A treatise of the difference bbtwixt [sic] the temporal and eternal composed in Spanish by Eusebius Nieremberg ... ; translated into English by Sir Vivian Mullineaux, Knight ; and since reviewed according to the tenth and last Spanish edition.

CAP. II.

Remarkable Conditions of the end of Tempo∣ral Life.

BEsides the misery wherein all the felicity of this world is to determine, the end of our life hath o∣ther most remarkable conditions very worthy to be considered, and by which we may perceive the goods of it to be most contemptible. We will now princi∣pally speak of three. First, that death is most infallible, certain, and no way to be avoided. The second, that the time is most incertain, because we know neithe•• when, nor how it will happen. The third, that it is bu•• only one, and but once to be experienced, so that w•• cannot by a second death correct the errors of the firs••

Concerning the certainty and infallibility of death, it imports us much to perswade our selves of it; for as it is infallible that the other life shall be without end; so it is as certain that this shall have it; And as the Damned are in despair to find an end in their tor∣ments, so are we practically to despair that the plea∣sures and contents of this world are to endure for ever. God hath not made a Law more inviolable than that of death. For having often dispensed in other Laws, and by his omnipotent power and pleasure violated, as I may say, divers times the rights of Nature, he nei∣ther hath nor will dispense with the Law of death, but hath rather dispensed with other Laws, that this should stand in force; and therefore hath not onely executed the sentence of death upon those, who in ri∣gour ought to dye, but upon those, unto whom it was no wise due. In the conception of Christ our Saviour those establisht Lawes of Nature, that men were not to be born but by propagation from men, and breach of the Mothers integrity, were dispensed with. God, that his Lawes should have no force in Christ, work∣ing two most stupendious Miracles, and infringing the Lawes of Nature, that his Son might be born of a Virgin Mother, was so far from exempting him from the Law of death, that death not belonging to him, as being Lord of the Law, and wanting all sin, even original, by which was contracted death, nay immor∣tality, and the four gifts of glory, being due unto his most Holy Body, as resulting from the clear vision of the Divine essence, which his Soul ever enjoyed, yet all this notwithstanding God would not comply with this right of Nature, but rather miraculously suspended by his omnipotent Arm those gifts of glory from his Body, that he might become subject unto death; in so much as God observes this Law of Death with such rigour, that doing Miracles that the Law of Nature should not be kept in other things, he works Miracles, that the Law of Death should be observed even by his

own Son who deserved it not, and unto whom it was in no sort due. And now that the Son of God had taken upon him the redemption of Mankind, for whom out of his most infinite charity it was conveni∣ent for him to dye the death of the Cross, which reason failing in his most holy Mother, unto whom death was not likewise due from Original sin, she being privi∣ledged, according to the opinion of most Universities, as well in that as many other things by her blessed Son, yet would he not exempt her from that inviolable Law of Death. What inchantment than is this, that, Death being so certain, we will not suffer our selves to under∣stand it, nor be perswaded that it is so? Thou art to dye: assure thy self of that. An irrevocable Law is this, and without remedy: Thou must dye. The time will come, when those eyes, with which thou readest this, shall be burst and lose their sight: those hands, which thou now imployest, be without sense or motion: that body, which thou movest from place to place with such agility, shall be stiffe and cold: this mouth, which now discourses, shall be mute without breath or spirit: and this flesh, which thou now pamperest, shall be consumed and eaten by loathsome worms and vermin. An infallible thing it is that the time will come, when thou shalt be covered with earth, thy body stink and rot, and appear more noysome and more horrible unto the senses than a dead Dog putrified upon a Dunghil. The time will come when thou shalt be forgotten as if thou hadst never been, and those that passe shall walk over thee without remembring that such a man was born. Consider this and perswade thy self that thou must dye as well as others; that which hath happened to so many must happen also unto thee; thou which art now afraid of the dead, must dye thy self; thou which loathest to behold an open Sepulcher where lie the half putrified bones and flesh of others, must putrifie and rot thy self. Think upon this seriously, and reflect with thy self soberly

how thou shalt look, when thou art dead; and this consideration will give thee a great knowledge what thy life is, and make thee despise the pleasures of it.

Truly such is the condition of death, that although to dye were onely contingent and no wise certain, yet, because it might happen, it ought to make us very careful and sollicitous. If God had at first created the world replenished with people, and some one, be∣fore it was known what death was, had fallen sick of a pestilential Fever, and should have suffered in the sight of the rest the accidents of that infirmity, those violent fits of heat, that scorching thirst, that restless unquietness of mind and body tossing and tumbling from side to side, that raging frenzie which bereaves him of his judgment, and at last they should behold him pale and wan, wholly disfigured, strugling with death, and giving the last gasp, the Body after to re∣main stiffe, cold, and immoveable, how would they remain astonisht with the sight of that misery? which would appear much greater, when after three or four dayes the Body begun to smell and corrupt, to be full of worms and filth. Without doubt a mortal sadness would seise upon them all, and every one would fear lest some such miserable condition might happen unto himself. And although God should say, I will not that all shall dye; I will content my self with the death of some few, but should leave those uncertain, whom, this would suffice to make all to tremble: each one would fear lest he were one of those designed for that misfortune. If then in this case, death being un∣certain, all would quake; because all might dye, why remain we so supinely careless, since it is sure all must dye? If death being doubtful cause such a terrour, why do we not fear it being certain? Nay though God should further say, that onely one of all those in the world should dye, but did not declare who that one were, yet all would fear. Why then doest thou

not now fear, when all men must infallibly dye, and per∣haps thou the first? But if God should yet further pro∣ceed to reveal that one appointed to dye, and he should notwithstanding live in that loose and careless manner as thou now doest, how would the rest of the world admire his negligence, and vain temerity? what would they say? certainly they would cry out unto him, Man, thou that art to turn into dust, why livest thou in that loose man••er? Man, that art to be eaten by wormes, why doest thou pamper thy self? Man, which art to appear before the Tribunal of God, why doest thou not think upon the account that shall be demanded from thee? Man, which art to end, and all things with thee, why doest thou make such esteem of vanity? We who are to live ever, well may we build houses and provide riches, because we look for no o∣ther life than this, which is never to end; but thou who art but in this life as a Passenger, and art to leave it to morrow, what hast thou to do to build houses? what hast thou to doe with the cares and business's of this world? Wherefore doest thou take thought for those temporal things whereof thou hast no need? Care for those of the other life wherein thou art to remain for ever. Thou, thou art he whom God hath designed to dye, why doest thou not believe it? or if thou doest, why doest thou laugh? why doest thou re∣joyce? why doest thou live so much at ease in a place where thou art a Pilgrim and not to rest? leave off the thoughts of the earth, and consider whither thou art to goe. It is not fitting for thee to live here in mirth and jollity, but to retire into some solitary wil∣derness, and there dispose thy self for that terrible traunce which expects thee.

Let every man therefore say within himself, It is I who am to dye and resolve unto dust; I have no∣thing to do with this world; the other was made for me: and I am onely to care for that; in this I am onely a Passenger, and am therefore to look upon the

eternal, whither I am going, and am there to make my abode for ever. Certain it is, that death will come and hurry me along with him. All the business there∣fore I have now, is to dispose my self for so hard an encounter; and since it is not in the power of man to free me from it, I will onely serve that Lord who is able to save me in so certain and imminent a danger. Much to this purpose for our undeceiving is that Sto∣ry set forth by John Major.* 1.1 〈◊〉〈◊〉 certain Souldier had served a Marquess for many years with great fidelity, for which he was favoured by his Lord with a singu∣lar respect and affection. The Souldier chanced to fall into his last infirmity, which no sooner came unto the knowledge of the Marquess, but he instantly came to visit him, accompanied with divers expert Physicians, and having enquired of his health, and spoken many things unto him of much comfort and dearness, offer∣ed himself to assist him in all things which might con∣duce to his health or content, and wisht him boldly to demand what might be useful or available for him assuring him it should be granted without spare of cost or trouble. The sick Souldier after much impor∣tunity at last intreated the favour of three things, Ei∣ther▪ that he would afford him some means to escape from death, which he perceived was now ready to seise upon him: Or that he would mitigate those great pains, which he then suffered, but for the space of one short hour: Or that after he was departed this life he would procure him a good lodging though but for one night and no longer. The Marquess answered, that those were onely in the power of God, and wish∣ed him to demand things feasible here upon earth, and he would not fail to serve him. Unto whom the sick Souldier replied, I now too late perceive all my la∣bour and travail to be lost, and all the services which I have done you in the whole course of my life to be vain and fruitless; and turning himself unto those who were present, spake unto them with much feeling

and tears in his eyes. My Bretheren behold how vain∣ly I have spent my time being so precious a jewel in the serving of this Master, obeying his Commands with much care and great danger of my Soul, which at this instant is the grief I am most sensible of: See how small is his power, since in all these pains, which afflict me, he is not able to give me ease for one hours space. Wherefore I admonish you that you open your eyes in time, and let my error be a warning unto you, that you preserve your selves from so notable a danger, and that you endeavour in this world to serve such a Lord, as may not onely free you from these present perplexities, and preserve you from future evils, but may be able to crown you with glory in another life. And if the Lord by the intercession of your prayers shall be pleased to restore my health, I promise here∣after not to imploy my self in the service of so poor and impotent a Master, who is not able to reward me, but my whole endeavour shall be to serve him, who hath power to protect me, and the whole world by his Divine vertue. With this great repentance he dyed, leaving us an example to benefit our selves by that time which God bestows upon us here for the ob∣taining of eternal reward.

§ 2.

Let us now come unto the second condition, which is the Uncertainty of time in the Circumstances. For as it is most certain that we are to dye, so it is most uncertain How we are to dye: and as there is nothing more known than that death is to seise upon all, so there is nothing less understood than When, and in What manner. Who knows whether he is to dye in his old age, or in his youth? if by sickness, or struck by a Thunder-bolt? if by grief, or stabbed by Poni∣ards? if suddenly, or slowly? if in a City, or in a Wilderness? if a year hence, or to day? the doors of

death are ever open, and the enemy continually lies in ambush, and when we least think of him will assault us. How can a man be careless to provide for a dan∣ger which ever threatens him? Let us see with what art men keep their temporal things, even at such time as they run no hazard. The Shepheards guard their Flocks with watchful Dogs, although they believe the Wolf to be far off, onely because he may come: And walled Towers are kept by Garrisons in time of peace, because an enemy either has or may approach them. But when are we secure of death? when can we say that now it will not come? why do we not then pro∣vide our selves against so apparent danger? In fron∣tier Towns the Centinels watch day and night, al∣though no Enemy appears, nor any assault is feared; why do we not alwayes watch since we are never se∣cure from the assaults of death? He who suspected that Theeves were to enter his house, would wake all night, because they should at no hour find him unpro∣vided. It being then not a suspicion, but an appa∣rent certainty that death will come, and we know not when, why do we not alwayes watch? We are in a continual danger, and therefore ought to be continu∣ally prepared. It is good ever to have our Accompts made with God, since we know not but he may call us in such haste as we shall have no time to perfect them. It is good to play a sure game, and be ever in the grace of God. Who would not tremble to hang over some vast precipice, wherein if he fell he were certain to be dashed in a thousand pieces, and that by so weak a supporter as a thread? This, or in truth much greater is the danger of him, who is in mortal sin, who hangs over hell by the thread of life, a twist so delicate, that not a knife, but the wind and the least fit of sickness breaks it. Wonderful is the danger wherein he stands, who continues to the space of one Ave Maria in mortal sin. Death hath time enough to shoot his arrow in the speaking a word, the twinkling

of an eye suffices. Who can laugh and be pleased whilest he stands naked and disarmed in the middest of his Enemies? Amongst as many Enemies is man, as there are wayes to death, which are innumerable. The breaking of a vein in the body, The bursting of an Imposthume in the entrails, A vapour which flyes up to the head, A passion which oppresses the heart, A tyle which falls from a house, A piercing air which enters by some narrow cranny, Vn yerro de cuenta, A hundred thousand other occasions open the doors unto death, and are his Ministers. It is not then safe for man to be disarmed and naked of the grace of God in the middest of so many adversaries and dan∣gers of death, which hourly threaten him. We issue from the wombs of our Mothers as condemned persons out of prison, and walk towards execution for the guilt which we have contracted by Original sin. Who being led to execution would entertain himself by the way with vain conceipts and frivolous jests? we are all condemned persons who go to the Gallows though by different wayes, which we our selves know not: Some the straight way, and some-by by-paths, but are all sure to meet in death. Who knows whether he goe the direct way, or windes about by turns? whether he shall arrive there soon or stay later? all that we know, is, that we are upon the way, and are not far from thence. We ought therefore still to be prepared and free from the distracting pleasures of this life for fear we fall suddenly and at unawares upon it. This danger of sudden death is sufficient to make us distaste all the delights of the earth. Dionysius King of Sicily, that he might undeceive a young Philosopher, who therefore held him to enjoy the chief felicity, because he wanted nothing of his pleasure, caused him one day to be placed at a Royal Table, and served with all va∣riety of splendid entertainments, but over the place, where he was seated, caused secretly a sharp-pointed Sword to be hung directly over his head, sustained on∣ly

by a horses hair. This danger was sufficient to make the poor Philosopher to forbear his dinner, and not to relish one morsel of the Feast with pleasure. Thou then who art no more secure of thy life than he, how canst thou delight in the pleasures of the world? he who every moment expects death, ought no moment to delight in life. This onely consideration of death according to Ricardus was sufficient to make us distaste all the pleasures of the earth. A great danger or fear suffices to take away the sense of lesser joyes; and what greater danger then that of Eternity?

Death is therefore uncertain, that thou shouldest be ever certain to despise this life, and dispose thy self for the other. Thou art every hour in danger of death to the end that thou shouldest be every hour prepared to leave life. What is death but the way unto eterni∣ty? A great journey thou hast to make; wherefore doest thou not provide in time, and the rather because thou knowest not how soon thou mayest be forced to depart? The People of God, because they knew not when they were to march, were for forty years which they remained in the Wilderness ever in a readiness. Be thou then ever in a readiness, since thou mayst perhaps; depart to day. Consider there is much to do in dy∣ing; prepare thy self whilest thou hast time, and do it well. For this many years were necessary; wherefore since thou knowest not whether thou shalt have one day allowed thee, why doest thou not this day begin to dispose thy self? If when thou makest a short jour∣ney, and hast furnished and provided thy self of all things fitting, yet thou commonly findest something to be forgotten, how comes it to pass that for so long a journey, as is the Region of Eternity, thou think∣est thy self sufficiently provided, when thou hast scarce begun to think of it? Who is there who does not de∣sire to have served God faithfully two years before death should take him? if then thou art not secure of one, why doest thou not begin? Trust not in thy

health or youth, for death steals treacherously upon us when we least look for it; for according to the saying of Christ our Redeemer it will come in an hour when it is not thought on. And the Apostle said, the day of the Lord would come like a theef in the night when none were aware of it, and when the Master of the house was in a profound sleep. Promise not thy self to morrow, for thou knowest not whether death will come to night. The day before the Children of Israel went forth of Egypt, how many of that King∣dom, young Lords and Princes of Families, promised themselves to doe great matters the next day, or per∣haps within a year after? yet none of them lived to see the morning. Wisely did Messodamus, who, as Guido Bituricensis writes, when one invited him forth the next day to dinner, answered,

My friend, why doest thou summon me for to morrow, since it is many years that I durst not promise any thing for the day following? every hour I look for death; there is no trust to be given to strength of Body, youthful years, much riches, or humane hopes.

Hear what God sayes to the Prophet Amos;* 1.2 In that day the Sun shall set at midday, and I will over-cast the earth with darkness in the day of light. What is the setting of the Sun at midday, but when men think they are in the middest of their life, in the flower of their age, when they hope to live many years to possess great wealth, to marry rich wives, to shine in the world? then death comes and over-shadows the brightness of their day with a cloud of sorrow; as it happened in the Story related by Alexander Faya.* 1.3 Ladislaus King of Hungary and Bohemia sent a most solemn Embassage unto Charles King of France, for the conducting home of that Kings Daughter, who was espoused unto the Prince his Son. The chief Embassador elected for this journey was Ʋdabricas Bishop of Passaw, for whose At∣tendants were selected 200 principal men of Hunga∣ry, 200 of Bohemia, and other 200 of Austria, all

persons of eminent Birth and Nobility, so richly clad and in so brave an Equipage, that they appeared as so many Princes; To these the Bishop added an hun∣dred Gentlemen chosen out of his own Subjects; so that they passed through France 700 Gentlemen in company, most richly accoutred; and for the greater Pomp and Magnificence of the Embassage there went along with them 400 beautiful Ladies in sumptuous habits, and adorned with most costly jewels; the Coaches which carried them were studded with gold, and enchased with stones of value; Besides all this were many Gifts and rich Garments of inestimable price, which they brought along with them for Presents. But the very day that this glorious Embassage entred Paris, before they came at the place appointed for their entertainment, a Curriere arrived with the news of the death of the espoused Prince. Such was the grief that struck the heart of the French King with so unexpected a news, as he could neither give an an∣swer to the Embassage, nor speak with the Embassa∣dour or those who accompanied him; and so they de∣parted most sorrowful from Paris, and every one re∣turned unto his own home. In this manner God knows by the means of death to fill the earth with darkness and sorrow in the day of greatest brightness, as he spake by his Prophet.

Since then thou knowest not when thou art to dye, think thou must dye to day, and be ever prepared for that which may ever happen. Trust in the mercies of God, and imploy them incessantly, but presume not to deferre thy conversion for a moment. For who knows whether thou shalt ever from hence for∣ward have time to invoke him, and having invoked him, whether thou shalt deserve to be heard? Know that the mercy of God is not promised to those, who therefore trust in him that they may sin with hope of pardon, but unto those who fearing his Divine Ju∣stice cease to offend him. wherefore St. Cregory says;

The mercies of Almighty God forget him,* 1.4 who forgets his Justice; nor shall he find him merciful, who does not fear him just. For this it is so often repeated in Scrip∣ture, That the mercy of God is for those who fear him. And in one part it is said, The mercy of the Lord from eternity unto eternity is upon those who fear him. And in anoth••r, As the Father hath mercy on his Son, so the Lord hath mercy on these who fear him. In another, According to the height from earth unto heaven▪ he has corroborated his mercy upon those that fear him. Finally the very Mother of mercy sayes in her Divine Canticle, That the mercy of the Lord is from generation to gene∣ration upon those who fear him. Thou seest then that the Divine mercy is not promised unto all: and that thou shalt remain excluded from it whilest thou pre∣sumest and doest not fear his justice. And where, I beseech thee, is the fear of his justice, when know∣ing that thou mayest dye to day thou deferrest thy conversion for so many years, so as thy vices may be rather said to leave thee, than thou them? Mark what St. Augustin sayes;

Repentance in death is ve∣ry dangerous; for in the holy Scripture there is but one onely found, to wit the good Theef, who had true repentance in his end. There is one found, that none should despair, and but one, that none should presume. For in a sound man repentance is sound, in an infirm man infirm, and in a dead man dead.

Many deal with God, as King Dionysius did with the Statue of Apollo, from which when he took his Cloak of massie gold, he said, This Cloak is good neither for Summer nor Winter; for Summer it is too heavy, for Winter too cold. So some can find no time for the service of God Almighty; In youth they say, It is too early, and that we ought to allow that age its time of freedom and pleasure: that when they are old they will seriously think of vertue and amendment of life: that the vigour of youth is not to he enfeebled with the austerities of penance, which renders us infirm and

useless the rest of our succeeding lives; But arriving at old age, if by chance they attain it, they have then many excuses, and pretend that they want health and strength to perform their penances. After this manner they would deceive God Almighty, but they remain deceived themselves. To the Apostle St. James this manner of speech seemed not well; To morrow we will goe to such a City; and there we will stay a year, because we know not what shall be to morrow. If then in temporal things it be not good to say, I will do this to morrow, what shall it be in procuring the salvation of our Souls, to say, Ten or twenty years hence, when I am old, (which who knows whether ever shall be?) I will then serve God and repent? to what purpose deferre we that untill tomorrow, which imports so much to be done to day, especially since it absolutely imports, and perhaps will not be to mor∣row, if not to day?* 1.5 In this error was St. Augustine, as he himself confesses.

I felt my self (saith he) detain∣ed; and I often repeated these words, Miserable man, Until when? until when? To morrow, and to morrow. And why is there not to day an end of' my lewd life? This I said and wept with most bit∣ter contrition of my heart.

§ 3.

To this Uncertainty of death is to be added the Third Condition of being onely one, and onely once to be tryed; so as the error of dying ill cannot be a∣mended by dying well another time. God gave unto Man his senses and other parts of his body doubled; he gave him two eyes, that if one failed, he might serve himself of the other: he gave him two ears, that if one grew deaf, he might supply the defect by the other: he gave him two hands, that if one were lost, yet he might not wholly be disabled; but of deaths he gave but one, and if that one miscarry, all is ruin'd.

A terrible case, that the thing which most imports us, which is to dye, hath neither tryal, experience, or re∣medy: it is but onely once to be acted, and that in an instant, and upon that instant all Eternity depends, in which if we fail, the error is never to be amended. Plutarch writes of Lamachus the Centurion, that re∣prehending a Souldier for some error committed in warre, the Souldier promised him he would do so no more; Unto whom the discreet Centurion replyed, Thou sayest well, for in warre the mischief which fol∣lows the first error is so great, that thou canst not erre twice. And if in warre you cannot erre twice, in death you ought not to erre once, the error being wholly irrepairable. If an ignorant Peasant, who had never drawn a Bow, should be commanded to shoot at at a mark far distant, upon condition that if he hit it, he should be highly rewarded with many brave and rich gifts, but if he mist it, and that at the first shoot, he should be burnt alive, in what streights would this poor man find himself? how perplexed, that he should be forced upon a thing of that difficulty, wherein he had no skill, and that the failing should cost him so dear as his life, but especially that it was only once to be essayed, without possibility of repairing the first fault by a second trial? This is our case. I know not how we are so jocund; We have never dyed, we have no experience or skill in a thing of so great difficulty, we are onely once to dye, and in that all is at stake, either eternity of torments in hell, or of happiness in heaven; how live we then so careless and forgetful of dying well, since for it we were born, and are but once to try it? This action is the most important of all our life, the which is to pass in the presence of God and Angels; upon it depends all eternity, and if mist, without repair or amendment, Those human actions which may be repeated, if one miss, the other may hit, and that which is lost in one may be regain∣ed in another. If a rich Merchant has this year a

Ship sunk in the Ocean, another may arrive the next loaden with such riches as may recompence the loss of the former. And if a great Oratour miscarry in his declamation and lose his credit, he may with another recover it: but if we once fail in death, the loss is ne∣ver to be restored. That which is but onely one is worthy of more care and esteem, because the loss of it is irrepairable. Let us then value the time of this life, since there is no other given us wherein to gain Eter∣nity: Let us esteem that time wherein we may pra∣ctice a precious death, or, to say better, both a preci∣ous life and death, learning in life how to dye. It was well said by a pious Doctor, If those who are to execute some office, or perform some matter of im∣portance, or if it be but of pleasure, as to dance or play at Tennis, yet study first before they come to do it: why should we not then study the art of dying, which to do well is an action more dfficult and im∣portant than all others? If a man were obliged to leap some great and desperate leap, upon condi∣tion, that if he performed it well he should be made Master of a wealthy Kingdom, but if ill, he should be chained to an Oar and made a perpetual Galley-slave, Without all doubt this man would use much diligence in preparing himself for so hazardous an undertaking, and would often practice before an action of so great consequence, from which he expected so different for∣tunes. How far more different are those which we expect from so great a leap as is that from life to death, since the Kingdoms of Earth compared with that of Heaven are trash and rubbish, and the tug∣ging at an Oar in the Gallies, compared with Hell, a Glory? When the leap is great and dangerous, he who is to leap it uses to fetch his Careere backwards, that he may leap further and with greater force. We therefore knowing the danger of the leap from life to death, that we may perform it better, ought to fetch our Careere far back even from the beginning of our

short life, and from our first use of reason, from which we shall know, that the life we live is mortal, that at the end of it we have a great debt to pay, and that we are to discharge both use and principal when we least think of it. St. John Eleemosynarius relates, that anciently when they crowned an Emperour, the prin∣cipal Architects presented him with some peeces of se∣veral sorts of Marble, wishing him to make choice of such as best pleased him for his Sepulcher, giving him thereby to understand, that his Reign was to last so short a time, that it was convenient for him immedi∣ately to begin his Tomb, that it might be finished be∣fore his life were ended: and that withal he could not govern well his Vassals, unless he first governed him∣self by the memory of death. The others present were also admonished by this mystery, that so soon as reason began to command and have Dominion in us, that it was then time to provide for death, and that in the preparation for our end consisted the good govern∣ment and perfection of life. A perfect life, saith St. Gregory, is the meditation of death:* 1.6 and he enjoyes a perfect life, who imployes it in the study of death; he lives well who learns how to dye well; and he that knows not that, knows nothing: all Sciences besides profit him but little. What did all that he had studied, and all which he knew profit the great Ari∣stotle? nothing; which he himself confest being near his death: For when his Disciples besought him, that having in his life time bestowed upon them so many fair Lessons and wise Sentences, he would leave them one at his death, This was his answer: I entred this life in poverty, I lived in misery, and dye in ignorance of that which most imports me to know. He said well, for he had never studied how to dye. Many Dis∣ciples hath Aristotle in those Sciences which he knew, and many which follow his opinions, but many more who imitate him in the ignorance he had of death.

Let us husband Time, in which we may gain Eter∣nity; which being once lost, we shall lose both the Time of this life, and the Eternity of the other. How many millions are now in Hell, who whilest they were in this world dispised time, and would now be con∣tent to suffer thousands of years all the torments of the damned for the redemption but of one instant, in which they might by repentance recover the eternal life of glory, which is now lost without remedy? and yet thou casts away not onely instants, but hours, dayes, and years. Consider what a damned person would give for some part of that time, which thou lo∣sest; and take heed that thou hereafter, when there shall be no repair of that time which thou now so la∣vishly mispendest, be not thy self in the same grief and bitterness. O fools, as many as seek vain etertain∣ments to pass away the time, as though time would stand still, if they found not divertisements to make it pass. The time of this life flyes and over-runs thee, and thou layest not up for the other. Consider how thou mayest by Time gain Eternity; look not then up∣on the loss of it as upon the loss of Time, but of Ete∣nity. Time, as saith Nazienzen, is the Market or Fair of Eternity. Endeavour then, whilest it lasts, to get a good bargain: for this life once past there is no more occasion of traffick; the time appointed for storing up is but short, and the gain and profit is eternal. Hear what a Heathen teaches thee, who knew not this great good, that by Time might be purchased Eternity, and yet he sayes in this manner,

Nature did not bestow Time upon us with such liberality,* 1.7 as that the least particle of it might be cast away. Consider how much Time is lost even to the most diligent; some part the care of our health takes from us, some that of our friends, some our necessary occasions; some our publick affairs imploy, sleep divides life with us. Of this then so short and rapid time which remains, what doth it profit us to spend the greater part in

vain?

* 1.8 The same Author advises us also that we strive to overcome the swiftness of time with our di∣ligence in well using and imploying it. If this be Se∣neca's counsel who had not the help of faith, and was ignorant that in an instant of time might be gained an eternity of Glory, what ought we to do, who have the light of heaven, the knowledge of eternal happi∣ness, and the threats of eternal torments? Let us live ever dying, and let us think every instant to be our last: so shall we not lose this time which is so preci∣ous, and by which we may gain what is eternal. Let us call to mind what is said by St. John Climacus.* 1.9 The present day is not well past, unless we esteem it to be the last of our life. He is a good man, who every hour ex∣pects death: but he is a Saint, that every hour de∣sires it.

At least let us behave our selves as mortals, and let us believe we are so, shewing by our works that we know we are to dye. Let us ask that of God which was prayed for by David. Lord let me know the fewness of my dayes. It is apparent that we are to dye; it is apparent that we know not when; it is apparent that we are dye but once; but it is much more available, as St. Ambrose notes, when God saith it, and we dis∣course it in our selves. Let us therefore practically perswade our selves of this truth, and let not that time slip from betwixt our hands, which once past will never return. Let us blush at the counsel of a Heathen, Marcus Aurelius the Emperour, who advises us to proceed alwayes constantly in vertuous actions.* 1.10

Reflect, sayes he, upon the end of that time which is assigned thee, the which if thou shalt not spend in procuring the peace of thy mind whilest thou livest, it will pass away and never return unto thee being dead; every hour apply thy mind to mark seriously what thou takest in hand, and doe it accurately with fortitude as becomes a Roman, with an unfeigned gravity, humanity, liberality, justice, and in the

mean time withdraw thy mind from all other thoughts; which thou shalt easily doe, if thou shalt so perform each action without the mixture of vain glory, as if it were the last of thy life.

This is ad∣mirable counsel, that since thou knowest thou art to dye, and knowest not when, that thou perform each action as if it were thy last, and as if in ending it thou wert to expire thy self. Above all let us endeavour to leave sin and evil inclinations: to leave the cares of the earth, and to elevate our whole heart and affecti∣ons unto heaven, and there to place our thoughts, which are to be upright and setled in God Almighty. A crooked tree when they cut it down, falls that way it was inclined when it grew. If one doe not bend to∣wards heaven whilest he lives, which way can he fall in death? it is much to be feared into Hell.

Notes

• * 1.1

  Johan. Major, & Alex. Faya. tom. 2.
• * 1.2

  Amos 8.
• * 1.3

  Alex. Fa∣ya To. 2.
• * 1.4

  Greg. in moral.
• * 1.5

  Aug. Confes.
• * 1.6

  Greg. mo∣ral. 12.
• * 1.7

  Seneca Epist. 118.
• * 1.8

  Lib. de brevitate vitae.
• * 1.9

  Climac. gra. 6.
• * 1.10

  Anton. lib. 2. in princip.