and thou wilt not sinne for euer OF THE FOVRE last Things Of Death CHAP. I. OMITTING the diuers explications which deuout meÌ„ haue made of Death let vs only consider that there is a good and a bad death the one an entrance into ioyes the other into torments Of those who dye a happy death we haue this Beatification out of holy Scripture Apoc. 14. Beati mortui qui in Domino moriuntur Blessed are the dead who dye in our Lord where I would haue thee note that they are tearmed Blessed who are dead and afterwards dye Blessed are the dead who dye not the liuing whence we may conclude that it is a Blessednes to begin betimes to dy to this world and not to be found liuing when death shall come Of the other death the Royall Prophet telleth vs what it is Psal 33. Mors peccatorum pessima the death of sinners is the worst and the reason is because sinners take vpon them to liue to much in this life and neglecting the memory of death thinke there shal be no end of enioying their pleasures To this effect the same Prophet saith Vidi impium superexaltatum et eleuatum super cedros Libani Psal 36. et transiui et ecce non erat c. I haue seene saith he the impious man highly exalted and aduanced as the Cedars of Libanus and I passed by behold he was not and I sought him and his place was not found and indeed happy it were for the sinner if after this life he had no place or being since both his place being shal be so miserable 1. Consider mans nature to be such that it cannot possibly auoyd death it remayning as a punishment for that sinne which we all consented vnto in our first parent therfore that thou mayst the better coÌ„sider this death imagine thy selfe who must once dye to lye vpon thy death bed lamented by thy freinds despaired of by Phisitians and expecting hourly to giue vp thy last breath 2. Then thou wilt easily perceaue thy folly in spending so much time which was giuen thee to serue God in the seruice of the world in following thine owne vnlawfull appetites and reiecting Gods holy inspirations Then thou wilt make many purposes of satisfying for thy sinnes Make vse of time of liuing a more exemplar life of abandoning euill company of resisting foule sinnes and the like but alas thy time is short thou hast many purposes but where is the time to performe them in After this life there is no time of satisfaction or of merit Assure thy selfe that these discourses thy soule will haue at that terrible hower therefore vse time which is now so mercifully giuen thee De imitat Christ lib 2. Cap. 25. and do now what thou wouldest then haue wished to haue done 3. This is the hower of indifferency in which thy eyes being opened thou shalt see things as they are not painted and falsly set forth by thy preiudicate affection Here what thou esteemedst in thy life time beautifull will seeme foule what then was most pleasant thou wilt not now endure to behold Since by the consideration of death we grow so iudicious to esteeme euery thing as it deserueth would to God we did alwayes carry about with vs the memory therof how sincerely should we then serue God and performe the end for which we were sent into this world how innocently should we liue how charitably one to another how diligeÌ„t in performing many good works and how strong in resisting sinne 4. Contemplate with thy selfe being in this agony thy life being more and more despayred off that saying of the Prophet Et qui iuxta me erant de longe steterunt Psal 37. and they who were neere me stood a farre of from me euen thy very freinds will leaue thee shewing their greatest affection by shedding a few vnprofitable or faygned teares for thee and being thus left of all consider what the friendship of this world is which is ended by death if it last so long make thy freindship therfore with the Saints and Angels who will neuer leaue thee but chiefly make freindship with good Works gather as many togeather as thou canst whilest thou art in perfect health for they are those who are to be thy chiefest friends who will not feare to appeare with thee before that seuere Iudge alleadging strong arguments for thee will bring thee to eternall happines 5. It is a matter of great moment to imprint in thy soule the consideration for what place we were created If we perswade our selues we were made for this world we are much deceaued for placing thy selfe as thou diddest before in the point of death thou shalt see thou wert created for an other world which is to last for euer It is but the body the meaner part of thee that dieth now thy soule is immortall The different coÌ„dition of the souâ—e and the body and must either ioy or lament eternally If it depart from the body into blysse it is because it ruled the body and made that sensuall part obey vnto reason but if thy soule departing from thy body be condemned to eternall paines it is because thy soule behaued it selfe like a slaue obeying her seruant and permitting that to comaund which was created to obey 6. If the placing of thy selfe neere vnto death hath made thee more capable to vnderstand the danger of thine estate seriously thinke with thy selfe and without any art of perswasion that thou mayst be neerer thy death then thou imaginest from which thou art no moment free There is no actioÌ„ no place no time in which death hath not surprized men Think seriously vpoÌ„ these things for it may be these are the last good purposes that euer thou shalt make and the last good worke that euer thou shalt do so thinke of al thinges whatsoeuer thou doest Let vs think euery action to be our lost it may be this shal be the last Prayer that euer thou shalt make do it therfore deuoutly In taking thy refectioÌ„ thinke this may be the last time that euer thou shalt haue need to feed that carkasse of thine do it therfore with sobriety In conuersing with men thinke this may be the last tim that euer thou shalt discourse let it be therfore of some vertuous subiect and so deale with all thy actions thinking they shal be thy last and by this meanes thou shalt make them to be thy best After thou hast contemplated vpon these six points and applyed thy six Decade vnto them earnestly beseeching the Mother of Grace to increase in thee the memory of Death and to assist thee in that agony I would haue thee peruse this ensuyng table which will more fully informe thee of the nature of death and make the same more familiar vnto thee OF DEATH 1. The Necessity Proceedeth from 1. Reuelation Naturall reason Experience 2. The Vncertainty Proceedeth from 2. The Time The Place The
former â—ood vvoâ—kâ— vvhi h sinne had kâ—lled arise by pennance which is of that power that it reuiueth thy former good workes which were before killed by sinne 2. If thou looke into the causes why the body of our Sauiour should now appeare more glorious then either in his birth or in the rest of his life many will represent themselues vnto thee As for example he being now as it were no more of this world nor to conuerse with men he resumed vnto himselfe that robe which he had till his death voluntarily layd aside by this meanes he would triumph ouer death and hell But I would haue thee piously to imagine great part of the brightnes of this body to proceed from those precious wounds of his which now in heauen giue forth extraordinary light Adore those wounds and seeke occasion to suffer for God since sufferings are the seedes of glory 3. In this mystery we will also comprehend the aparitions of our Sauiour first to his B. Mother comforting her by his presence and committing to her care his beloued disciples and in them all good Christians Behold the ioy of the B. Virgin in beholding him whome she knew to be hers although since she saw him he seemed vnto her much aduanced in glory 4. Next he appeareth vnto the blessed Magdalen Luc. 4. out of whoÌ„e he had cast seauen diuels Marc. 16. Behold the care sweet Iesus hath of comforting that soule whome he hath once conuerted Contemplate the affectionate discourse of the B. Magdalen with him in habit of a Girdener hauing once knowne him she cryeth streight Lord that is Commander of my soule As soone as thou perceauest thy soule moued from God Almighty cry with out all delaye as this happy Penitent did Lord that is I most humbly thanke thee for thy blessed inspiration thou shalt command ouer my soule and it shall obey thee as Lord. 5. He ioyneth himselfe with two of his disciples in their way to Emmaus where hauing many discourses with them Luke 24. and arguing their incredulity vouchsafing also to suppe with them he presently vanished away Heare the Disciples say Nonne cor nostrum ardens erat in nobis Luke 24. dum loqueretur in via Was not our hart burning in vs whiles he spake in the way and opened vnto vs the Scriptures Whiles thou trauailest in this world vpon the way towards thy country and true inheritance seeke by thy life and coÌ„uersation to haue Iesus stil with thee thy hart cannot but burne with his loue 6. Lastly he maketh himselfe knowne to his disciples gathered togeather in Hierusalem saying vnto them Pax vobis ego sum Luke 24. Peace be with you it is I. Our B. Sauiour found them togeather yet he wisheth vnto them peace to let vs vnderstaÌ„d that the peace of the mind is that which he requireth in vs which he found waÌ„ting in his disciples who were yet wauering in belieuing the mistery of his Resurrection He telleth them It is He. If thou find in thy rebellious nature repugnance in hauing charity peace with thy neighbour heare B. Iesus telling thee It is I who inioyne thee to haue peace with all It is I who for thee c. And so run through the parts of Christs Passion and imagin him most louingly alleadging his sufferings and by them intreating thee to haue peace and to forgiue thine enemies His Ascension CHAP. XII THIS our potent Redeemer Christ Iesus hauing runne his race of perfection The secoÌ„d glorious Mystery and absolute example to all Christians his followers beginning to be our instructour from his very birth till his life was consumated vpon the Crosse and after his glorious Resurrection out of his infinite loue to his B. Mother and to his disciples staying yet vpoÌ„ earth forty dayes appearing vnto them in a most comfortable manner instructing them how to behaue themselues in his absence is now called by his Eternal Father to come vnto him and to ascend vnto his Throne of glory 1. In their sight he was eleuated Act. 1. Consider with thy selfe the desire the holy disciples had of longer enioying their glorified maister beleeuing in him now more firmely then euer yet euen in the wanting of this heauenly comfort they are most resigned expecting the comming of the holy Ghost 2. The hower of our Sauiour his Ascension being come behold the large blessing he bestowed vpon them and specially vpon his deerest Mother promising her a crowne of immortall glory for her Motherhood towards him and his disciples and so giuing thankes yet here vpon earth vnto his Eternall Father for establishing of his Church by his meanes and for the opening of heauen againe vnto mankind in their sight he is eleuated 3. And a cloud receaued him out of their sight Exod. 33. The eyes of mortall men cannot behold glory and liue which is as much to say this world is not a place of glory but of misery our eyes are opened made capable of glory by death Hence we may see that euen to the eyes of these blessed men glory is denyed and a cloud is interposed which as it did in them so let it in vs increase acts of diuine hope one day to see this King of glory face to face without any Eclyps Let our life be conformable to our hope or interposition of clouds Let thy life heere vpon earth be conformable to this hope of thine hauing for the ground of thy hope thy cooperation with Gods goodnes 4. Viri Galilaei quid statis aspicientes in caelum c. Yee men of Galiley why stand you looking into heauen Act. 1. Consider the extasy of this holy compamy following their deerest beloued Iesus as farre as their eyes could carry them and not being able to pursue him further they stand fixed in contemplation and with their affections looking into heauen But our Sauiour appointed Angels to comfort them and aske why they stood thus looking into heauen which was not only an awaking vnto them but an admonition that since they were not yet to follow him before they had also dyed for him as he had don before for them they should returne vnto Hierusalem and expect the promised Comforter 5. Hic Iesus sic vâ—niâ—t quemadmodum vidistis c. This Iesus say the Angels shall so come as you haue seene him going into heauen to wit in the like glory and maiesty And as now he asceÌ„deth in triumph carrying with him the trophies of his victories ouer the world and infernall powers so shall he come in the latter day to shew himselfe a Iudge of mankind Terrour vnto those vvho loue not Chr st his Crosse Then shall his glorious Crosse appeare vnto the which whosoeuer hath not bin conformable shall not be accounted off as his Adore thy Sauiour heere ascending through thy perfect imitation of his sufferings arme thy selfe against this his terrible comming who shal be as a
Sauiour opening his very hart to giue thee his last bloud and yet retaine vnto thy selfe such foule resolutions that are so much displeasing vnto him 4. No part of our Sauiour was free from a particuler affliction but the hart was partaker of all the torments which euery part endured the hart was whipped the hart was crowned with thornes with the hands and feet the hart was pierced the hart was tormented in them all as the Prince in his subiects and therfore whiles any part suffered the hart desired to be entyer that it might feele part of all To all the tormented parts of thy Redeemer how infinitely art thou bound cheifly to this sacred hart that suffered most of all for thee and only to gaine thy hart Stirre vp thy frozen affection and with a most feruent zeale desire with holy S. Anselme to haue no feet but such as should trauaile for thy Sauiour no hands but such as should labour for him no head but that which should thinke of him and no hart but that which should most ardently loue his diuine goodnes 5. Behold the infinite conuersions of soules wrought by the powerfull side of thy Sauiour the which powring forth a bath of bloud vpon them hath cleansed them from all impurity as it were creating a new cleane harts Filij tui de longe venient Isa 60. et filiae tuae de latere surgent O Lord thy sonnes shall come from farre and thy daughters shall rise from thy side they who were greatest sinners and were farre off from thy grace shall render themselues thine and thy sacred side shall as a fruitfull wombe bring forth a spirituall generation 6. Of which happy generation begge by the mediation of the B. Virgin that thou mayest be one and hoping that she hath obtayned for thee thy petition behaue thy selfe as a child of so admirable a parent who to bring thee forth was faine to dye and to haue his hart pierced with a Lance that thou mightst liue be euer mindfull of thy ofspring which was ardent Charity be not so base as to degenerate by doing any thing that should be coÌ„trary to this vertue Charity thâ— râ—le of our actâ—oÌ„s which hath made thee the child of God and Coheire with Christ Iesus The right Foote CHAP. IIII. BEHOLD thy louing Sauiour most willingly putting forth his sacred right Foot to be nayled to the Crosse for the loue he bare vnto thee being most constant in his sufferings for thee louing thee thus ardently to the very end and desiring of thee no other recompence then loue for loue and constancy and perseuerance in thy loue not to fly from him for difficulties for he followed thee leauing the ninty nine to wit those glorious troupes which adored him in heauen coÌ„ming downe here vpon earth laboured to seeke thee desiring to gayne thee though it were through miseries reproaches and death it selfe which constant loue of his fastened him to this Crosse and pierced his sacred hands hart and feet 1. Let thy first consideration fix it selfe as the former in conceauing the excessiue paine thy deare Redeemer endured in the piercing of this sacred right foot which consisted of so many ioynts in the middest of which a grosse nayle vvas rudely driuen putting all those tender parts out of their places and with great violence tearing and breaking all that made any resistance vnto that cruell inuasion no torment could be greater then this and yet thy dolorous Iesus endureth it as if he felt it not loue ouercomming griefe the greatnes and firmenesse of his resolution surmounting al afflictions that could be imposed vpon him 2. Consider with thy selfe the nature of the affections of this world The nature of the affection of the vvorld The world loueth as long as any interest remaineth when that ceaseth the worlds loue ceaseth hauing alwayes for it obiect those cold words as S. Bernard tearmeth them Meum Tuum Mine and Thine The affection of our Sauiour towards man was most entier pure not capable indeed of any Meum or Tuum or priuate interest since he bestowed incomparably more vpoÌ„ man by making himselfe man then man could possibly render vnto him if he should haue striued to haue shewed himselfe most gratefull which Christ knew many and most men would not do out of which consideration admire the constancy of his loue which held out to the end VVhat motiue Christ had to loue vs. hauing no other motiue to make him loue then that he was absolutely resolued to loue 3. Contemplate the powerfull operation of the glorious sufferings inflicted vpon the feet of thy Sauiour which redoubled their forces after they were pierced and by their wouÌ„ds receaued strength if before his Passion they were of force to conuert all those who came neere them Mat. 9. to penetrate the happy Magdalens hart Luke 7. who stood but behind them and to draw teares from that rock what would they haue don now when streames of bloud answere to droppes of teares heere consider how powerfully constant Iesus worketh with soules infinitely ouercoÌ„ming them in euery thing he desireth of them If he desire our hart he giueth vs his owne wounded if he bid vs take vp his yoke he maketh it light for vs but loadeth himselfe with a most heauy Crosse in fine if he aske teares of vs he giueth vs his bloud 4. This dolorous Foot putting it selfe so readily into the path of afflictioÌ„s teacheth vs what way to walke in this worldly pâ—lgrimage preferring the way of the Crosse before the way of Pleasure Eccles 7. and the house of sorrow before the house of ioy Our Sauiour could haue ended his iourny with out these painfull steppes but he sparing no griefe was as it were prodigall in his sufferings that he might recouer man who was be come prodigall in his offences All who detractâ—d from thee saith the Prophet shall adore the steps of thy feet Isa 60. when through thy constant loue they shal be confounded and conuert themselues againe vnto thee whome they had most vngratefully forsaken 5. Shall we imagine this sacred Foot to haue receaued any ease or rest from that step that was placed vnder it and vpon which it stood No Bellar de 7 verbis Isa 1. as from the sole of the foot vnto the toppe of the head there was no whole part in him so was there no ease This was that done Gen. 1. who find ng not where his foot might rest for the exceeding deluge of bloud retyreth himselfe into the Arck of his diuine Loue which was as strong as death Cant. 8. and inabled his body to beare what we imagine as it were impossible to be endured if we truly and sincerely imitate his loue we cannot but imitate his sufferings 6. Let vs not only looke or admire at this wonderfull act of constancy in our blessed redeemers suffering as if beholding it or admiring were inough those