter , but sweet ; more pleasant , though swifter in thy gate then the Row or Hinde . The Stoike could say , Mors est quae efficit , vt nasci non sit supplicium . But what saith S. Iohn ? I heard a voice from heauen , saying , Write , Blessed are the dead which die in the Lord , whose workes follow them , they die no more , death hath no more power ouer them , all teares are wiped from their eyes .

Compare together the benefits of life and death , and you shall clearely see , how that death which seemes to dispossesse vs of all , puts vs in possession of more than that al.

Per varios casus , per tot discrimina rerum Tendimus in Latium , sedes vbi fata quietas Ostendunt . —

It is but being which wee haue by Nature , or by Birth ; our better being is by Grace ; but our best being is in glory : there wee cannot bee , till death haue conueyed vs thither . Esse naturae est , benè esse gratiae , optimum esse gloriae . Better therefore is our last being by death , then was our first being by birth . Dicique beatus ante obitum nemo . Birth brought mee into the world , but that was misery , allowing no vacation to sorrowes . Ne natalem quidem excipit . For crying was the first note of my being . Calamitatis futurae propheta . Death carries me from a world of miseries , to a world of felicities . Dies mortalis est fatalis Natiuitas . Heere I dwell in a house of clay , whose foundation is dust : Death brings to an habitation made without hands , euerlasting in the heauens . Ad excelsa sublatus , inter felices currit animus , excipitque illum coetus sacer . Birth brought mee to conuerse , and haue commerce with men , death brings mee to haue communion with Saints , and fellowship with Angels ; yea , to enioy visionem illam beatificam . The immediate fruition of God and Christ .

Old father Iacob , when he was told of his sonne Iosephs power in Egypt , was not satisfied to heare of his honours , but enquires of his life : intimating that life to come , is better then all the honours that are in Egypt , or fortunes that are on earth : nor yet did Iosephs life content him , without being present with him , and therefore said , I will goe downe and see him : counting it better to behold with the eye ( and yetmost sinnes begin and creepe in at the eyes ) then to walke in desires . Implying , that the best things that are , pleasure vs not in their being , but in our enioying them .

What then shall bee the ioy , The ioy soule & dy at the meeting . when soule and body separated for a season , shall meete againe in ioy , and mutually enioy one the other ? The sense of this delight and contentment did well appeare in that meeting betwixt Iacob and Ioseph , whom mutuall losse and separation for a while , did more endeare each to other .

Intermission of comfort hath this aduantage , that it sweetens our delight more in the returne , then was abated in the forbearance .

And was Iacob glad to leaue his countrey , the land of Promise , to see his yonger sonne Ioseph , though in Egypt . What then shall bee the soules ioy to end a pilgrimage in a strange land , and goe to see his elder brother Christ in heauen , an inheritance more pleasant then that land of Goshen , freed from all the encombrances of this Egypt ? Therefore said S. Paul , I desire to be dissolued , that I may bee with Christ . For this tedious mortalitie , pleasant it how man can , will be intollerable , if death doe not disburthen it ; because long liuing so loads vs with sinne , as the burthen thereof tyres euery man at last . It is such an inmate , as will roost in vs as long as life affords it house-roome : nor wil it lodge alone , but still one sinne will call in another : but through death , the very body of death , and burthen of sinne , are both cast out together .

Sith then the life I now enioy , is beset with death , tends to death , and ends in death , I will no longer mistake tearmes , calling that death , which is life ; and that life which is death . Hanc esse mortem , quam nos vitam putamus : Illam vitam , quam nos pro morte timemus , said Lactantius .

More diuinely said S. Austine , Per vitam ad mortem transitus est , per mortem ad vitam reditus est . Therefore the Pagans did not ill , to celebrate the day of their death with mirth ; and the day of their birth with mourning . For although the soule be then infused , when man is made ; Death the regeneration of the soule . yet it is new borne , when man dyes . His bodie being the wombe , and death the midwife , which deliuers that to sorrow , this to glory .

The Prophet Ieremie so little ioyed in his birth , that he said , Let not the day wherein my mother bare me , be blessed .

Quis pauet ? quis flet ? quis eget ? quis errat ? Solus ( heusortes ! ) homo sperat , optat alget , voluit , explorat , queritur . Malorum omnia plena , said a diuine Poer .

But to assure there are ioyes in death . What saith the Scripture vnto well dying men ? Reioyce , and lift vp your heads , for now your Redemption draweth neere .

The third generall diuision . III.

When Death is to be prepared for : and how .

IT was the saying of the diuine Philosopher Plato . There is nulla salutar is Philosophia , The time when . but perpetua mortis meditatio : and sine ista meditatione tranquillo esse animo nemo potest . Scipio was wont to say , Mortis meditatio , Is vita sapientis : and that it was the most honourable Philosophy to study a mans mortality . Politiques say , Totâvitâ discendum est viuere . But saith Seneca ; Hoc magis miraberis , Totâ vitâ discendum est mori . Fooles would faine doe in the end , that which wise men doe in the beginning , Prepare for their end : but carelesse men thinke , that the signiory and gouernment of times is at their commands , to doe what they list , when they list . We haue little power ouer the present , much lesse ouer the future . Therefore King Dauid cryed betimes ; Lord , let me know mine end , and the measure of my daies , what it is , and how long I haue to liue . All the daies of mine appointed time , saith Iob , I wil watch , till my changing shall come .

Change , the great Master of the world , that hath Time for his Agent , abuses many men with the hope of time . It is true , Time is a seruant equall to all men : it holds pace , and flies as fast in idlenesse , as in businesse ; so as time wel spent , diminishes our time : yet when it is imployed in timely preparation , it layes vp time as treasure for a future time , and so is rather a husbanding , then consuming of time .

He liues in safety that watches his time . Diem perdidimus , said Vespatian . But in reckoning of time , most men miscast-time , counting that first which is last , and that last which is first ; beginning our accompt from the day of our Birth , whereas our deaths day is our first day . For in the accompt of life , our last day of life , is the first day to life . Wee then ceasing to dye , when we leaue to liue .

Solebat dicere Fabianus , In tria tempora vita diuiditur , quod est , quod fuit , quod futurum est , ex his , quod agimus breue est , quod acturisumus , dubium , quod egimus , certum . Reckon first with time past , and you may make time to come certaine : make your saluation certaine , saith Saint Paul .

The Scepticks put a fortasse vp on all things in the world . But said S. Austine , there is no one thing in the world to be named , where this word fortasse had not place , except you speake of death . Hîc solùm fortasse locum habere non potest . Death , as it is said of the kingdom of heauen , comes not by obseruation . He liues not , that knowes where , when , or how he shall dye : yet noneliues but knowes hee must dye . Mors omnibus finis , multis reme dium , quibusdam votum , de nullis melius merita , quam quibus accidit antequam vocaretur . Therefore said one , dementiae est , it is more then folly not to bee prepared for death . Sed si mors veniens praemeditatur , tunc superatur . The preparation for death , is the fruition of life . Nemo propter Canos & Rugas diu vixit : yet neuer man preserued himselfe from dying , by forgetting death . The very Heathens , by natures instinct , prouided themselues for death by sacrifices to their gods .

Frange toros , pete vina , rosas cape , fundere nardo ; — Ipse iubet mortis te meminisse Deus .

Solomon saying , A faire way of dying well the day of death was better then the day of birth , inferred that there was a faire way of dying well : whereunto two things were most requisite .

First , a timely preparation before death . Nam facilè sustinet , qui expectat mortem . Seneca said , Saepe debemus mori , nec volumus ; morsmur , nec volumus . Wee ought often to prepare for death , and we will not : at last we dye indeed , and we would not . In hoc errore omnes versamur , quòd non putamus , nisi senes ad mortem vergere , citamur nec sensu , nec aetate . Mors quo faciliùs obrepat , sub ipsovitae nomine latet .

If you intend preparation for death , you must auoid all procrastination , Nescis enim quid serus vesper vehat . This vox Coruina , that alwayes cryes , Cras , cras , couzens many a man , making him perdere hodiernum , trusting vpon to morrow , saith Tibullus . I am mala finîssem letho , sed credula vitam spes alit , & meliùs cras fore semper ait , but trust not to that : Ille sapit quisquis , Posthume , vixit Heri . Solomon saith , Ne gloriêris in crastinum , nescis enim quid superventur a pariet dies .

By deferring , we presume vpon that we haue not , and neglect that we haue . Quod in manu fortunae positum est , disponimus ; quod in tua est , dimittis . Which made the Heathen Poet , diuino furore instinctus , vtter hoc salutare carmen , Optima quaeque dies miseris mortalibus aui , prima fugit .

Therefore , noli tardare , delay not thy prepare for death , til thou feelest the approaches of Death . Recordare nouissimum , & non peribis in aeternum . Doe the worke of of the day in die suo . No man can promise himselfe a morrow .

Fleres , si scires vnum tua tempora mensem : — Rides cùm non fit , forsitan , vna dies .

Euery man hath his day . Est & dies hominis , & dies Domini . When mans day is past , then Gods day comes .

The case therefore of those men is mostvnhappy , who after forty or fifty yeeres of dayes , in their mis-spent time ( for it was not vita , but tempus ) and now ready to die , are euen then to learne how to dye , when they are in the Act of dying . Quae tam stulta mortalitatis obliuio , inde velle vitam incoare , quò pauci perduxerimus ?

It was a sweet speech , and might well haue become an elder body , which a yong innocent child vsed lying in extremity of sicknesse : Mother , what shall I doe , I shall dye , before I know what death is , I pray you tell mee what is death , and how I should dye ? Certainly , multum interest , peccare aliquis nolit , an nesciat . But there is nil miserius morienti , quam nescire mori ; nay saith one , Tolerabilior est non esse , quam nescire mori .

Since then it is a thing as well naturall , as necessarie for a man to dye , Quisquis ad summum peruenit , ad extremum properat . It is no thankes to a man to pay that willingly , which hee must doe of necessity . But in paying of this debt , wisedome counsels thee two things :

First , to consider the time when .

Secondly , the meanes or maner how .

For the time , seeke not death in the errour of thy life . Remember thy Creator in the dayes of thy youth , while the euill dayes come not , nor the yeeres approach wherein thou shalt say , I haue no pleasure in you . Before the siluer cord bee loosed , or the golden ewer broken . Before the Almond tree flourish , and the Grashopper be a burthen . Before the keepers of the house shall tremble , the strong men bow , the grinders cease . They waxe darke that looke out by the windowes , and the daughters of musicke be brought low .

Old Barzillai , being in this case , refused all the pleasures of a Kings house , though hee was gently intreated by King Dauid .

Age , or sicknesse , will make a man vnapt either to compose , or dispose himselfe to death . Tunc tibitarda sluunt ingrataque tempora . It is no good time then to prepare to die , when it is a burthen to liue .

Thy best health affoords but time good enough for this businesse . Therefore dedicate not all thy time to businesse , for that as well as sloth , may rob thee of thy time .

Doe you desire some signes of death , Three signes of approching death . before you take this course ? Tres sunt mortis nuntij , casus , infirmitas , senectus . Casus dubia infirmitas grauia , senectus certa denunciat . Casus nuntiat mortem latentem , infirmitas apparentem , senectus praesentem .

When man begins to be sicke , his senses are wholly busied about the paines of the disease .

I am vigor & quasso languent in corpore vires .

The Physician is then conferring with thee of the state of thy body . The Lawyer is consulted with , about thy worldly state . The Minister touching thy soules health . Thy friends are then vnwelcome , strangers trouble thee , visites , offend thee : thy owne seruants cannot please thee , other mens discourses tire thee , to speake thy selfe spends thee , and to be silent grieues thee , not to bee told how thou doest , vexes thee , to be told how ill thou art , discomforts thee ; but it most of all afflicts thee , to see thy wife , children and kindred , weeping and lamenting by thee .

Thus miserably we poore men at this time are distressed and distracted , made vnfit for any thing , when , as God knowes , a due preparation to death , requires all the faculties and strength , of a sound , perfect , and whole man .

Euery man naturally , when hee comes neere the goale of death , euen for some intrinsicall cause , though vnknowne to himselfe , is then weary of himselfe , entertaines life with a tedious dislike . Tunc iniucunda est rei poenitendae recordatio , distasting euery thing , neglecting the very thought of all humane affaires .

Nec iuueni lusus qui placuere , iuuant .

But then thinkes , O how am I straitned till it be accomplished !

This should haue beene done when strength of vnderstanding serued . Nam serum est tunc viuere incipere , cum desinendum est .

The little Bee , so soone as flowers spring , goes abroad , viewes the gay diapry , and the diuersitie of the flowerie fields , suckes the choisest of them , fraights her thighes , carries to her hiue , makes a cuurious combe , and so by times hoards vp honey in Summer against the Winter . Why is the winter harder to the Grashopper , then to the Ant ? onely prudencie and imprudency differs them .

Thinke not thou the winter of thine age , a time fit enough for this worke . Mauna must bee gathered in the morning ; it is too late to prepare when time is past before you begin .

Repentance also begun in the time of sicknesse , Repentance when to be practised . is commonly as sicke as the party , yeelding then , when it cannot resist , and then preparing and repenting , when all other helps and hopes faile .

Sound repentance and fit preparation must both be timely , not then forsaking sinne , when sinne forsakes vs ; and wishing time , when time is past . Omnis motus naturalis velocior est in fine , the end of time , affoords little time .

Holy Iob tels vs , If thy bones be full of the sinnes of thy youth , they will lie downe with thee in the dust . Sed mortantur ante mortem vitia , & ad iudicium non sequantur . When death hath folded vp thy dayes , all opportunitie is past . The Cocke crowed , but that Gallicinium , so soft a voice could not awake thee . Therfore Signicinium , lowder musicke , must end the Scene .

It is a great masse of sinnes that we haue wound vp , in the dayes of a long mis-led life ; it will aske long time to vntwist this bottome ; nay , to rauell it out in many ends , will aske great labour . Great labour , and little time , suite not : Therefore worke while it is day , The night commeth , when no man can worke . Vse not time , as ill husbands doe their Farmes , let their Lease runne out , before they bee e're the better by their Farmes .

Few and euill are the dayes of the longest liued man , and yet to euery man there is a Triduum lent , the space of three dayes at least : but sleepe not vsque Quatriduum , lest it be said , Hee hath lyen foure dayes in the graue : Iam foetet .

Flatter not thy selfe by the theeues example , who repented , but in illa hora. That is not set for imitation , but to keepe from desperation .

It is a strange thing to see , that old men wil not see death , though it be before their faces ; nor young men , though it stand at their backes . The old gray-headed man to seeme young , had coloured his haire blacke ; but the diuell told him hee would not bee so cozened .

Non omnes fall is , scit te Proserpina canum .

The common fashion is to put men in mind of their death , when we doubt they cannot liue . Till the Physician findes some ill symptomes , the patient may not bee dis heartened with the name of death . But hee is the good Physician of my soule , that tells mee of death , when he sees me liue in sin .

There is not any man so wicked , who with his good wil would die in his sinnes ; yet most so liue , as if they beleeued permission were the Article of their faith all their life long : and the Article of remission of sinnes , were reserued till the point of death .

But terrible will death be , when the dying man with griefe for opportunitie lost , will repent that euer he liued , and count it happinesse enough , if then he might die and be no more . But that will not be , quia Mors est sine morte . Semper viuit , semper occidit , sed nunquàmpraeoccidit .

That which ends all , is without all end ; Remember the parable of the fiue foolish virgins , and the faire warning Christ giues : Bee yee readie , for the Sonne of Man comes at an houre when yee looke not . Ecce venio sicut fur ; that is , when you sleepe best , and thinke least of him .

Now as it is wisedome to bee prepared for death ; Settlement in Religion , the best preparatiue for Death . so if you will die with peace of conscience , bee well resolued in point of Religion before you die , neuer any man was a looser by beleeuing ; for faith is euer recompensed with glory ; while thou liuest it is not amisse to make doubts : but thou shalt finde it a fearefull thing , to die in doubt ; and the happiest thing vnder heauen , to be well assured , and cleerely resolued in the trueth of thy faith before thou diest . This done , then be of good cheere , for thou shalt heare Christ say vnto thy sicke soule , as he said vnto the sinfull woman , Goe in peace , thy faith hath saued thee . And let all conceited humanists remember what their master Aristotle said when he died : Anxius vixi , dubius morior . O Ens entium , miserere mei .

Now of the way to die well .

Non est res magna viuere : Hoc omnes faciunt : sed pauci bene moriuntur . Et illi Mors grauis iucumbit , qui notus omnibus , ignotus moritur sibi . Man is readie to die before hee liues , and therefore liued in the world , that hee might die to the world , his yeeres come to an end , as a tale that is told : his dayes deceiue him , for they passe as a shadow by Moone-shine , then appearing longest , when they draw neerest to an end . Wee that now liue , liue by death ; for had not Christ dyed , wee had not liued . Therefore saith S. Paul , My life is not deare vnto mee , so as I may finish my course with ioy .

Doe you desire to liue a long time : the sonne of Sirach saith , A man that is made perfect in a short time , fulfils a long time . Et vita ipsa , si scias vti , longa est . Vir bonus bis viuit , saith the Spaniard . Am●liat at at is spatium sibi vir bonus , hoc est viuere bis , vita posse priore frui He liues twice , that leades his first life well . Alexander had a good account of his age , reckoning by victories , not by dayes . So should Christians count their dayes by euery sinne they conquer in that day . Numbring of dayes , saith Saint Austine , is not numerus dierum quis sit , but , quî sit .

Tres sunt dies hominis , saith Saint Hierom , Dies Conditionis , dies Conuersionis , dies Resurrectionis . One day certifieth another , saith Dauid . Time lent vs , flyes away in the time that is lent , euery moment comming , being the death of that is past : But weigh well euery moment , for it is of so great moment , as that vpon it depends eternity of time to come .

Vnto dying well , there are three things most requisite . Three things requisite to dying well .

First , to bee often meditating vpon death .

Secondly , to be dying dayly .

Thirdly , to dye by little and little .

Often meditation of Death , The first step to dying well . brings you to die in ease , alleuiates paines , expels feares , eases cares , cures sinnes , corrects death it selfe . Quo modo non morimur , cùm viuitur mortuis ? wee liue with so many deaths about vs , that wee cannot but often thinke of dying . Euery humour in vs engenders a disease enough to kill vs , so that our bodies are but liuing graues , and we die , not because wee are sicke , but because wee liue , and when we recouer sicknesse , wee escape not death , but the disease .

Doe then as the Preacher counsels ; what you haue to doe , that doe quickely ; For in the graue , whither thou goest , there is neither worke , nor discourse , nor trauaile , nor wisedome , nor conuersation , nor fruition of any thing ; all is entombed in silence , darkenesse ouershadowing it .

Measure not life , spatio , sed actu , because life is ordained for Action , not for fruition . If thou hast any good to doe for the Church , the Commonwealth , or thy Friends , doe it quickly . Hast thou much goods laid vp in store ? make thee friends with thy Mammon , but sing not a requiem to thy soule ; say not vainely , Viuamus dum viuimus , sors fortuna vt volet , ordinet : vita iam in tuto est . Remember Hac nocte : know , that after the day of vanitie , comes the night of Iudgement : then both light and delight goe out together . Sadly and suddenly shalt thou find all worldly pleasures turned into waking dreames : Et quae parasti , cuius erunt ? All the towers in the ayre that thou hast built , Vno ictu prosternentur .

On the other side , doest thou eate the bread of carefulnesse , and drinke the water of wearisome affliction ? Heere is Manna , bread from heauen , and water after which non sities .

There is no such cordiall to comfort cares , or temper sorrows , as often and seriously to thinke of death , and to be acquainted with it betimes ; Priuacie with death , a souereigne cordiall against death . for through acquaintance , death will leese his horror : like vnto an ill face , though it be as formidable as a Monster ; yet often viewing will make it familiar , and free it from distaste .

It is said that Philostrates liued seuen yeeres in his tombe , that hee might be acquainted with it against his bones came to lye in it . Some Philosophers haue beene so rapt in this Contemplation of Death and Immortalitie , that they discourse so familiarly and pleasingly of it , as if a faire death were to bee preferred , before a pleasant life .

This is well for Natures part , Where the power of death lyeth . and Moralists thinke it enough for their part , but Christians must goe further , and search deeper . They must search where the power of death lies : They shall finde that the power of euery particular mans death , lyes in his owne sins , that death neuer hurts a man , but with his owne weapon : it alwayes turnes vpon vs some sin it findes in vs .

The sting of death is sinne . Plucke out the sting , death cannot hurt . Quid huius viuere est , diû mori ? Dye often , and you shall be sure to dye well .

The second step to dying well , The second step . is to dye dayly . Morior , ne moriar , I dye dayly , saith S. Paul . Singulos dies , singulas vitas putae ; qui enim ●mnes dies tanquàm vitam ordinat , crastinum nec optat , nec timet . The old saying is as good , Doe that euery day , which thou wouldest doe the same day that thou dyest . Bonum est consumere vitam ante mortem : Make that voluntarie , which is necessarie , and yeeld that quickly as a gift , which you must pay as a debt at last . Did men know that death were onely an end of life , and no more : euery man for his owne ends would bee a disturber of the worlds peace while hee liued , and seeke to make his owne but when he dyed . Hee that dies daily , seldome dies deiectedly : so he that will liue when he dies , must dye while hee liues . The widow that liues in pleasure ( said Saint Paul ) is dead while shee liues . Liue holily & you shal die happily . Studeto talem esse in vita qualem velis reperiri in morte .

A liuing man is subiect to a double death : Two sorts of death , where to euery man liuing is subiect . The one naturall , the other spirituall . Naturall death doth but separate the bodie from the soule : But the spirituall death separates the soule from God . Of all other , it is the most desperate state of life to liue naturally , and to bee dead spiritually : Thou hast a name to liue , but thou art dead , said Saint Iohn . but of the Prodigall child returned from his euill wayes , it is said , This my sonne was dead , but is now aliue .

Wee count it a fearefull thing for a man to bee author of his owne death . A sinfull life slayes the soule , and so while we liue , we kill or lose our better life . The commandement that sayes , Thou shalt d ee no murder , specially forbids the murthering of our owne soules : but certainly that which depriues vs of our better life , makes of all other the worst death .

It is therefore a holy wisedome for a man to let his sins go before him . Moriantur ante te vitia . They to die actually , thou heere virtually : and so to liue , that when thou art to die , thou haue nothing to doe but die . Atchieuement of riches , pleasures , honours , haue beene painefull ; yet if these things leaue not vs by accident , we leaue them by death , and at our death we shall plainely tell them , as Iob said , Miserable comforters are you all .

If life delight , then vse it , yet so , as a Traueller doth his Inne , for a night and away , and in thy iourney follow not the common tracke . Nam ad Deum faciens iter , per trita si itur , longiùs abitur . But do as the doubtful passenger , aske questions of euery one you meete , that can set you in your right way . Herein bee as great a questionist as were those religious Ladies of Rome , who neuer let Saint Hierome rest for questions , which was the readiest way to heauen . If a man would but compare the Forenoone of his age with the Afternoone , how long the one is and how short the other is , euery man would be dying dayly . Palmarios posuisti dies . The longest liuer hath but a handfull of dayes . Life it selfe is but a circle , alwayes beginning where it ends .

Erat , quando non erat ; sed erit . Time was , when man was not . But how late a beginning soeuer man had , yet after death hee shall be sure neuer to see end . With the Ancient of dayes there are no dayes : And the time shall be , when time shall be no more .

There be two common errours which deceiue most men : Two common errors . First , that a man enters not into eternall life , till he dyes : when as his calling heere begins his life eternall . To Zacheus ( Christ said ) This day is saluation come vnto thy house .

Faith preuents time , and makes things future , present . The godly man that hath his present life hid with Christ in God , so liues heere , as if his conuersation were in heauen , carrying himselfe not onely honestly , ciuilly and humanely ; but beyond naturall condition , his life seemes super-humane , diuine and spirituall .

The second errour is that howeuer a man liues , yet if at last he seeme to die well , then , all is well , and his soule is sure to bee saued : this is a bold and a dangerous conceit ; for though Misery be the obiect of Mercy , and Hope the miserable mans god ; yet humane life hath not a greater friend , nor many times a greater foe , then Hope .

Many would dye , did not hope sustaine them : more haue dyed , flattered with vaine hope . Whoso hopes too much , cozens himselfe at last . Be not deceiued , God is not mocked : not euery one that saith , Lord , Lord , shall enter into the Kingdome of Heauen . In this mortall life enter into the first degree of life eternall or thou mayest die eternally , with Lord haue mercy vpon vs in thy mouth . But haue thy part heere in the first Resurrection , which is from sinne to Grace : and then thou shalt enioy the second Resurrection , which is from dust to Glory .

The third step to well dying , To die by little and little , the third step . is to die by little and little Totâ die mortificamur . Naturally wee are euery day dying by degrees . The faculties of our mind , the strength of our bodies , our common senses euery day decaying paulatim .

He that vseth this course , euery day to dye by little and little , to him let death come when it will , it cannot be either terrible or suddaine . If wee keepe a Courser to runne a Race , wee leade him euery day ouer the place to acquaint him by degrees with all things by the way ; that when he comes vpon his speed , he doe not start or turne aside for any thing he sees : So let vs enure our soules and then wee shall run with boldnesse the race that is set before vs .

To die by little and little , is first to mortifie our lesser sinnes , and not to say with Lot , Is it not a little one ? Wee may not wash our hands from crying and from bloody sinnes , and yet hugge in our bosome some beloued and Herodian sinne . Certainely great sinnes will neuer be conquered , if little sinnes be cherished . Saint Cyprian writing consolatory Epistles , to the Martyres of his time , told them that he that once hath ouercome death in his owne person , doth dayly ouercome him in his members : if you mortifie the members of your flesh by little and little , you will not feare the crueltie of any exquisite death the Tyrant can deuise .

There be a sort of little deathes , as sicknesse of body , troubles of minde , losse of friends , and the like : vse these rightly in their kinde , and you may make them kindely helpes to dying well .

The right way to bring any thing to a good end , is to proceed by degrees . God himselfe made nothing absolute at first . This great God loues to haue degrees kept degreeingly : to grow to greatnesse is the course of the world , so by little and little to goe out of the world , per gradus , not per saltum , is the way to Heauen . Let a man goe out of the world , as he came into the world , which was , first by a life of Vegetation , then of Sense , afterwards of Reason . Dauid prescribes vs this order when hee sayes , Doce me & duce me , Domine . Hee will not runnetill hee bee taught to goe . Teach mee to doe thy will , and leade me into the land : What land is that ? There is terra quam terimus : land on earth , which yeelds vs all pleasures , that 's not it . There is terra quam gerimus , refined earth , beautified bodies which we beare about vs , nor is this it . There is , terra quam quaerimus : the glorious land of promise , that 's the land we seeke . Into this land , duce me , Domine .

For the manner of dying .

AMongst men it is a matter of chiefe marke , the manner of a mans death . All men , as men , die naturally ; as Christians , they should die religiously . The good man equally can die , or liue , for he knowes if hee liue : God will protect him , if he dyes , God will receiue him . The Prophet Dauid in a Contemplation of Death , ingeminates the word , saying . Domine Domine ; exitus Mortis . The issues of Death belong to thee .

A good man by his good will would die praying and doe as the pilgrim doth , goe on his way singing , and so addes the paine of singing , to that of going . Yet by this Surplus of paine , vnwearies himselfe of paine . But some wretches thinke God rather curious , then they faulty , if a few sighes , with a Lord haue mercy vpon vs , be not enough at the last gaspe .

There is no spectacle in the world so profitable , or more terrible , then to behold a dying man : to stand by , and see a man dismanned . Curiously diddest thou make man in the lowest part of the earth ( saith Dauid : ) but to see those elements which compounded made the body , to see these diuided , and the man to be dissolued is rufull . So dependant is the life of man , that it cannot want one element . Fire and Ayre , these fly vpward . Water and Earth , they sinke downeward . So liuing man , becomes a dead carkase .

Seneca thought a man might choose his own death , which was some ease to him . Quemadmodum nauim elegam nauigaturus , & domum habitaturus : Ita mortem vtique quá sum exiturus è vita . But better saith another , Stultè haec cogitantur : vitam alijs approbare quisquam debet , mortem verò sibi .

But since it is so great a matter to die , so necessarie to die well , so dangerous to die ill : Let your life be an acting of death .

Certainely Death hath great dependancie on the course of a mans life . There bee many that choose rather to die quickely , then to liue long sickely . Some that will inuite Death to doe them the kindnesse to take them soone out of the world , counting a short death , the happiest houre of a mans life . And for this ( saith Tully ) a man is most beholding to Nature . Quòd vnum introitum ad vitam dedit , exitus vero multos . Sed non sic itur ad astra . Christians know better wayes , as how to liue in grace , that they may die in peace . And to whom this grace is giuen , for him glory is reserued , saith Saint Paul . Many a good man is sore troubled to see men of the best liues , to haue distempered and perplexed ends . Some rauing , some despairing , some dying suddenly , and seldome haue any so bitter draughts , as those whom God loues best .

It is fit therefore to take notice of the causes that be naturall . Despaire in dying , may arise as well from weakenes of nature , as from trouble of minde : but in neither case can this preiudice him that hath liued well . Marke the righteous , and behold the perfect man , for the end of that man is peace .

Rauings , and other strange passions , are many times rather the effect of the disease , then mouing from the minde . For vpon deaths approaches , choler fuming to the braine , wil cause distempers in the most patient soule . In these cases the fairest and truest iudgement that can be made , is , that sinnes of sicknesse , occasioned by violence of the disease in a patient man , are but sinnes of infirmitie , and not to be taken as ill signes or presages : I will not despaire in respect of that mans impatient dying , whom the worme of conscience had not troubled , or deuoured liuing .

Dauid in this case , the better to make his way , prayed , and cryed , Lord , spare mee a little , O spare me , that I may recouer strength , before I goe hence and be no more .

Indeede to Ezekias some yeeres of dayes were lent , but we are not worthy of that fauour , wee must time it as we may , and bee content to liue and die at vncertainties .

As a sicke man hearkens to the clocke , so let vs watch Death . For sudden comming of death , finding a weake soule vnprepared , makes it desperate , leaues it miserable .

Sudden death of it selfe is not therefore euill , What death is to bee counted suddaine . because it is sudden : but because it may take vs away suddenly , our soules vnprepared . The good man neuer dyes vnprepared , because his perseuerance in goodnesse , is a prouidence against sudden death .

If a man bee alwayes prepared , and haue set all euen betwixt heauen and his conscience ; sudden death is but a quicker passage to heauen , and is not to be accounted a sudden death , but a sudden departure , because it came not vnlookt for .

Though the righteous be preuented by Death ( saith the Booke of Wisedome ) yet shall hee bee at rest , because hee hath made his peace beforehand . His departure is no miserie , for his hope is full of eternitie . Ezekiel the Prophet ( so often stiled Sonne of man ) to him God sayes , I take away from thee the delight of thine eyes , ( which was his wife ) with a stroke suddenly , and yet thou shalt not weepe . Let not the present pleasures of this life allure thee , nor the cares thereof possesse thee , and sudden death cannot surprise thee . Improuisa nulls Mors , cui prouida Vita . But if a man doe not prepare to die , he may liue seuen yeeres in a consumption , and yet die a sudden death . For any time is sudden to him that is vnprepared .

They take their marke amisse , who iudge a man by his outward behauiour in his death . If you know the goodnesse of a mans life , iudge him not by the strangenesse of his death . When a man comes to bee iudged , his life , and not the manner of his death , shall giue the euidence with him , or against him . Many that liue wickedly , would seeme to die holily , more for feare to be damned , then for any loue to goodnesse . To these men there is malum triplex , quod manet in septima . Which is Horrour in exitu . Dolor in transitu . Pudor in conspectu Dei . If my life please God , I am sure my death shall please me : for hee that liues well , is sure to die well : but he that liues ill , is not sure to d●e well . Vitae praesentis finem , talem esse oportet , quale futurae est principium .

It is a great happinesse to die in ease . Quis tam facile , quando vult , dormit , as he that layes downe his life in peace . Yet a good man doth not alwayes die in the exercise of his goodnesse . But as a wise man when hee sleepes , leeses not his knowledge ; no more doth a good man his graces , though he die in distemper . For habitudes of goodnesse doe not then leaue him , though they cannot then do their office for him .

But the vulgar opinion , if a man die quietly , and goe away like a lambe ( which in Consumptions and dul diseases , all men doe ) then sure hee goes to Heauen . But if he die distempered , and of franticke behauiour ( which happens to many through extreame inflammations ) then sure he goes to hell , is a iudgement from nature , not of Religion ; and in this case trust not Natures iudgement , for it is arted with subtilties of physicke .

Serenitie , ioy and peace in a dying man , is a hopefull behauiour : yet wee see the cleere starres that are so delightfull to behold , bring forth their Rayes by sparkelings , and dartings , as though they were deliuered of their light by trauell and hard assayes . So good men in their death , haue great varietie of accidents , many languors , many agonies , many iterated endeauours , trauailing of Death , as in a Childbirth . But when the passages of the soule lye open to God without opposition of worldly cares ; then it peaceably makes egresse with a sweetnesse , and without disturbance .

Naturall causes haue their operations ; but it is the God of nature that commands them . It is Gods propertie sometimes to worke supernaturally by nature .

But trust to this , beleeue aright and liue as you beleeue , and you shall be sure to die in safety : and the way to end life quietly , is to render it willingly .

Let no contentment of the world so fixe you to the world ; as to make you desire longer life . Saepe in hoc esse , Bene , non diu . Shortnesse of life is no vnhappinesse . Citiùs mori vel tardiùs , adrem non pertinet ; bene mori aut malè , adrem spectat .

The Booke of Wisedome saith , Hee was suddenly taken away , least ill should alter his vnderstanding , or deceit beguile his soule .

Had present death beene euill , or long life good , Cain had beene slaine , and Abel had suruiued . But Death commonly begins first , where God loues best . His soule , saith the sonne of Sirach , pleased God ; therefore hasted hee to take him away .

Wee see the best men liue not longest . And indeede it were iniurious to wish that goodnesse should hinder any man from happinesse . Hee that lends good men to the world , owes them a better turne then to let them liue long in the world .

One man seemes to die casually , another violently , both by destinie , all men by Decree .

Quem dederat cursum natura , peregi , said the Poet. But the Diuine tels vs , though Moses dyed vpon one Hill , Aaron vpon another Hill : yet both where they might see the land of Promise .

How familiarly did Moses heare of Death , when there was no more betwixt God and him , But , Moses goe vp and dye ?

With such a sociable compellation are good men inuited to Death , as to a Feast .

Nec mihi Mors grauis est posituro morte labores . — Mors mihi merces erit .

The assurance of life after Death .

ALthough my flesh bee eaten with wormes , Assurance of life after death . these wormes turned to dust , this dust blowne through the earth , yet after thou hast turned all to destruction : Againe thou sayest , Come againe you children of men . Redemptor meus , is the word of assurance , My Father , and your Father , saith the Gospel . Meum and tuum , are words of Assurance to mens soules , though in mens states they make all Controuersies . I know that my Redeemer liueth . How doe I know it ? not by Opinion , but by Faith . Fides non creditur , sed cernitur . Things are not so , because we are perswaded they are so : but because they bee so , therefore wee are so perswaded . The woman with child , knowes shee is with child , when shee feeles it stirre liuely : So the Spirit of God assures our spirit , when wee feele his Spirit in vs .

Holy Iob saith , Though after the skinne wormes destroy the body yet in my flesh I shall see God for my selfe , and mine owne eyes shall behold him , and not an others .

Which numerall Identity giues certaintie , that this soule of mine , impersonated anew , and so inanimating my body againe , shall giue a new being , and a better being vnto both .

That soule , the lost pearle , which to finde a man would haue giuen all that he had , shal there be found ingrauen in gold , where as heere it was found set but in clay .

The fourth generall diuision . IIII.

What our last thoughts should be .

AS in greatest extremities , good Physicians leaue drugges , and minister onely Cordials : so deale by thy soule when death approaches , cast away all worldly cares , entertaine onely thoughts that will animate thy weake body , and refresh thy thirstie soule , as did that dew of Hermon , falling vpon the Hill of Sion : nor will I feare how this body of mine shall appeare an other day . For I am promised by him that will performe , it shall not be found naked : But this couering of flesh being cast off , I shall take this body againe cloathed with glory , as with an other garment .

This doth Saint Paul most elegantly and diuinely expresse , saying : Wee know , that if our earthly house of this Tabernacle bee destroyed , wee haue a building giuen of God , that is , a house not made with hands , but eternall in the heaueus . For therefore wee sigh , and desire to be cloathed with our house , which is from heauen : Because , that if wee be cloathed , wee shall not be found naked . For indeede , we that are in this Tabernacle , figh and are burthened , because we would not be vncloathed , but cloathed vpon , that immortalitie might be swallowed vp of life . And hee that hath created vs for this thing , is God , who also hath giuen vs the earnest of his Spirit . Therefore we are alwayes bold , though we know that whilst we are at home in the bodie , wee are absent from the Lord . For wee walke by faith , and not by sight . Neuerthelesse , we are bold and loue rather to remoue out of the body , and to dwell with the Lord . 2. Cor. 5.

This is so promising and so sweet , as it seemes , to transport a man aliue from earth to Heauen . Hîc in via es , sed illic eris in Patria . Therefore baite not too long vpon pleasures by the way . All the while I liued , said a good man , I was going on my iourney towards my countrey : but now that I am dying , I finde my selfe neere home , I am now come to Mount Sion the Citie of the liuing God , the heauenly Hierusalem .

I will not therefore sit downe on this side Iordane , but hasten to the Citie ; whither when I come , I shall there see my God face to face : Heare my Sauiour say , Euge , bone serue . It is my Fathers will to giue thee a kingdome .

Is it not enough , that my God is gone vp to prepare a place for me , but will hee giue mee a kingdome also ? And shall not I bee glad , when God shall come and fetch mee to inthrone mee in this kingdome ? Absit .

Now mee thinkes I heare my soule say , Cur non accedis , Domine ? Quid moraris ? I haue too long dwelt in this sepulchre of earth . And woe is me , that I still remaine in Mesech , and dwell in these tents of Kedar . It is enough , Lord , as Elias said in the wildernesse , Take now away my life , for I am no better then my Fathers were .

Nay , my soule is now growne so high minded , that shee saith , Maior sum , & ad maiora genitus , quàm vt mancipium sim huius corporis . Thus rich in thoughts , and great in expectation , doth diuine Contemplation make vs .

God hath not giuen a soule to any creature else but Man : Therefore it is but duety in Man to know the dignitie of his Soule , which is so heauenly ambitious , as it will not let heauen alone , till it may see , as it is seene .

Grauata est anima mea , my bodie is a burthen to my soule . It hath had honour enough to haue beene so long companion with my Soule : wherefore now as Saint Hierome said , Egredere , anima , egredere .

The Hermite sitting on his turft , said to his soule , Sexaginta annos seruiuisti Deo , & nunc mori times ? Goe out of this Arke of flesh , O my soule , for I smell the sauour of rest . Celeritas nunc in desiderio , mora est .

Though my soule , as a bird , for necessitie sake , hath been faine to stay awhile heere vpon earth ; yet willingly would she be soring in the skies . But I finde that ista vita est mihi impedimento ad id , propter quod viuitur . Specially when I heare my Sauiour say , Father , I will that those whom thou hast giuen mee , be with mee also where I am : That they may behold my glory . To him that is faithfull vntill death , I will giue a Crowne of life . Therefore , desiderio desideraui ergastuli huius egressum , that I may see facie ad faciem , him whom my soule loueth , and to bee ( Lord ) where thou enioyest thy selfe , and glorified spirits enioy thee .

Entertaine thy last houres with such like thoughts . Et hatibi dabunt ad aeternitatem Iter , & in itinere subleuabunt . They will Angelize thy body , and imparadise thy soule , before thou commest into Heauen ; yeeld a sweetnesse , farre beyond the bitternesse of Death .

Certainely , a good soule , thus imploying it selfe , in ista hora , will not leaue the felicitie it shall haue in such a transmigration from death to life , for all the ioyes that life past did euer render her .

Good Saint Austine , in a high speculation , endeuouring to expresse this heauenly ioy , was asked by a graue old man : Father Austine , quid agis ? A man may as well draw in all the ayre in the world with one breath , as expresse to the life that which thou art now about . Though this ineffable ioy cannot bee expressed : yet it is res generosa conari alta , & mente maiora concipere , quàm quae effici possunt .

Therefore this wee may doe , some way sample that which wee can no way expresse .

Looke as a Bird that hath been long encaged , then chants it most merrily , when she gets loose into the open ayre .

— Nititur in syluas quaque rediresuas :

Or as a sicke man , that hath wearily tossed and turned himselfe in his bed all night , is them comforted when hee sees the day breake , and the sunne beames guild the morning :

Or as a prisoner that feeles his chaines heauy vpon him , longs for releasement .

— Liberaque â ferris crura futura velit :

So it will bee with thy Soule , when thou shalt heare thy Sauiour say , I am thy saluation . Come vnto mee thou that art weary and heauy laden , and I will refresh thee . Poenitentibus & petentibus pertinet Regnum Coelorum To them that are weary of this durance , and sue for deliuerance , belongeth the kingdome of heauen .

Wherefore as a wearied traueller that hath passed a long iourney ( though perhaps met with some delights by the way ) is then gladdest , when hee comes within kenning of his countrey .

Natale solum dulcedine cunctos ducit . Euen so thy soule , after many yeeres pilgrimage in the wildernesse of the world , being come with Moses to Mount Nebo , and beholding the pleasant land of Canaan from the top of Pisgah , will then laugh for ioy , as doth the Horizon , to see the Sunne comming as a Bridegroome out of his chamber . Dilectus meus descendit ad hortum suum , ad areolam aromatum .

Of this ioy , thy dazled eyes might haue some glimpses , when thou wast in health : but then it was as the blind mans vision in the Gospel , to whose first sight men seemed to walke like trees . But in this thy new state , thou shalt see clearely men and Angels stand before the Lambes Throne , and heare thy selfe inuited to the Lambes Supper , where thou shalt be brought into the wine seller , and loue will be the banner ouer thee .

Come then , O Shunammite , stay me with flagons , and comfort me with Apples , for I am sicke of loue : Kisse me with the kisses of thy mouth , for thy loue is better then wine ; Shew mee , O thou whom my soule loueth , where thou feedest , where thou lyest at noone .

Thus with Solomon in a Canticle , and with Dauid in a Psalme , let be the Raptures of thy Soule , which , as in trance , shall bee caught vp to Heauen , as was Philip by the Spirit , or Abdias by the Angel .

And with an Heroicall alacritie , tempered with a gracious humilitie , giue vp thy soule to God , and bid farewell to the world .

It was S. Bernards , I shall neuer truely ioy till I heare this word . Come you blessed ; Nor cease to sorrow till this be past ; Goe ye cursed .

Dying Saint Stephen , before his eyes were closed , had a faciall fight of his Sauiour , looked stedfastly into heauen , and saw the glory of God , and Iesus standing at the right hand of God . And old Simeon , after hee had seene his Sauiour , then reioyced to say , Lord now lettest thou thy seruant depart in peace , for mine eyes haue seene thy Saluation .

Hoc videam , & moriar . Morior , vt videam .

THE RAPTVRE OF THE SOVLE .

RApitur anima , cùm coelestia Contemplatur , & contemplando iucundatur . And because sight increases delight ; Therefore Rapture would faine ascend to vision . But that 's a priuiledge for Saint Paul ; It so diuinely rauishes , as it raises in man towring thoughts , irradiates his soule with high apprehensions ; yea , so it eleuates mans soule to God , as it takes him out of himselfe , to liue aboue himselfe . The Soule being thus powerfully attracted by the faire inducements of so diuine delight , She on her party corresponds , and with a willing assent glides after these attracts : And as a vapour exhaled by the Sun , shee goes out of her selfe , would willingly draw the body with her , but that substance is too sad : wherefore shee quitts it , as not agil , and spritefull enough to soare so high .

It is an admirable thing to consider , that the eye of a man , so weake a creature , should looke vp euery day to heauen , so wonderfull in height , and yet neuer bee tyred by the way . But by this I see , that heauenly Contemplation , if it be strong enough , and not ouer-clogged with earthy thoughts , is able to carry vs with case to heauenly extasie : but then there must be application of the will and vnderstanding , from things sublunarie , to things heauenly . For the will takes pleasure to perceiue the vnderstanding taken into Rapture ; and when as the faculties both of will and vnderstanding , doe intercommunicate their rauishments , then are we sweetly brought into diuine extasie .

Of this sacred extasie , the Seraphical Diuines make diuerssorts : One of Vnderstanding a second of Affection , a third of Action .

Action is well added , for a man is not to bee aboue himselfe in Contemplation , and vnder himselfe in Conuersation .

The first of the three is in Splendore . The second in Feruore . The third in Labore . The one caused by Admiration , the other by Deuotion , the last by Operation .

In these Raptures , the Fathers who were stiled Saints had such a complacency , as they stroue to act this as the way of a new life , sometime before their Death , insomuch as the Votaries would say : Neuer was Saint but had Extasie and rauishment of life before his death . They laboured by a liquefaction of their soules into God , to Insoule themselues in God : to put their foules out of the naturall comportment of the body , and so to liue in diuine extasie , without liuing in the body .

Some so liued , as it was doubted whether they were liuing-men dead , or dead-men liuing : nay some , with feruency of spirit , were transported into such Extasie , that their soules being wholly conuersant in diuine Contemplation , they cared not to afford common assistance to Nature , and so haue dyed through exinanition and want of strength .

Thus did loue performe the office of Death . Loue is as strong as Death , saith Solomon ; nay with them it wrought more then death could doe . For death onely performeth by effect , that which loue operated by affection .

Death did but separate their bodies from their soules . But loue separated their soules from their bodies . In such a trance they report Saint Austine to say , O God thou onely art all mine , when shall I bee wholly thine ?

S. Bernard to say , What is there in heauen , or what desire I on earth , but thee , O Lord ? Thou art the God of my heart , and my eternall portion , my Soule is satisfied with nothing , but to be with thee .

S. Ambrose to say , The soule of Ionathan was knit to Dauid ; but my soule is glued vnto thee , O Lord .

S. Hierome to say ; O my Sauicur , diddest thou die of loue for mee ? A loue more delorous then death : but to me , a death more louely , then loue it selfe . I cannot liue , loue thee , and be longer from thee .

S. Basil to say , That Iacob , when hee had fast hold on God , let him goe for a blessing : but the Shunamite , My soule will not let thee goe so . For she now seekes no more Benedictions of God , but to enioy the God of Benedictions .

When Sauernius the Indian Saint , was recouering from dying , it is reported hee was heard to say , O my God , doe not for pitie so ouerioy me , if I must liue still , and haue such consolations , take me to heauen . For he that hath once tasted this and thy sweetnesse , must necessarily liue in bitternesse .

This is the state of loues life in God , which giueth a super-humane Being vnto man , man being yet on earth . So that this ardent loue , neuer satiated heere , hauing ingrafted mee into God by her vniting vertue , makes me now say Viuo ego , sed non ego : viuit verò in me Christus . My life is hid in Christ with God . And though my Sauiour be hidden from my corporall eyes in God , as God was hidden in him , while hee liued heere on earth ; yet now me thinkes I see him face to face . Visione beatificâ , & iugitèr reuelatâ facie , Sponsi gloriam speculando , transformatur anima de claritate in claritatem : Audet & ipsa loqui , Tota pulchraes amica mea .