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THE last priuiledge & prerogatiue, at the length is ioyned to the precedent; that is, the death, and the glorious end of the righteous, when they de∣part out of the prison of this body: vnto the which end all the rest of the priuiledges are desti∣nated
and ordayned. Because in the end (as we are wont to say) the praise is proclaimed. Tell mee, what is more glorious, or what more delightsome then the end of the iust and righteous? And contrarilie, what is more wretched or vnhappy, then the death of sinners?* 1.1 Right deere and precious, saith the Psalmoga∣pher, in the sight of the Lord, is the death of his Saints, but the death of sinners is vilde, and exceeding euill. What meaneth thys vvord, Exceeding euill, vttered in the Superlatiue degree? Because thys is the last and greatest of all euils, as well for the soule as for the body.* 1.2 After thys manner S. Bernard doth expound this of the Psalmist, The death of sinners is exceeding euill. Because it is euill in losing the world, worser in the seperation of the flesh, but ex∣ceeding euill in that double calamitie of the worme, and of the fire. It is grieuous to leaue the worlde, more grieuous that the soule is seperated from the body, but exceeding grieuous, and in no wise to be compared vnto the other, to be tortured vvith the torments of hell.
Both these, and many moe miseries, shall vexe and turmoile the wicked in this houre.* 1.3 For then, before and aboue all things, the accidents of thys infirmitie shall surmount, the griefes of the body, the terrors of the soule, and the afflictions of externall things: the thoughts of things to come, the remembrance of sinnes past, the feare to giue an account, the dreadfull sentence, the horrour of the graue, the seperation and departure from e∣uery thing, that was too deere, and imbraced with an inordinate loue: that is, from riches, friends, wife, children; from this light, from the ayre wherein we breathe, and from life it selfe. All & euery one of these so much the more doe afflict a man, by how much they are loued.* 1.4 For as Augustine sayth; They are not lost without griefe, which are possessed with loue. Therefore it was very well said of a Phylosopher; Hee that in his life know∣eth of fewest delights, least of all other feareth death. But most of all in that houre the burned and feared conscience, and the consideration of that which is prepared for them, doth excruci∣ate & vexe the vvicked. For then, man beeing raised as it were out of a deepe sleepe by the presence of Death, openeth hys eyes, and beginneth to behold and see that, which he neuer saw before.
Eusebius Emisse••••s,* 1.5 giueth a reason of this; At what passe will man be then at, sayth hee, when bidding his last farewell to all worldly matters, hauing death before him, & leauing life be∣hind him, he shal be drawn into that horrible & fearefull gulfe? For there shall be no preparation for victuals, or care for cloa∣thing: no busines for Labourers, Souldiers, or Traffickers: no ambition for wealth or honour: but there, an intollerable terror of giuing an account shall fill and possesse the minde, being free from all other cares: and the heauy and vnsupportable weight of iudgment shal dreadfully hang ouer the captiue sences. Then man forgetteth all thinges present, which he must forsake, and beginneth to thinke vpon future things, which he must expect. Behold, shall he say, all delights and pleasures haue passed away as a shadow, but reproches and faults remaine still. The same Doctour also in another homily prosecuting this matter, sayth: Let vs consider what a lamentable estate a dissolute soule shall be in, departing frō this body; what streights shall it be brought into? what horror and darknes will there be? when as the con∣science all about beset with faults and sinnes, shall appeare first of all the number of our aduersaries. For it, all other proofes and witnesses set apart, shall bring that to light and to our eyes, that the proofe of it shall conuince vs, and the knowledge of it shall confound vs. Neyther may any one couer or keepe secret any thing, or deny any thing, when as the accuser or witnes is not to be produced from farre, or from another place, but is to be fetched from within vs. Hetherto he.
* 1.6 Another learned and holy man doth handle this same mat∣ter more largely and more mistically, when hee sayth: Let vs consider with speciall attention, when the soule of a sinner is de∣parting out of the prison of the flesh, with what terrible feare it is shaken and smitten, and with how many pricks of a pearcing conscience it is goared and thrust through. It remembreth sinnes past, which it hath committed: it seeth the Diuine com∣maundements, which it hath contemned: it greeueth that the time of repentance hath beene so ill and lewdly ouerpast: it is afflicted, because it seeth the ineuitable houre approch of ren∣dering an account, and of the Diuine vengeance: it would tar∣rie still, but it is constrayned to depart: it would recouer that is
past, but time is not graunted. If it looke behind, it seeth the course and race of the whole life led, as a moment of time. If it looke before, it beholdeth the infinite space of eternity, which expecteth it. It sorroweth and sobbeth, because it hath lost the ioy of euerlasting eternity, which it might haue obtayned in so short a time: it tormenteth it selfe, because it hath lost the inef∣fable sweetnes of perpetuall delight, for one sensuall, carnall, and momentany pleasure. It blusheth, considering that for that substance, which is wormes meate, it hath despised that, which Angels price so highly. And weighing the glory of those immortall riches, it is confounded, that it hath changed them for the basenes and vildnes of temporall things. But when it casteth the eyes vpon things below, and seeth the darke and ob∣scure valley of this world, and beholdeth aboue it the shyning brightnes of eternall light, then it confesseth that all that it loued in this world was black night, and vgly darknes. O then if such a soule could obtayne a space of repentance, and a time to recall it selfe, how austere and seuere a life would it embrace? What difficult and great matters would it promise? vnto what great vowes, prayers, and other exercises would it bind it selfe? But whilst it meditateth and consulteth of these things with it selfe, the fore-runners and harbengers of death begin to approach: that is, the eyes waxe dim, the breast swelleth and panteth, the voyce sayleth and foltreth, the members grow colde, the teeth waxe blacke, the mouth is filled with humors, and the counte∣nance waxeth pale and wan. In the meane time come the Of∣ficers and Sargiants, which attend vpon Death now at hand: and they present vnto the wretched soule, all the works, spea∣ches, and cogitations of the life past, bearing bad and dange∣rous witnes against theyr mistres, and although she would not see them, yet she is compelled to see them. By and by commeth an horrible flocke of yelling deuils, and there also a sacred com∣pany of holy Angels doe present themseules. And there they begin to dispute betweene themselues, to whether part this mi∣serable pray must happen. For if fayth in Christ, vertues, and works of piety and godlines be found in her, straightwayes she is comforted with the sweete speaches and consolations of An∣gels. But if the enormity of sinnes, and a life wickedly led doe
require another thing; alas, sodainly she trembleth, and is terri∣fied with an intollerable dread, and feare, and trembling, doe terribly assault her. Forthwith the deuils assayle her and take her, and violently pluck her from the miserable flesh, and cast her headlong into torments, neuer to be ended, but to continue for euer and euer. All these be the words of this holy and lear∣ned man.
Tell me, if thou wilt confesse this to be true, and that each thing proceedeth after this order, what other thing is required (if so any sparke of wisedome or vnderstanding be left in vs) that we may know, how detestable and wretched the condition of sinners is, seeing that the end prepared for them is so greeuous and vnhappy, and which neuer shall haue end? And if the de∣lights and pleasures of this life at that time could bring any help or comfort, as they were wont to doe, this mischiefe were more tollerable: but honours will not there helpe, neyther riches de∣fend: friends heere cannot preuaile, nor seruants giue theyr at∣tendance, neyther can families, nor the noblenes of descent pro∣fit any thing:* 1.7 in riches there is no hope, all the helpe for one that lies a dying is in Christ, in Vertue, and in innocencie of life. For the vvise-man testifieth, that Riches helpe not in the day of vengeance: but righteousnes, that is, Vertue, deliuereth from death. Seeing therefore that a sinner is found so naked, poore, and de∣stitute of all helpe and ayde: how can he not but feare and be afflicted, when as he seeth himselfe left alone, forsaken, and de∣solate; neyther hauing any hope or confidence in that Diuine iudgement.
BVt the death of the righteous is farre off from these miseries and calamities. For euen as at that time the wicked receaue the punishment of theyr iniquity: so the righteous receaue the wages of their vprightnes, according to that of Ecclesiasticus, Who so feareth the Lord,* 1.8 it shall goe well with him at the last, and in the day of his death he shall be blessed. That is, he shall be enriched, and shall receaue the reward of his labours. Saint Iohn in his Reuelation, doth insinuate the same thing more manifestly, when he sayth, that he heard a voyce from heauen, saying vnto
him; Write: The words which he was commaunded to write were,* 1.9 Blessed are the dead, which dye in the Lord. Euen so sayth the Spirit, that they may rest from theyr labour: and their works follow them. How can he be discouraged in that houre: that heareth this of the Lord, when he now seeth himselfe hasten thether, where he shall receaue that, which he desired all the time of his life? Therefore of the righteous it is reade in the booke of Iob; And thine age shall appeare more cleare then the noone day: thou shalt shine and be as the morning.* 1.10 Which words Saint Gregory expounding,* 1.11 sayth: The age of the righteous shall appeare more cleare then the noone day: because hee knoweth how great clearenes and brightnes remayneth for him, when now he beginneth to goe out of this world. And so at that time, when the wicked are heauy and faynt, the righteous reioyce, and haue confidence in the Lord. This Salomon testifieth in his Pro∣uerbs; The wicked,* 1.12 sayth he, shall be cast away for his malice: but the righteous hath hope in his death. Tell mee, I pray thee, what greater hope, or confidence can be wished for then that, which a certaine holy man did ioy in at the houre of his death? Death drawing on, and he seeing the enemy of mankinde, sayd, Thou cruell beast, why standest thou there? thou shalt find nothing deadly in me: for the bosome of Abraham shall receaue me in peace. How can hee feare, or be disquieted, who at the very poynt of death, had so great hope of the heauenly glory? Ther∣fore the righteous doe not feare death: yea, they reioyce and prayse God, when they dye; and doe render vnto him great thanks for theyr ende: for by the benefit of death they are deli∣uered from all their labours, and enter into their happines. Saint Augustine writing vpon the Epistle of Saint Iohn, sayth: Hee that desireth to be dissolued, and to be with Christ, dyeth not patiently, but lyueth patiently, and dyeth delightsomly. There∣fore the righteous hath no cause to sorrowe, neyther to feare death: yea, rather •••• is to be sayd of him, that like vnto a Swan he dyeth singing, yeelding the glory to God, who calleth him. He feareth not death,* 1.13 because he feared God: and he that fea∣reth him, neede not feare any other. He feareth not death, be∣cause he feared life: but feares of death are the effects of an euill life. Hee feareth not death, because throughout all his life he
learned to dye, and prepared himselfe to dye: but a man pre∣pared and prouident feareth not his enemy. Hee feareth not death, because so long as he liued, he sought for those things that might helpe him, that is, for vertues and good works. He fea∣reth not death, because he hath the Iudge fauourable & friend∣lie vnto him, and this was the comfort of Saint Ambrose, when he was departing this life.* 1.14 I haue not so liued, sayth he, among you, that I am ashamed to liue any longer: neyther doe I feare to dye, because we haue a good and a gracious Lord. To be briefe, he feareth not death, because to a righteous man death is not death, but a sleepe: it is not death, but an end of all la∣bours: it is not death, but the way vnto life, and a ladder vnto Paradice. For he knoweth very well that death hath lost all the bitternes of death, after that it hath passed through the veines of life, and that it hath receaued the sweetnes of life. Hee is not discouraged for any other accidents, which oftentimes happen vnto him at this last cast: for he knoweth that those sorrowes are the sorrowes of the birth, by which he is borne vnto eternity: for the loue of which he hath alwayes desired death, and led his life in patience. He is not terrified through the memory of his sinnes, because he hath Christ his Redeemer: whom alwayes he did striue to please. He feareth not the Diuine iudgement, because he hath Christ his Aduocate: he sereth not the presence of deuils, because he hath Iesus his defender and Captaine: he feareth not the horrour of the graue, because he knoweth that his body is sowne a corruptible body, but shall rise againe an incorruptible body. And after this manner prayse is sung in the end. The last day iudgeth all the praecedent, as Seneca sayth, and giueth sentence of the life past; for this is it, which eyther iustifieth, or condemneth: but seeing that the end of the righ∣teous is so quiet and peaceable, and the death of the wicked so troublesome and dangerous, what is further required to make vs flye an euill life, and to embrace a good, besides this diffe∣rence? What doe all pleasures,* 1.15 riches, and sauours of this world profit? and what auaileth prosperity, if I am at the last to be cast into hell fire? And what haue all the miseries and calami∣ties of this life hurt me, if I shall sleepe and rest in peace & tran∣quillity, and if I shall passe hence hauing a pledge and pawne
of eternall life? Albeit a sinner be wise in the busines of this life, vvhat profit reapeth he by this wisedome, vnlesse he heape and scrape together those things, whereby he becommeth prouder, vainer, more delicate, and of greater power to worke mischiefe, but more vnfitte and vnapt to any good worke? Hence death is so much the more bitter vnto him, by howe much lyfe vvas sweeter. There is no wisedome, nor prudence more excel∣lent in this life, then so to dispose of all affaires, that the end may be ioyfull and happy. For it is the propertie of a wise man, con∣ueniently and fitly to direct the meanes to the end.* 1.16 Wherefore, if he be called a skilfull Phisitian who can so temper his medi∣cine, that it bringeth health, which is the end of his medicine: so he shall be termed truly wise, who hath so learned to lead his life, that a good death may follow: that is, that he be prepared to giue an account, which in that day shall be exacted, vnto which all the life is to be disposed, aymed, and leuelled at.
THou hast heard therfore, my brother, what & how great be these twelue priuiledges & prerogatiues, which are gran∣ted vnto Vertue in this life: which are as the twelue most nota∣ble and excellent fruites,* 1.17 of that most noble tree, which S. Iohn saw in his Reuelation: which was planted by the side of a Ri∣uer, bearing twelue manner of fruites, and yeelding fruite eue∣rie month. For what other thing can thys tree be, (after the Sonne of GOD,) then Vertue herselfe, which yeeldeth fruites of holines and of lyfe? And what other fruites more precious then these can be desired, which throughout this whole part we haue remembred? For what fruite is more pleasant to the sight, then that fatherly prouidence, by which God preserueth his? What fruite is sweeter then the Diuine grace, the light of wisedome, the consolations of the holy Ghost, the ioy & peace of a good conscience, the good euent of hope, the true libertie of the soule, the inward peace of the hart, to be heard in pray∣ers, to be helped in tribulations, to be prouided for temporall necessities, and to conclude, to be ayded and to tast of heauenly comforts in death? Surely, each one of these priuiledges, is so
great and so excellent of it selfe, that if it were thorowly known, each I say, were sufficient to moue a man to embrace Vertue, & to alter and change his life; and it would make a man truelie to vnderstand, how well it was said of our Sauiour; That whoso∣euer shall forsake the worlde for his sake,* 1.18 shall receaue an hun∣dreth fold heere, and shall inherite euerlasting life.
Behold therefore, my brother, what an excellent good it is, that hetherto I haue shewed thee, behold to what I inuite thee: consider whether any will say that thou art deceaued, if for the loue of it thou shalt forsake the world, and all things which are therein. Onely one inconuenience this good hath (if so that it may be called an incōuenience) why it is not esteemed amongst wicked men:* 1.19 that is, because it is not knowen vnto them. For this cause our Sauiour said, That the kingdome of heauen was like vnto a treasure hid: for this good is indeede a treasure, but hid: not to these that possesse it, but to others. That Prophet very well knew of the price of this treasure,* 1.20 who said; My secret to my selfe, my secret to my selfe. Hee regarded not whether o∣thers knew of his treasure or no; for this good is not of the na∣ture of other goods, which are not good vnlesse they be known of others; vvherefore, they are not good of themselues, but on∣ly in the estimation of the world; and therefore it is necessarie, that they be knowen vnto him, of whom they are so called. But thys good maketh his possesser good and happy, and doth noe lesse warme & heate his hart, when he knoweth of it alone, then when the whole world knoweth it. But my tongue is not the key of the Casket of this secret; and much lesse of all those things, which hetherto haue been spoken: for whatsoeuer mans tongue can vtter, is much lesse thē the truth of the thing it selfe. The Diuine light, experience and vse is the key of vertues. I would that thou shouldest desire thys key of GOD, that thou mayst finde this treasure, yea God himselfe, in whō thou shalt finde all things, and thou shalt see with what great reason the Prophet said;* 1.21 Blessed is the people whose GOD the Lorde is. For what can be wanting vnto him, who possesseth this good?
It is written in the bookes of the Kings, that Elcana the Fa∣ther of Samuell, said to his wife, (sorrowing because shee vvas barren,* 1.22 and had no chyldren;) Anna, why weepest thou? and
why catest thou not? and why is thine hart troubled? Am not I bet∣ter to thee then tenne sonnes? If a good husband, who is to day, and to morrow is not, be better to his wife then tenne sonnes, what thinkest thou of God, what will hee be to that soule that possesseth him? O men what doe ye? whether looke ye? what doe ye regard? why doe ye leaue the fountaine of Paradice, & drinke of the muddy Cesterns of thys world? Why doe ye not follow the good counsaile of the Prophet,* 1.23 who saith; O tast & see, how gracious and sweet the Lord is. Why doe we not once as∣say thys Fourd? why doe wee not once tast of these bankets? Haue trust to the words of the Lord, and beginne: and he shal deliuer thee from all danger.
Terrible and fearefull seemed that Serpent a farre off, into which Moses rodde was turned: but when it was handled, it re∣turned to the old forme againe. Not without cause saide Salo∣mon; It is naught,* 1.24 it is naught, (saith he that buy••th) but when hee commeth to his owne house, then hee boasteth of his penny-worth. Thys hapneth daily to men in this busines. For not knowing at the beginning the value of this merchandize (because they thē∣selues are not spirituall, neither know they, of what esteeme it is) and vnderstanding what is requested for it, because they are carnall, they thinke it is too deere, and not worth the price. But when they once beginne to tast how sweet the Lord is, foorth∣with they boast of their merchandize; and they confesse that no price is too high, or too much to be giuen for this incompa∣rable good. Consider how the Merchant in the Gospel cheer∣fully sold all that he had, that he might buy the field, in which the treasure was hid. Therfore for what cause doth not a Chri∣stian man, this name being heard, contend to know what it is? Certainly it is a matter of wonder: if any tatler or tale-bearer, should tell thee that in thy house there is treasure hidde: thou wouldest not rest to digge and delue, and to seeke and try, whe∣ther it were true or no, that hee had said. But when the Lorde himselfe affirmeth, that within thee in thy soule, thou hast an in∣estimable treasure hid, canst thou not be brought to seek for it? O how soone shouldest thou sinde this treasure, if thou onelie knewest how nigh the Lord is vnto them that call vpon him in truth? How many men haue their beene in this world, vvho
considering of their sinnes, and perseuering in prayer, and desi∣ring remission of them, haue in lesse time then a weeke opened the earth, or (that I may speake better) haue found a new hea∣uen and a newe earth; and haue begunne to feele in them the kingdome of God? How great is it which that Lord doth, who saith;* 1.25 At what tyme soeuer a sinner doth repent him of his sinnes, I will put them out of my remembrance. How great was that which that good Father did, who, scarcely that short prayer of the Prodigall beeing ended, could no longer containe himselfe, but he must needes embrace him: and receaue him into his house with great mirth and feasting?
Returne therefore, my brother, to thys gracious & fauoura∣ble Father; and whilst it is time lift vp thy hart vnto him, and cease not for some fewe dayes, vncessantly to call and knock at the gates of his mercy; and assuredly beleeue mee, if thou shalt perseuer with humilitie, at the length the Lord shall make aun∣swere vnto thee, and shall show thee the hid treasure of his loue, which when thou shalt haue tasted and assaied, thou wilt say with the Spouse in the Canticles; If a man woulde giue all the good of his house for loue, he should count it nothing.
Psalm, 116.
Bernard in Epist.
The acci∣dents of death.
August in Enchir. Adylon.
Eusu. Emiss. in his 1. Ho∣mily to those that leade solita∣ry and mo∣nasticall lyues.
A wonder∣full and ex∣cellent say∣ing of Pe∣trus Dami∣anus of the oureof death.
Nothing a∣uaileth in death but vertue. Prou. 11.
Ecclesiast. 1.
Apoc. 14.
Iob. 11.
In the 10. booke of his Morals. Cap. 21.
Prou. 14.
The righte∣ous feareth not in the houre of death.
Paulinus in the life of Ambrose.
In death prosperity doth no∣thing profit, nor aduersi∣ty hurt.
A simili∣tude.
Apoc, 22,
Math, 19,
Vertue hath one incon∣uenience. Math, 13,
Esay, 14,
Psalm, 144.
••, Kings, 1.
Psalm, 34,
Prou, 20,
Cant, 8,