Cap. omnis de Panit. remiss where expounding the fourth Chapter thus he writeth As it is lawfull for vs euer to fast or euer to pray and without intermission hauing receaued the body of our Lord ioyfully to celebrate the sonday so is it not lawfull for the Iewes to sacrifice their lambe c. And this opinion liked well Saint Thomas in the third part of his Quaest 80. art 10. theologicall Summe As touching the other point of preparation to receaue so great a Sacrament that it may be receaued to the health of our soule and not to our iudgement anâ condemnation first of all is required thaâ our soule be liuing with the life of grace not dead with the death of mortal sin because for this respect it is called meat giuen vnder the forme of bread for that it is not the meate of the dead but of the liuing as sayth our Sauiour in S. Iohn He that eateth this bread shall liue for euer in the same place my flesh is truly meat the CouÌcell of Trent addeth further that it is not a sufficient preparation to receaue duly this celestiall food that he who is defiled with mortall synne content himselfe with coÌtrition alone but that he be carefull to purge his synnes by the Sacrament of peÌnance in case he can haue a Ghostly Father Againe for that this Sacrament is not only bread but also a medicine and that an excellent one and most wholsom against all the diseases of vices therefore secondly is required that a man do desire perfect health and to be cured from all the maladyes of synne and principally from âhe chiefest of them as leachery couetousnes pride That this Blessed Sacrament is a medicine Saint Ambrose cleerly auoucheth Lib. de Sac. Cap. 4. He that is wounded sayth he seeketh for a meâicine the wound we haue is because we are vnder âynne the medicine is the heauenly and venerable âacrament So he and Saint Bonauenture He âho reputeth himselfe vnworthy let him thinke âhat so much the more he needeth and hath necessary occasion to seeke for the Phisitian by how much more he feeleth himselfe to be sicke And Saint Bernard warneth his brethren that they attribute it to the grace and vertue of this Sacrament that they fynd their bad inclinations other infirmityes of the mynd to be diminished Lastly this most holy Sacrament is not only the food of trauellers and medicine of the sicke but is also a most learned and most louing Phisitian and therfore when he cometh to visit vs he is to be receaued with all ioy and reuerence and the howse of our soule is to be adorned with all manner of vertues and in particuler with the ornaments of faith hope Charity Deuotion Piety and with the fruites of good works as of prayer fasting and almes For these ornaments doth this sweet guest of our soule require who yet wanteth nothing of that which we arâ able to giue him againe consider that thiâ Phisitian who cometh vnto vs is botâ King and God whose purity is infiniâ and requireth a most cleane tabernacle ãâã our brest Let vs heare Saint Iohn Chrysostome in this matter Then what should not he be more pure who enioyeth this sacrifice Serm. 66 ad pop Antioch then whââ sunne beame ought he not to be more resplendenâ who deuideth this flesh The mouth that is replenished with this spirituall fire Now let any one who is desirous to liuâ and dye well make recourse to his owne soule and shutting the dore against all distractiue businesses let him consider alone with his owne hart before God who searcheth the reynes and harts of all how often and with what preparation he doth coÌmunicate receaue this Sacrament of our Lords body and if he fynde that by Gods grace he doth often and with fruit receaue it and thereby in spirituall life to be nourished and by little and little to be cured from the diseases of synne and morouer that he doth more and more daily profit and proceed in vertue and good deeds let him reioyce with trembling go on to serue God in feare not with that seruile of slaues but with that sincere and chast which is of children But if he be one of those who contented with communicating once in the yeare do neuer more thinke on this most wholsome Sacrament but forget to eate this bread of life by how much more they grow fat broad in body by so much the more are their soules weakened and do wither away and let such a one know that he waÌteth wit and is farre of from the Kingdome of God the yearely communicating is not decreed by the holy generall Councell for this end that none should communicat but once in the yeare but that once in the yeare they should be compelled thereunto vnlesse they would be cast out of the Church and deliuered ouer to Sathan And Such men for the most part do not receaue their Lord in the Sacrament with filiall loue but with seruile feare soone after returne to the huskes of hoggs to the pleasures of the world to temporall commodityes and ambitiously to gape after false fugitiue honours that so at the day of their death they may heare with the rich Glutton Memento fili quia recepisti bona in vita tua Remember soâ that thou hast receaued good thinges ãâã this life therefore must not expect fââ any more in the next and if any be founâ who maketh oft recourse to the misteryâ of this most holy Sacrament and that eââ uery Sonday or else euery day if perhapâ he be Priest and yet neyther refrayneth from mortall synnes nor seriously exercyseth himselfe in good workes nor ãâã not yet truly gone out of the world but aâother men who are of the world thirsteââ after riches is caryed away with carnall delights seeth and sigheth after higher degrees of honours and dignityes he truly eateth the flesh of our Lord to his iudgment and by how much the more he vnworthily frequenteth these mysteryes by so much the more neerly doth he imitate Iudas the traytour of whome our Lord sayd Melius erat eisi natus non fuisset homo ille it had been better for him if ho had neuer beene borne Let no man despayre of his saluation whiles yet he liueth and therfore let him with himselfe cal to account his yeares and workes and then he shall fynd that hitherto he hath runne much astray out of the path of saluation let him know that yet there is tyme left to returne so that he will seriously do pennance come againe into the way of âruth I thinke it conuenient to end this âhapter withall that I adioyne what S. Bonauenture writeth in the life of the holy Father S. Francis I meane of the admirable deuotion and loue of this most holy man towards this diuine Sacrament that by the example of his feruour our tepidity or coldnes rather may be kindled
Christ be entiere liuing both vnder the one and other forme Our Lord then would that by these mysteryes there should be extant amongst vs a continual daily remeÌbrance of his passion by which we haue escaped all euill obteined al good heÌce it came that our Lord said vnto his Apostles speaking of this Sacrament Do ye this in my remembrance the Apostle S. Paul expounding these-wordes of our Lord sayth As often as ye shall eate this bread and drinke the cup you shall shew forth the death of our Lord vntill hecome That is to say as often as you shall come vnto this most sacred mystery you shal be mindfull that Christ left his life for you and this remembrance shall still endure or continew vntil the second coming of our Lord that is euen vntill the end of the world And our Lord wold haue vs daily to be mindful of his passion death because he knew this remembrance to be very profitable for vs that being mindeful of his great charity towards vs we should as well in our life as in our death repose all our trust or confidence in him for what will he be able to deny them for whome so freely and liberally he hath bestowed his owne life Another fruit of this celestiall banquet is designed in these wordes mens inpletur gratia the soule is replenished with grace which is the singular priuiledge of this Blessed Sacrament when it is receaued with due preparation and disposition of the receauer for as corporall food is but one thinge and by eating is conueyed into the stomacke yet notwithstanding it doth repayre nourish strengthen comârt all the members of the body and conâary wise to much abstinence from meate âot only makes the stomake empty but âeakens and extenuates all the members it maketh them vgly and languishing in fine kills the body so this Diuine meat doth repaire nourish and strengthen all the spirituall power of our soule the memory by this sacred food is filled with grace of the most sweet remembrance of the benefits of God and especially of our Lords passion by which we are deliuered and saued our vnderstanding by this food is filled with the grace of fayth not habituall only but also actuall and fayth purifyes the hart from very many errours and filleth our mind with the knowledge of duiine things which breeds an vnspeakable ioy and comfort within vs and last of all the wil by this diuine food is filled with the grace of most certeyne hope and most ardent charity which for that shee is the Queene of vertues drawes all vertues vnto it with the possession wherof a man becometh most rich of spirituall wealth By these meanes then is our soule filled with grace by this most Diuine Sacrament and on the other side too much abstinence from this food hinders all the former effects it makes vs in them alâ feeble weake deformed and drawes in the end vnto spirituall death The last fruite is futurae gloriae ãâã pignus datur there is a pledge giuen vs ãâã this most soueraygne Sacrament of thâ glory to come the metaphor of a pledge ãâã taken from the ordinary condition annexed to a promise made amongst men because that which is promised cannot be denyed when there is a pledge giuen for the performance our Lord left his body in the SacrameÌt of the Eucharist as a pledge of our heauenly felicity and therefore he who at his death receaueth his Blessed body with due purity of mynde and reuerence he shall before his Redeemer shew his pledge and cannot be excluded from hiâ celestiall happinesse And he indeed sheweth this pledge who dyeth vnited with Christ by true charity which the worthy receauing of this Sacrament did leaue in the soule for then the soule issueth forth of the body as an Espouse leaning vpoÌ her beloued Cant. 8. And this is that which S. Iohn writeth in the Apocalips when he sayth Apoc. 14. Blessed âre the dead who dye in our Lord That is blesâed are they who do dye conioyned vnto âur Lord as members vnto their head Ioan. 3. No man ascendeth into heauen but he who came downe from heauen the Sonne of man who is in heauen The Sonne of man is Christ who ascended not without his body of which he is the head and for thiâ cause only such doe dye in our Lord who in their deaths doe adhere vnto him as meÌbers to their head which blessing al they do get who a little before they dy do worthily receaue Christ in the holy Eucharist And this hitherto haue we sayd touching the preparation of the sicke man to receaue his last food and heauenly Manna before that it be present brought vnto him For as soone as it is brought the sick man must as he is able lift himselfe vp and eyther on his knees or with humble bowing downe his head adore his Lord and Sauiour often it falls out that our Lord giueth such strength and vigour that men eueÌ ready to dye do rise at that tyme fal on their knees and so we reade of Saint VVilliam Archbishop Bourges in France Vt autem c. When he knew that his Lord Creatour was come vnto him presently recouering his strength he lept out of the bed as though that the ague had quite left him not without the amazement of such as were present especially for that he seemed to be at the last gaspe went wiââ a speedy pace to meet his Sauiour chariââ yielding him strength thereunto kneeling downe all bede wed with teares he adored him and to the end he might often kneele he was often lifted vp from his knees and with singular deuotion he coÌmended his last agony vnto Christ earnestly praying that if yet any thinges remayned to be purged that he would heere cleanse it that the wicked enemy might fynd nothing in him So farre the history of his life Now it seemeth to me a thing most requisite and to be practised at that tyme that before the sicke man do receaue the body of his Lord he repeat or heare an other read vnto him those verses of Saint Thomas of Aquin which at once do professe our fayth stirre vp our hope and kindle our charity the verses are these Adoro te deuotè latens Deitas Quae sub his figuris verè latitas c. I thee aÌdore O hidden Deity who couered in these outward signes doest lye My hart to thee doth tender all his might which contemplating is dazeled quite My sight my tast my touch in thee do faile me my hearing only doth for fayth auaile me To all that Christ hath spoken I agree then this truths word no truth can euer be Vpon the Crosse thy Godhead sole was shrowded thy Godhead heere maÌhoodly or ' clowded Yet them beleeuing both and both confessing I begge the happy theefs obtayned blessing Thy wounds with Thomas I nor see nor touch Yet thee
Attourneyes now to the Iudges now to the friends and allyes of all these to haue the definitiue sentence giuen in their fauour at our death the cause of all causes being brought before the supreme Iudge to wit of euerlasting life or death the defendant that is guilty oftentimes fouÌd vnprouided so oppressed with sicknes as he is not his owne man and is then compelled to giue an account of these things of which perhaps whiles he waâ in good health he neuer so much as thought vpon Hence it cometh that miserable meÌ do fall so fast headlong into hell fire truly as S. Peter sayth If the iust maÌ shall scarce be saued 1. Pet. 4. where shall the wicked and the synner appeare VVherefore I esteeme it a matter of speciall moment first to admonish my selfe then my brethren that they duly regard this art and if there be any that haue not learned it of better maysters at least that they contemne not these thinges which we haue laboured to collect or gather togeather out of the holy Scriptures the writings of our ancient maisters But before we come to the rulâs or precepts of this Art I haue thought it expedient to search somewhat into the nature of death and to seâ in what ranke it is to be placed eyther amongst the thinges that are good or else the contrary amongst the euill And truly if death be absolutly takeÌ without any other respect or relation then doubtlesse is it to be esteemed euill as being that priuation which is opposed to life which life no man can deny to be a good thing Agayne we may add that God is not the Authour of death for as the VVise man teacheth vs Through the enuy of the Diuell Sap. 1. 2. death entred into the world which is confirmed by Saint Paul when he sayth By one maÌ synne entred into the world Rom. 5. by synne death in whome all haue synned hence I coÌclud that if God made not death then is not death in it self good because al that God hath mad is good as Moyses sayth God saw all things that he had made and they were all very good Genes 1. Notwithstanding although that death be not good yet hath the wisdome of God so found out a meanes as it were to temper or season the same as that out of this bitter root much sweet sruit may growe Hence it comes that Dauid sayth The death of the Saints of our Lord is precious in his sight Psal 115. and the Church in the preface of the Masse of the Resurrection speaking of Christ sayth Who by dying destroyed our death by rising agayne repayred our life Truly that death which destroyed ours repayred our life cannot be otherwise then very good and therfore albeit euery death be not good yet we must graunt that some are therfore Saint Ambrose feared not to entitle one of his bookes De bono mortis of the good of death in which he cleerly demonstrateth death although begotten of synne to bring with it many and no small vtilityes Finally the same is confirmed by reason which doth shew death howsoeuer in it selfe ill by the grace of God to worke and procure much good for first we reape great good by death in that it riddeth vs from all the miseryes of this life which are both very many Iob. 14. and very great Holy Iob in playne words lamenteth of these miseries thus Man born of a woman liuing but a short tyme is replenished with many myseryes Eccles 4. And Salomon sayth I haue commended more the dead then the liuing haue iudged him more happy then both who is not yeâ borne nor hath seene the wickednesse committed vnder the sunne And Ecclesiasticus addeth saying Ecl. c. 40. A great turmoyle is made for all men and a heauy yoke is layed on the children of Adam from the day of their issuing forth from their mothers wombe vntill the day of their buriall or returne to the common mother of all to wit the earth which finally as the parent of all receaueth them into her bosome and turneth them into corruption The Apostle in like maÌner coÌplaineth of the miseryes of this life and sayth Vnhappy man that I am who shall deliuer me from the body of this death By these testimonyes of sacred VVrit is sufficiently proued death to haue this good annexed vnto it that it deliuers a man from infinit miseryes of this life Moreouer it yieldeth vs another farre more eminent good then this because it is the gate by which we enter and passe from a prison to a Kingdome This was reuealed by our Lord to Saint Iohn the Apostle and Euangelist whiles for the fayth of Christ he liued in banishment in the I le of Pathmos Apoc. 14. I heard sayth he a voyce from heauen saying vnto me Blessed are the dead who dye in our Lord from hence foorth now sayth the spirit they may rest from their labours for their workes doe follow them Blessed truly is the death of Saints which at the commaund of the heauenly King deliuereth the soule from the prison of the flesh bringeth it to the Kingdome of heauen where the holy soules now free from all labours doe sweetly repose and for reward of their works do receaue the crown of a Kingdome and euen vnto the soules which are caryed to Purgatory death yieldeth a great benefit whiles it deliuereth them from the feare and danger of hell and makes them secure of their future euerlasting felicity yea euen vnto the damned death seemeth to yield some good when deliuering them the sooner from their bodyes it maketh that the measure of their torments shal no more increase by the synnes they would haue committed in their longer life For these so notable vtilityes death sheweth not a dreadfull but a smiling not a terrible but an amiable countenance towards the good hence it proceeded that the Apostle so securely cryed out Christ is my life and death my gayne Phil. 1. being desirous to be dissolued and to be with Christ in his first Epistle to the Thessalonians he warneth the good Christians not to be contristated with the deaths of their deerest friends neyther to bemoaâ them as dead but rather to behold theÌ resting as it were in a sleepe And there liued not long since a holy woman called Catharine Adorna of the Citty of Genua who was so enflamed with the loue of Christ that shee had an incredible desire to dye and go to her beloued Sauiour for this cause transported with the loue of death shee did often prayse the sam as most fayre and beautifull only misliking that she fled from such as sought her and sought for such as fled from her The Reader may see more hereof in the 7. Chapter of her life Out of these things which we haue sayd we see that death as it is the childe of sin is euill but
are to fast that our fasting may auayle vs to good life thereby also to dye wel Many there be that doe fast on all the dayes appointed by the Church to wit on eues on ember dayes and in Lent and there are some who also voluntatily fast in Aduent ââreby deuoutly to prepare themselues ãâã celebrate the fast of our Sauiours natiuity some on euery friday for the memoââ of his passion and some on the saturday in the honour of the Blessed Virgin ând mother of God but whether they do ãâã fast as that they reape the fruites of fasting may well be doubted The first and principall fruite of fasting is mortification of the flesh that our spirit may becom more stronge and to attayne this end it is necessary that we feed on sparing and course diet and truly our mother the Church insinuateth this when she commandeth vs to eat not twice but one in the day and to eat not flesh and white meate but hearbes pease beames fish and the like this Tertullian explicateth in two words when he calleth lenten fare ser as aridas escas stale and dry meates Lib. de res Carnis ceâteinly they do not obserue this who when they do fast eate as much at one dinner as in other dayes they do at dinner and supper togeather and who in that dinner dresse so many dishes of all sortes of fish and other meates as they seeme not to prepare a dynner for mourners and penitents but a marriage supper that ãâã last for a great part of the night such ãâã so fast without question reape not ãâã fruites of fasting Neyther in like manner attayne thâ this fruit who though they feed not âdaintily but much more moderately yâ on the fasting dayes do no more refraââ from plaies and sportes from brawlinâ wranglings from wanton songs âceÌtious mirth that which is more gââuous from synnes naughtines then âpon other dayes which are not fasteâ heare what the Prophet Isaias sayth ãâã such fasters Isay 58. Behold in the day of your fast yâ selfe-will is found and you call all your debters toâ count behold you fast to make debates and wrâlings and wickedly strike with your fist fast noâ you haue done hitherto that your cry may be heââ on high This kinde of fasting did Goâ mislike in the Iewes because in the fâsting dayes which are dayes of pennanâ they would follow their owne wills aâ not the will of God and that they wouââ not only not forgiue their poore debtours as they desired to be forgiuen oâ God but that they would not so much aâ graunt them any respit in the payment againe for that the tyme which those who truly fast ought to haue bestowed on prayers vnto God they bestowed in prophane wrangling and contention last of all that not only as was requisite in fasting dayes did not atteÌd vnto spirituall matters but adding syn to sinne they did wickedly beate their neighbours abuse them Vertuous men must beware and auoyd these and the like offences if they desire indeed to haue their fasting gratefull vnto God and profitable vnto themselues that fâom thence they may be able to hope for a good life a pretious death There remayneth of the three workes Almes which the Angell Raphael praysed proposed vnto all to imitate CHAP. IX Of the ninth precept of the Art of dying well which is of Almesdeeds OF Almesdeeds three things briefly are to be explicated as in the former the necessity fruite and manner That there is a precept of giuing almes no man hath euer doubted of for in case we had no âther testimony the sentence of the ãâã iust supreame Iudge might abundâly suffice who in the last iudgement ãâã say vnto the wicked Matt. 25. Discedite à me âledicti in ignem aeternum c. Depart from ye accursed into euerlasting fire whicâ prepared for the Diuell and his Angeâ for I was hungry and you gaue me nâ eate I was thirsty and you gaue meâ drinke I was a stranger and you enâteyned me not I was naked and you ãâã not cloth me I was sicke and in prisâ you did not visit me And a little aftâ added As long as you did it not to one of ãâã lesser ones you did it not vnto me Our of whâ we do gather that none are bound to gâ almes but such as are able for our Lâ himselfe is not recorded to haue giueââny but only to haue commaunded ãâã part of the money that was giuen hââ ãâã be bestowed on the poore as may appear out of that place of the Ghospell whââ when our Lord had sayd vnto Iudas Qâ facis fac citiùs That which thou doest dâ quickly the Apostles did thinke that ãâã had commaunded him out of the puâ which he did beare to giue somewhaâ the poore But the deuines will haue this precept ãâã conteyned in that commandement not a parentes honour thy parents others that non occides thou shalt not kill but it not necessary that this precept be conâyned in the ten commandments When ãâã almes belongeth vnto charity and the âommandements of both tables vnto iuâice but if all morall precepts be to be âeduced to the ten commandements the âpinon of Albertus the Great is probable âho will haue this commaundement of âiuing almes to belonge vnto that non fuâaheris thou shalt not steale for it is a kind âf theft not to giue that vnto the poore which we owe vnto them but more proâable is the opinion of Saint Thomas of Aâuin who assigneth it to the first commandement of the second table Honora parentes honour thy parents for by the honour of our parents in this place is not vnderstood only a reuerentiall honour or dutifull respect but also the prouision of all necessaryes for their life and sustenance which is a certeyne almes which specialây we do owe to our principall neighâours as Saint Hierome saith In com ad 15. Matth. of which we ânfere that this almes is due also vnto other neighbours that are in want mâouer for that the precept of giuing aâ is not negatiue but affirmatiue buââmongst all the commandements of thââcond table there is none affirmatiue ãâã only the first Honour thy parents but to âpute more of this matter staÌdeth not ãâã my purpose in this place this may âfice for the necessity of almes Now for the fruite of this vâ that is most copious and abundant ãâã first is that Almes deliuer a man from eââsting death whether this be done by wâ satisfaction or by way of disposition ãâã to grace or by any other way this ãâã haue cleerly in the Scriptures Tob. 12. in Toby ãâã reade Almes doth deliuer a man from all ãâã and from death and permitteth not a soule to gâ to darkenes And in the same booke the âgell Raphael sayth in expresse wordes ãâã deliuereth from death and it is almes whicââgeth synnes and makes a man fynde mercy
vertues which teach vs the art to liue well we will adioyne somwhat out of the doctrine of the Sacraments which concurre no lesse then the former to the atteyning of this art The Sacraments ordeyned by Christ are seauen Baptisme Confirmation Eucharist Pennance Order Matrimony Extreme-vnction all which are as it were diuine instruments which God vseth by the ministery of his seruants to giue his people grace to increase it to restore it That being freed from the bondage of the Diuell and adopted with thâ honour of being the sonnes of God theâ may at length come to be partakers of euerlasting blessednes with the holy Angells in heauen Out of these Sacrament then our purpose is briefly to shew who profiteth and who faileth in this art of good life that so he may know how to hope for a happy death and who on the contrary may looke for a miserable end vnlesse he do the sooner change his life behauiour Let vs beginne with the first Sacrament Baptisme Baptisme in order and number of the Sacraments is the first and is fittly called the gate or entrance of the Sacraments for vnlesse baptisme go before no man can be fit to receaue the other Sacraments In the Sacrament of baptisme these rites or ceremonyes are obserued first of all who is to be baptized must eyther by himselfe or his God-fathers make confession of the Catholike fayth then he must renounce the Diuell his Pompes workes thirdly he is to be baptized in Christ in which Baptisme he is translated from the thraldome of the Diuell vnto the grace of the children of God and al his synnes being blotted quite out he receaueth the gifte of heauenly grace by which he is now made the adopted son of God the heir I say of God and fellow heyre of Christ Fourthly there is giuen him a white stole he is willed to preserue the same cleane vnspotted vntill death fifthly there is giuen him a burning candle which signifyes good workes which whiles he liueth he must ioyne with the former purity signified by the white stole for so sayth our Lord in the Ghospell Let your light so shine before men as that they may see our good workes and glorify your Father which is in heauen These are the chiefest ceremonyes which the Church doth vse in the administration of this Sacrament I omit the rest which apperteyne not vnto this matter out of this euery man may conceaue whether he haue alwayes liued wel from the tyme he receaued his Baptisme vnto this present yeare of his age I do very much doubt that there are very few to be fouÌd who haue performed these things which they haue promised to do Matth. 20. Matth. 5. or truly which they were bound to do For many are called but few are chosen and narrow is the way that leadeth vnto life and few there be that do fynd it out Let vs beginne with the Apostles Creed how many countrey people how many beggars how many inferiour artificers are there who eyther cannot say their Creed or neuer learnt it or know how to say the wordes but vnderstand little or nothing at all of the sense And yet they in Baptisme by their God-fathers God-mothers answered vnto euery article that they did belieue and if Christ be to dwell in our harts by fayth as S. Paul doth testify Ephes 3. how shall he dwell in their harts who can scantly rehearse the words of their Creed and haue nothing at all thereof in their harts and if God by faith do purify our harts as Saint Peter the Apostle sayth Actor 15. how impure will their harts be who haue not in their hatts receaued the fayth of Christ although in flesh they haue receaued his Baptisme I speake of such as haue the vse of reason not of infants for infants by the habit of grace of fayth hope charity are iustifyed but when they are growne in yeares they ought to learn their Creed in hart belieue the Christian faith for righteousnes and confesse it in word for saluation Rom 10. as the Apostle teacheth in the Epistle to âhe Romans Let vs come to another rite All Christians eyther by themselues or by the helpe of others who answere for them being demaunded whether they renouÌce the Diuell his pompes and workes doe answere I renounce but how many be there that in word renounce but renounce not indeed Or rather how few be there who with al their hart do not loue and follow the pomps and workes of the Diuell And yet God seeth all and cannot be illuded he then who desireth to liue and dye wel let him enter into the closet of his hart and let him not deceaue himselfe but seriously and attentiuely thinke and thinke againe whether he be delighted with the pompes of this world or with the works of the Diuell and whether in his hart in his deeds in his wordes he haue giuen place vnto them for so eyther a good conscience shall comfort him or a bad conscience bring him to repentance In the third rite is layd open vnto vs a benefit of God so high so deepe so long so lardge that in case we bestowed whole dayes and nights in admiratioâ thereof and in yelding his diuine goodnes thankes for the same we should do nothing in respect of the thing it selfe good God who can conceaue who is not astonished who doth not languish away and is not resolued into deuout teares when he considers how a wretched man most iustly condemned vnto hell sodenly by vertue of this Baptisme of Christ tâ passe from this most miserable thraldome to the right and claime of a most happy and euer enduring Kingdome And by how much this benefit is the greater by so much is the vngratitudâ of most men more detestable for there are not a few who as soone as they arriue vnto the vse of reason returne this admirable benefit backe vpon God againe and deliuer themselues vp for slaues to the diuell for what is it in the flower of our age to follow the concupiscence of the flesh the concupiscence of the eyes and pride if life but to contract league and friendship with the Diuell and in deeds and facts to deny Christ They are rare to finde who preuented with the speciall grace of God doe diligently keepe this Baptismall grace Thren 3. and as Hieremy speaketh beginne to beare the yoke of our Lord ab adolescentia sua from their youth but vnlesse we keepe well this grace or by true pennance do againe renounce the diuell and retourne to the seruice of Christ and remayne therein vntill our death it cannot be that we liue well or be deliuered from an euill death The fourth ceremoniall rite consisteth in this that he who is baptized receaueth a white stole and is commaunded to beare the same vntill he come before the face of our Lord. By which as we said is signified innoceÌcy or purity
of life obteyned by the grace of Baptisme and diligently to be kept vntill the hower of our death but who can expresse how many snares there be of the Diuell the continuall enemy of mankind who lauours nothing more then to defile this garment with all manner of spotts And therefore very few are found who if they liue any while do auoyd this filth Psal 118. Truly holy Dauid pronouÌced them happy who remaine immaculate in the way of this life and walke in the law of our Lord by how much the difficulty is more great to wall in a durty and filthy way without spots so much more glorious is the conquest Crowne of an innocent life Wherefore all that desire to liue and dye well ought by all means to keep this white garment of innocency and if perchance it should happen to be spotted that then againe againe they make it white in the bloude of the Lambe which is done by true coÌtrition and repentant teares Holy Dauid after he had bewayled a longe tyme his synne reposed at length in the hope of mercy and yielding thankes vnto God confidently sayd Thou shalt sprinkle me with hissope and I shall be made cleane thou shalt wash me and I shal be made more white then snow The last rite is to receaue a lighted candle and to beare it in our hands which signifies nothing else as I haue sayd but our workes which must accompany innocency of life what these good workes are which must be done of the regenerate in Baptisme 2. Tim. 4. the Apostle teacheth vs wheÌ he saith I haue fought a good coÌbat I haue ended my course I haue kept my fayth as for the rest there is layd vp for me a Crown of Iustice with the Iust Iudge at that day will render me in these few wordes are briefly set downe all the good workes which are to be done of the regenerate in Baptisme by Christ For we must fight stoutly against the tentatioÌs of the diuell who As a roaring Lion goeth about seeking whom he may deuoure We must also accoÌplish or end this course of good works in the obseruance of Gods commaundements according to that of the psalme I haue runne the way of thy commaundements when thou hast enlardged my hart We must finally fulfill our promise to God in multiplying his tallents in cultiuating his vineyard in the baylifship committed vnto vs or in the gouernement of his family imposed vpon vs or in whatsoeuer other imployments committed to our charge for albeit that it hath pleased the high wisdome of God to admit his adopted children vnto the heauenly inheritance yet that this might be effected with his and our greater glory it hath pleased the same wisdome that we should merit the same heauenly inheritance that is euerlasting blessednesses by our owne good workes proceeding from his grace and our owne free will therefore that most rich and most glorious inheritance shall not be giuen to such as sleepe as loyter as play but vnto such as watch as labour as perseuere vnto the end of their liues in good workes Now let euery man discusse his workes let him diligently examine his life and manners if he will liue and dye well and if his conscience yield him testimony that he hath fought a good combat with vices and concupiscences and with all the tentations of the old serpent and that he hath happily ended his course in all the commaundements and iustifications of our Lord without complaint that he hath beene faithful to our Lord in all the charges or offices committed vnto him then let him securely reioyce and say with the Apostle There is layed vp for me a crowne of Iustice which our Lord the iust Iudge will giue me If so be that our conscience exactly discussed do testify that in this coÌflict with the enemy of mankind it hath been grieuously wounded and that his fiery darts haue penetrated euen vnto the very soule that also not once but often further that it hath often fayled in the course of good workes and that not onây it hath not runne on cheerfully but âhrough faintnes to haue sit downe yea âayne along in the way and finally if ân the thinges committed vnto it by God it hath not kept promise but that eyther vayne glory or acception of persons or the like haue taken part of the gaine let him recurre without delay to the Sacrament of pennance and vnto God himselfe as his Phisitian let him not delay this businesse of all businesses the greatest vntill another tyme because we neyther know the day nor houre of our death CHAP. XI Of the eleuenth Precept of dying well which is of Confirmation AFTER the Sacrament of Baptisme followes the Sacrament of Confirmation out of which we may draw a document of good life no lesse agreable to that we treate then from Baptisme for notwithstanding that Baptisme be a Sacrament more necessary then is the SacrameÌt of Confirmation yet is the Sacrament of CoÌfirmation more noble then the sacramenâ of Baptisme which may be proued from the minister from the matter from the effect The ordinary minister of Baptisme is the priest or deacon and in tyme of necessity whosoeuer The ordinary minister of Confirmation is the Bishop and by dispensation of the supreame Pastour the Priest alone The matter of Baptisme iâ naturall water the matter of Confirmation is pretious oyle mingled with balm and consecrated by the bishop the effect of Baptisme is grace and the Character such a one as is necessary to frame a spiritual child according to that of Saint Peter As children newly borne seeke or hunger yee after milke the effect of Confirmation is grace and the character such as is requisite to make a Christian souldier to fight against inuisible enemyes Ephes 6. as S. Paul writeth VVe haue not to encounter with flesh and bloud but against the Princes and powers against the Gouernours of the world of this darkenes against the spiritualls of wickednes that are aboue in the ayre as S. Hierome and S. Ambrose interpret it Last of all in Baptisme salt is giuen vnto the infants to tast in Confirmation there is a blow giuen them that the Christian soulders may learn to fight not by striking but by pacieÌt suffering for the loue of Christ But that we may the better perceaue the office or duty of a man annoynted with holy oile that is to say of a Christian souldier let vs see what the Apostles receaued in their Confirmation which was giuen then vpon White sonday The Apostles were not properly confirmed by the Sacrament of holy Chrisme but receaued from Christ the Prince of priests the effect of the Sacrament without the Sacrament and they receaued three giftes VVisdome Eloquence and Charity in the highest degree and besides this the gift of miracles most profitable for the conuersioÌ of Infidels vnto the faith these gifts did the fiery toungs which appeared on
which belong vnto that tyme in which Death might seeme to be further off in this other which we haue now in hand we will lay downe those which apperteyne vnâo Death when it is present or neere at hand Death is said to be at hand or expecting vâ at the gate when we are eyther worne out with old age the Apostle telling vâ Quod antiquatur senescit prope interitum est That which groweth auncient waxeth old is neere vnto death or destruction Heb. 8. or else are taken with some great sicknes in the iudgement of Phisitians very dangerous whether this do befall an old man or a young a youth or a child Of this second ranke it seemes to vs the first precept to be the meditatioÌ of death for although Death be thought vpon and considered with neuer so great diligence or attention whiles we are in our youthfull yeares yet doth it very little moue vs because we apprehend it as farre off and therefore lesse dreadfull but when we see it so present as it may in a manner be felt with our handes then it stirreth vs vp indeed and the consideration thereof is very profitable all Artes are better attayned by practise then by teaching and those who if not more often did twice at least dye as Saint Christine Drithelmus the English man of whome I made mention in my booke De gemnitu Coâumbae of the mourning of the Doue the noble woman raysed by Saint Malachy of whome I shall speake in the 8. chapter and that Hermite whose history Climacus doth relate of whome also we in the end of this Chapter will say somewhat it is euident that they died cheerfully but for vs who are permitted to dye but once there is no better way then to meditate to thinke often of what is done or to be done in that houre First then we are to thinke that then there shal be a separation made of the soule from the body that neyther the soule is to be extinguished nor the body to fall be resolued to dust without hope of rising againe and being reunited vnto the soule for in case the soule should be annihilated and the body be subiect to eternal corruption as the Atheists do surmize then shold they seeme to haue spoken well who contemned death and sayd Edamus bibamus eras enim moriemur Let vs eate let vs drink for to morrow we shall dye which prouerbe is most ancient as we may see in the Prophet I say Cap. 22. Cap. 15. and in the first of S. Paul to the Corinthians and surely there are some euen amongst Christians who in wordes say that they do belieue but deny it by their deeds which may be proued out ãâã this principle that very many euen iâ their old decrepit age neuer thinke vpon death as though that they were neuer ãâã dye or as if they thought with the death of the body the soule also did perish and resolue to nothing but whatsoeuer such men do dreame the separation of the body from the soule as it were of thâ spouse from her husband is but an absencâ for a while not a perpetuall diuorce for the soule is immortall and the flesh without all doubt shall rise againe at the later day We must therefore if we be Christians and haue any wit dayly thinke of death at hand in this standeth the totall summe of all our weale that we dye well In this life the passage is not hard froâ vertue to vice and with the grace of God from vice vnto vertue for he who is now heir of the Kingdom of God may to morrow by synne fall from the inheritance oâ God and become guilty of hell fire coâtrarywise he who is a slaue of the Diuell may be deliuered from that bondage and be againe enrolled amongst the children âf God and heyres of the heauenly Kingâome But he who dyes the enemy of God ând guilty of euerlâsting fire he shall alwayes remayne the enemy of God tyed to these torments and on the other side he who dyeth the friend of God and heir of the Kingdome of heauen shall neuer fall from grace and that most excellent glory wherefore all our feliciây or infelicity dependeth vpoÌ our good or bad death who then that hath not lost all is wit and iudgement will aduenture to depart out of this life vntill withall diligence he hath learned and prepared also himselfe to dye well Another consideratioÌ that most profitable touching death may be to conceaue well that although death be most certeyn the prophet worthily demaunding VVho is the man that liueth and shall not see death Psal 88. with whome Saint Paul agreeth saying It is decreed for all men once to dye Heb. 9. Yet is there nothing more vncerteyne then the day and houre of our death which the Scripture cleerly pronounceth saying VVatch because that you do not know the day nor houre many are taken away in their infancy some arryue arryue vnto crooked old age some dyâ young some at matures yeares and which is more miserable some do dy so sodeÌly as they haue no leasure left then to call vpoâ God or to commend their soules to his mercy and these thinges doth the diuiââ prouidence of God according to the treasures of his wisdome for no other cause ordeyne after this manner but to the end that none of his elected children and seruaunts should presume or be so hardy as to remayne for one moment plunged iâ the durt of deadly synne and therefore whosoeuer thou be that doest reade thesâ thinges if perhaps thy conscience giue testimony against thee of a deadly synne be not so bold as to stay till to morrow in it nor yet to expect till the end of this day or houre but presently with a contrite and humble hart before God detest and be sorrowfull for the same The third Consideration no lesse profitable then the former may be if in the morning before thou go out to thy daily busines at night before thou goest to bed least soden death should takâ thee at vnawares that thou diligently examin thy conscience what thou hast done the night past what the day immediately âefore especially whether there be any âing that may seeme a deadly syn and if âou find nothing yield thanks vnto God âe Authour of all good and it thou fynd âây thinge committed against God seriâusly repent thee from thy hart and at the ârst occasioÌ prostrating thy selfe at the feet of the Priest confesse the same receaue willingly the pennance imposed faithfully performe it âhis method of examiâing our selues twice in the day wonderâully helpeth that death neuer take vs heÌce ânprouided The fourth consideration may be that which Ecclesiasticus setteth downe that In euery thinge thou doest remember the last things ând thou shalt neuer synne For how can he oââend in any worke who first doth weigh âll his works in the ballance
of Gods iudgement as they shal be weighed at his death To which purpose we may apply that remarkeable saying of a man twice dead which Climacus in his booke entituâed the Ladder recouÌteth for thus he saith Grad 6. Non omittaÌ c. I wil not pretermit to recouÌt the history of that Anchoret who dwelled in Choreb this man after that he had liued most negligently for a longe tyme togeather and had had no care at al of his soule taken at length with sicknes and by ââânes with the death when as he was pââfectly departed after the space of an hoâ the soule retourned againe to the bodâ ãâã then he desired vs that were present ãâã incontinently we would all depart ãâã then stopping vp the dore of his cell wiââ stones he remained there for twelue yearâ neuer speaking one word to any or ãâã tasting any other thing then bread wâter and sitting with great amazement ãâã reuolued in his mynd the thinges whiâ in the tyme of his departure he had seene and that with so stedfast apprehension aâ he neuer changed his countenaÌce but remayning alwayes astonished he shed in silence great abundance of teares but when the tyme of his departure was at haââ breaking downe the wall and opening the dore we went in vnto him and humbly intreating him to speake somewhat for our instruction this only we heard froâ him Nemo qui reuerà mortis memoriam agnâârit peccare vmquam poterit No man who indeed shall throughly conceaue the remembrance of death can euer synne Hitherto Climacus Now let the Reader consider âell and know that this is a true history âd no fiction or fable written by one âho was a very holy man and he wrote ãâã otherwise then he saw with his owne ââs heard with his eares Out of which it is easy to perceaue âw important a thinge it is daily to meâate vpon death alwayes to haue the sââe present in our remembrance this maÌ had beene before very negligent in procuring his owne saluation but out of the great mercy of God he tasted death and risiâg againe vnto life for twelue yeares togeather he did daily thinke vpon death moreouer bewayled his synnes with conâiâuall teares and those thinges which beâe his first death he accounted light and âiall matters hauing tasted the bitterâ of death he iudged to be most grieuous ând such as required the penitential teares âwelue yeares to blot theÌ out This then âhe true commentary of these wordes of ãâã Scripture Remember the last thinges to wit âth iudgement heauen and hell and ãâã shalt neuer synne if the remembrance ãâã one only of these foure was so auailable ãâã this Monke as that for twelue yeares pennance he redeemed the euerlasting toâment of hellfyre and gayned the glory ãâã a neuer ending Kingdome what will ãâã perpetuall memory of al foure work in ãâã in case we wold exercise our selues theriâ I would to God men would but know ãâã try this short and compendious way to ãâã great and vnspeakable a gaine CHAP. II. Of the second Precept of dying well wheâ our Death is neere which is of the last day of Iudgment THE second of the foure last thinges iâ Iudgment which is twofold the one particuler in which euery soule in particuler is iudged at the departure from the body the other generall which shal be of altogeather in the later day both are most horrible and dreadfull vnto the wicked delightfull and glorious vnto the good And often and attentiuely to thinke of tâ one and other is most profitable for sââ as desire to atteyne a happy death No ãâã can doubt but that the particuler Iudgement of euery man alone is to be made preâântly at his death when as in the Counâell of Florence it is declared against the heâetiks that such as depart out of this life in âeadly sinne streight wayes to descend inâo hell fire and those who dye out of the âtate of deadly synne but with the debt of âemporal punishment to be caried to purgatory and finally such as after baptisme are free from synne and debt of punishment presently to ascend into heauen to receaue euerlasting felicity And it is very credible as Deuines do hold S. Tho. in 4. dist 47. Dom. Soto in 4. dist 45. the iudiciall sentence of Christ eyther to be signifyed vnto them by Angells or to be reuealed immediately vnto their soules by God himselfe and the soules of the vertuous guarded by Angells either to ascend into heauen or to descend into Purgatory but the soules of the daÌned to be carryed by the Diuells and by them to be cast headlong into hell This iudgement may be dispatched in a moment because the Iudge is present who being God and man according to his diuine nature is euery where and as he is man doth know all things For most truly did Saint Peter say vnto our Sauiour Domine tu omnia nosti Ioan. 21. O Lord thou knowest all thinges the accuser which is the Diuell called in the Apocalips Accusator fratrum nostrorum the accuser of our brethren is at hand he runneth to such as are sick and ready to dye as a wolfe lion or dogg to his prey The witnes is also ready the coÌscience it selfe of the soule which now separated from the body can no more be deceaued by ignorance or obliuion but throughly knoweth it selfe and incontinently seeth whether it be gratefull or hatefull vnto God and therefore nothing hindereth but that this iudgement may presently be made and put in execution this iudgement is to be called priuate if it be compared with the iudgement at the the later day which shal be publike generall before all the Angells and men of the world But heere briefly is to be yelded a reason why it is required that such shold be iudged againe who not only are iudged already but are also eyther punished in hell ãâã rewarded in heauen for this point noâ one reason alone but six may bâ alleadâââ The first is in respect of God for in this liââ there want not many who seeing many vertuous men to be vniustly afâlicted and punished by the wicked on âhe other side many wicked meÌ to abound with temporall wealth prosperityes do âuspect that eyther God doth not see these âhinges or else that he hath no care of âhem therefore that all mankind may ânow this world to be most prudently âuyded by God he hath determined at âhe later day before all the Angells and men to manifest his iustice and to render vnto euery man according to his deserts rewards to the good punishments to the wicked Apoc. 16. that all may be compelled to auouch and say Iustus es Domine vera iusta iudicia tua thou art iust o Lord thy Iudgements are true and iust The second reason is that Christ who before men was so vniustly iudged ând suffered so many grieuous and most vnworthy torments
may be seene before all the world in his high throne to iudge all synners to the end that it may be fulfilled which is written in the booke of Iob Iob. 16. Thy cause is iudged as the cause of a wicked maÌ thou shalt receaue or take to thy selfe both cause and Iudgement And therefore the ignominious shame of the passion of the sonne of God shall be iustly recompensed with the glory of his being Iudge and maiestically sitting in the Theatre of whole world and then shal be fulfilled that of the Apostle At the name of Iesus let euery knee be bowed of all that are in heauen in earth aâââ hell The third reason is that the reward of the good may be full and entiere the reward of vertue is honour and glory for that many men for their vertue most excellent haue openly beene put to death as wicked malefactours it is meete that their vertue and innocency should be declared in that open Court and Theatre of the world To this ranke the holy Martirs of God do specially apperteyne who shall there appeare triumphantly crowned before the eyes of their persecutours Pagans or heretiks Princes or Kings or of what degree soeuer The fourth reason is for the confusion of hypocrites for there are some who dye with the opinion of Sanctity wheras indeed they are impure and wicked as are all heretikes Caluinists Aââbaptists and the like and such were they of whome Saint Cyprian writeth in his booke of the vnity of the Church Ardeant âicet flaÌmis c. Let them burne in flames âet them leese their liues eyther by the fire âr beasts that death of theirs shall not be âhe crowne of faith but the punishment âf their perfidiousnes it shall not be esteemed the glorious issue of religious vertue âut a wicked or desperate death So he Therfore it is necessary that the hipocriây of seducers or seduced people be at least detested and layed open in the vniuersall Iudgement which in the particuler cannot so conueniently be done The fifth reason is that the soules bodyes may be iudged both togeather for in the particuler iudgement only the soules are iudged and receaue eyther reward or punishment but in the generall âudgement the whole men must appeare both in soule and body and because the soules haue synned togeather with the bodyes or else haue done well and merited so likewise is it expedient that after the resurrection the soules receaue togeather with their bodyes eyther glory or confusion happines or woe ioy or torment To conclude the sixth and last reaâon is that not only the good or bad deeds which we haue don in this life may haue their rewards or punishments but also the good or il which do proceed from ãâã good or bad workes and are propagated spread and continued vnto the end of the world that such in the end of the woââd may haue their due praise or reproofe And to make this more plaine we will expresse it by some examples there want not good men who do build hospitalls or monasteryes or schooles in which many sicke recouer their health many religious are trayned vp in vertue many schollers are instructed in learning thesâ works well founded continew for a long tyme some write bookes profitable for the spreading abroad of wisdome of artes of vertue of all good actions by which many in all ages do profit and help their neighbours On the other side there bâ many lewd men who with their waÌtoâ or seditious or hereticall books do seduce and destroy many and building vp Theaters for Fencers or Stageplayers or the like do hurt their neighbours for a long time after their death wherfor seing thâ in the end of the world all processâ shall haue also an end and âhe merittâ and demeritts of all shal be finished it is very meet that in that day of all others which euer were from the beginning of the world most remarkable the definitiue seÌtence of the most suprem powerful most iust iudge be deliuered to end decide determyne all These are the causes why besides the particuler iudgment which shall be made in the death of euery particuler man there is another generall to be expected in the end of the world It remayneth now to explicate who shall be the Iudge in this dreadful iudgement from whence he shal come to what place he shall come whom he shall iudge and what shall be the sentence The Iudge without al doubt shal be our Lord Iesus Christ Matt. 25. Act. 10. for thus himselfe speaketh in S. Matthew VVhen the Sonne of man shall come in his maiesty all his Angells with him then he shall fit on the seat of his maiesty and all nations shal be gathered togeather before him and the rest which followeth The same is confirmed by the Apostles Saint Peter Saint Paul and Saint Iohn Saint Peter sayth in the Acts It is he who is appointed Iudge of the liuing and dead Saint Paul in the same Acts Act. 17. God hath appointed a day in which he is to iudge the would in iustice by the man whome he hath ordeyned raising him from death Ioan. 5. S. Iohn thus writeth in his Ghospell The Father hath giuen him power to do iustice because he is the Sonne of man And in another place The Father iudgeth not any man but hath giuen all iudgement to the Sonne The place from whence he shal come to iudgement is from heauen and he shall come as farre as the ayre neere vnto the earth that he may be seene and heard of all that shal be on the earth vnder him Heare I pray Christ himselfe in Saint Matthew You shall see the Son of man comming in the clowds of heauen 1. Thess 4. Heare the Apostle Saint Paul writing vnto the Thessalonians VVe shal be taken vp with them to meet with Christ in the ayre Ioel. 3. And the same did the Prophet Ioel foretell saying All nations shal be gathered togeather and I will bring them into the vale of Iosaphat there will I pleade with them Out of the wordes into the vale of Iosaphat we may well gather this iudgement to be the greatest that euer was for the hebrue word Iosaphat signifyes properly the iudgement of God and for that the vale of Iosaphat is neere vnto Hierusalem at the East side of the Temple as S. Hierome testifyeth in his Commentary on the third chapter of Ioel then which no place can be more fit for so great a iudgement for from thence is seen Hierusalem wheÌ our Lord did preach and foretold that the last iudgement should be from thence also is seene mount Caluary where Christ for the redemption of mankynd was nayled on the Crosse and mount Oliuet from whence as a Conquerour he ascended into heauen To this place Christ shall come in the clouds of heauen with al his Angels which are at the least thousands of thousands ten
pure most perâect and to continew for all eternity and âhis may suffice in this place for the foure âast thinges Death Iudgement Hell and Heauen CHAP. V. Of the fifth Precept of the Art of dying well when our Death is neere which is of making our last will and Testament THE consideration of Death at hand and the foure last thinges being premised it followeth that he who maks himselfe ready to go out of the world doe dispose of his house Isay 38. for so the Prophet Isay warned King Ezechias saying Dispose of thy house for thou shalt not liue from which trouble all Religious men are discharged who can say with the Apostle Ecce nos reliquimus omnia secutisuââs te Be hold we haue left all and haue followed thee Matt. 19. of which number Saint Augustine was one of whome Possidius writeth thââ in his life He made no will or testament because the poore seruant of Christ had not whereof to make it for albeit he were a Bishop yet according to the custome of Religious men he kept nothing as his owne But this Wil is to be mad at the beginning of the sicknes in case the patieÌt haue not prudently preuented it by making it whiles he was in good health they doe much hurt hinder themselues who neuer thinke on making a Will vntill their sicknes still increasing they be forced thereunto by their friendes at what tyme they eyther beginne to leese their senses or certainly cannot then dispose of their thinges with that wisdome iudgement and maturity as they had disposed them had they made their Wills whiles they were in good health First of all before the sicke men make their wills they must think of paying their debts if so be that they be charged with any then to leaue their good vnto them to whome of right and equity they shall know them to appertayne not suffer themselues to be caryed away with affectioÌ towards those persons whoÌ they most loue in case this be any way repugnant to iustice In such thinges as depend on their owne free gift let them first lay before their eyes the glory of God and then the necessityes of their neighbours and if they be very rich those thinges which before they ought to haue giuen to the poore let them not now thinke to haue satisfyed their conscience if with their other synnes they confesse also this vnto the priest their ghostly Father vnles they take order that the same thinges be giuen to the poore or rather vnlesse that they themselues do presently giue them For it is a common opinion of the holy Fathers and chiefe schoole Doctours that all superfluous thinges which the rich enioy are due vnto the poore of which thing we haue writen in the former book and ninth chapter and it is not needfull heere againe to repeate what I haue there sayd but of thinges which they may dispose of at their pleasure let them conferre with vertuous discreet men which be the workes of charity that then for the tyme and place are more acceptable vnto God somewhere perhaps it will more import to buyld a Church or place for common buriall elswhere to place poore maydes in honest wedlocke elswhere to âuyld an Hospitall to help the number of sicke persons elswhere to bestow almes on such as begge in the streets elswhere to redeeme captiues and the like and finally in such distributions there if no better rule to be obserued Lib. 3. off Cap. 48.3 p. Past adm 21. then as Saint Ambrose sayth sincere Fayth and discreet prouidence or as Saint Gregory sayth Charity with prudence or prudence conioyned with charity This in my iudgement is of speciall moment and seriously to be considered that the almes which are giuen by the liuing or else are appointed to be giuen by such as are to dye that then they be specially giuen or appointed when as he that giueth or appointeth them is gratefull vnto God for then both to the one other they are very meritorious and such bountifull almes-giuers are receaued of their good friendes into the euerlasting tabernacles according vnto Christ his promise in S. Luke for if they be giuen or appointed to be giueÌ by a wicked man the almes auaile nothing to euerlasting life whatsoeuer it doe in respect of other merits neyther for them are the giuers receaued into the euerlasting tabernacles wherefore the party that is guilty of mortall synne and hath made his last will and testament in that state is to aske counsaile of a discreet ghostly Father or some other of his vertuous frends that after a Confession entierly and perfectly made he confirme allow and ratify whatsoeuer he had disposed in his former will especially for the bestowing of almes on the Church or poore people after his death Hereunto last of all is to be added that he who in his last will and testament hath beene liberall vnto his neighbours that he be not vnmyndfull of his owne soule when as it may very well fall out that he go not directly after his death into heauen but first passe through the place of purging fire wherefore he shall do both prudently and religiously if he command one part of the almes to be giuen vnto Priests who may offer vp sacrifices vnto our Lord for his soule for as the Scripture testifyeth It is a holy and wholsome thought to pray for the dead 2. Mach. Cap. 12. that they may be deliuered from their syns so in the second of the Machabees out of which place Saint Augustine gathereth à fortiore that the soules of faythfull Christians departed this life are much more holpen by the sacrifyce of the body bloud of Christ in the Masse then they other were by the sacrifices of beasts in the old testament CHAP. VI. Of the sixt Precept of this Art of dying well when our Death is neere which is of the Confession of our sinnes AFTER the consideration of the former points it is necessary that a man gone in yeares or taken with a dangerous sicknes do seriously casting aside all other cares apply his mynd duly to receaue the Sacrament of Pennance for it often happens that at what tyme the Sacrament of Pennance is most necessary that then it is with lesse disposition receaued of the Penitent such as are grieuously sicke or hindered with sorrowes or weakenesse or want of iudgement or horrour of death at hanâ or loue of their deere frends whoÌ vnwillingly they leaue make a very maymed and imperfect confession for being in those ânguishes they can hardly stirre theÌselues vp vnto true and sincere contrition or sorrow for their offences My selfe can be a witnesse of this difficulty which such for the most part doe fynd for when at a tyme I visited a frend a rich Gentleman who by reason of a great synne he had committed fell into a deadly disease told him that there was nothing better for him to seeke
wicked errour as now I neyther belieued the Son nor the holy Ghost to be God presently death tooke my soule hence and in what state it found it in the same it presented it vnto the Iudge and by him I am adiudged vnto this fire which although most raging yet in some sort I should thinke more tolerable if that after a thousand thousand yeares it might haue an end but it is eternall and there withall so great thaâ none whatsoeuer that euer hath beenâ seene in earth can match it in so much ãâã almost euery houre I repeÌt me of my leaâning which hath brought me to thiâ dreadfull destruction And hauing thâ spoken he vanished away but the otheâ exceedingly astonished as well for the nâuelty of the thing aâ with the miserabââ case of his daÌned frend as soone as he recouered himselfe coÌferred with such as weââ his greatest frends touching this vision asked their counsayle what they thought best in such a case to be done and it wââ determined by them all that euery one aâ such a tyme and occasion should without dispute refer himselfe to that faith which the Catholicke Church doth mayntayne Not longe after he fell into a sickenesse whereof he dyed when loe the same enemy emboldened with the successe of the former dispute asked him of his fayth what he did belieue to whome he answered that he did belieue that which the holy mother the Church did belieue agayne the Diuell demaunded what doth the Church belieue he answered the same that I belieue and in this manner in the hearing of all that were present as though âe had sâoken vnto him he neuer ceased âom saying I belieue what the Church ââliueth and the church belieueth what I âelieue vntill he gaue vp the ghost and by this meaÌs deluding the subtilty of the enemy he passed into heauen And a few days after he appeared vnto his friends of whoÌ before he had asked ââunsayle what was to be done in such a case in a farre differeÌt shape from that wherin his fellow before had appeared vnto him and he gaue them thanks for that by their couÌsaile he passed all difficultyes and aryued vnto heauen which things we haue not thought amisse to set downe as they hapned that so eyther out of feare by the misfortune of the one or out of confideÌce by the good successe of the other euery one may learn that there is no disputing with the Diuell that it is inough to referre himselfe to that fayth which the Catholike Church doth teach mainteyne Hitherto Barocius I need not heerin say any more then he already hath sayd CHAP. X. Of the tenth Precept of the Art of ââing well when our Death is neere which is of the second tentatation of the Diuell to wit of Desperation ANOTHER tentation at this tymâ wont to be touching Despayre bâ which the Diuell if often wont to trouble not only wicked men but also such as be very vertuous and truly as for wicked meâ when their death is at hand he easily casteth downe into the pit of desperation for he layes before their eyes al the offenceâ which in the whole course of their life they haue committed as Venerable Bede in the fifth book of his history recounteth of a certayne souldier in these wordes Fuit quidam temporibus Coenredi qui post Edilredum regnauit c. There was one in the time of Coenred who raygned after Edilred a lay man and by profession a souldier who by how much the more gratefull he was to the King for his exteriour diligeÌce so much was he displeasing vnto him for the inteââour negligence of himself and therefore ââe King carefully warned him that he âould confesse his synnes that he would ââmend leaue them before that he were âârprized by death and before that it were ââolate for him to repent and amend them but the souldier notwithstanding his ofteÌ admonitions despised all good counsaile and promised his Admonitours that afterwards he would doe pennance in the meane time falling sicke he lay on his bed ând beganne to be tormented with great âayne whome the King visiting for he âeerly esteemed him did earnestly perâuade him that now at last before he departed that he would doe pennance for his synnes but he answered that he wold not then confesse them but would doe it after that he were recouered least that his fellowes should vpbraide him and say that he had done that out of feare in his sicknes which he would not do whiles he was in good health speaking as he thought couragiously but indeed as after appeared miserably deluded by the Diuell for the sicknes increasing when as the King came againe to visit admonish him he foorthwith with cryed out with a pitifull voice what wil you now haue for what are you come hither now there is no more saluation tâ be hoped for vnto whome the Kinâ sayd speake not in this manner see that now you leese not your selfe I am not maâ quoth he but I haue now my most wicked conscience before myne eyes a little since there entred into my chamber two most beautifull young men and they sate by me one at my head and the other at my feet and one of them tooke out a booke very fayre but wonderfull little and gaue it me to read and reading the same I fouÌd registred therein all the good deeds that I had done and these were to few and to little or small then presently rushed in an army of wicked and horrible spirits and he who for the darkenesse of his clowdy face and for his preferment in sitting seemed to be chiefe brought foorth a booke of a dreadfull aspect of an excessiue greatnes and for weight almost importable and commaunded the same to be brought me to read by one of his guarde which when I had read I found all my wikednes and whatsoeuer I had offended in not only in worke and word but also in my secretest thought to be written most cleerly in vgly letters Thus spake this desperate wretch and soone after dyed and that pennance which for a short tyme he omitted to do with the fruite and pardon of remission of his synnes he now without all fruite doth vndergo in euerlasting torments Hitherto Saint Bede Where euidently we see the Diuell first to haue persuaded this miserable souldier not to do pennance vnder the precept of longer life and then to haue brought him into desperation There is another example in the same Authour in the next Chapter where thus he writeth Noui ipse fratrem c. Lib. 5. c. 1 historiae Angl. I knew a brother whome I would to God I had not knowen whose name also I could tell if the telling thereof wold auayle any thing who was placed in a famous monastery though he liued infamously this man being ouertaken with sicknesse and brought euen vnto the point of death called for the brethren of the monastery and with great
âuerlasting life Dan. 4. and Daniel vnto King Nâchodonsor sayth VVherefore O King folloâ counsaile and redeeme thy synnes with almes thy iniquities with the mercyes of the poore Againe almes if it be done by a ãâã man out of true charity hath the ãâã of euerlasting life of the truth whereof Christ himselfe wil be wittnes when being Iudge of the liuing and dead he shall say in the last day Come ye blessed of my Father Matt. 25. receaue a Kingdome which is prepared for you from the beginning of the world for I was hungry and you gaue me to eate And afterwards That which you haue done to one of my least brethren you haue done to me Thirdly almes hath the effect of a certayne Baptisme to wit of cleansing sinne as wel the fault as the punishmeÌt Ecclesiasticus telling vs As water quencheth fire so doth almes extinguish sinne And water doth so qu nch the fire as it leaueth not so much as any smoke and this also is the doctrine of the ancient Fathers so S. Cyprian Saint Ambrose Saint Chrysostome and Saint Leo do teach S. Cyprian in his sermon of almes thus writeth As the fier of hell is quenched with the lauer of healthfull water so with almes and good workes is allayed the flame of our faults Saint Ambrose Serm. 31. Almes in a certayne manner is an other lauer of our soules as our Lord sayth Giue almes and all thinges are cleane vnto you and without preiudice of fayth be it spoken almes is more indulgent or remissiue then the lauer for the lauer is giuen but once and once also it doth pardon but as often as thou giuest almes so often doest thou merit pardon Saint Ioâ Chrysostome There is no synne that almes cannoâ mak cleane Hom. 25. in Act Apost Leo. serm 5. de Coll. or that it cannot quite blot out Saint Leo Almesdeeds do blot out syns do kill death anâ take away the punishment of euerlasting fire And this is a great prerogatiue of this vertue ought to stirre vp all men to the loue thereof But this is not to be vnderstood of all almes whatsoeuer but of that alone which proceedeth in vs from great contrition and great feruour of charity such was the almes of Saint Mary Magdalen who out of the teares of her contrition bathed our Sauiours feet and annoynted the same with the almes of a most pretious oyntment Fourthly almes do increase our confidence to God and engender a spirituall ioy or comfort in vs and although that this be common to all vertues yet in speciall manner it apperteyneth vnto this wherby in one action we performe a double duty and that very gratefull both to God and our neighbour is a worke which not by signes or deductions but of his owne nature is most euidently descerned to be good Tob. 4. Hence is it that Toby sayd almes will yeild great confidence before the suprem or soueraigne God vnto all such as giue it Hebâ 10. And that oâ the Apostle You haue had compassion on the imprisoned do not therefore leese your confidence And to conclude Saint Cyprian in his sermon of almesdeeds calleth it the comfort of the faithfull Fifthly almes getteth the loue and good will of mâny who doe pray vnto God for their benefactours and obteyne of God for them eyther the grace of their conuersion or the gift of perseuerance or the increase of grace and glory for all these wayes may that saying of our Sauiour be vnderstood Make your selues frendes of the mammon of iniquity that when ye shall fayle Luc. 16. they may receaue you into their euerlasting tabernacles Sixthly almes is a disposition vnto our iustifying grace of which fruit Salomon speaketh in the prouerbes when he sayth Syns are cleansed by almes and faith Prouer. 15. and Christ hauing heard of the liberality of Zachaeus saying Behold I giue halfe of my goods vnto the poore if I haue defrauded any man I render him foure tymes as much he sayd vnto him To day saluation is brought to this house And in the Acts of the Apostles it is recorded of Cornelius not yet a Christian who was a bountiful bestower of almes Act. 10. Thy almesdeeds haue ascended into the remembrance in the sight of God oââ of which place Saint Augustine prouetâ Cornelius by his almes to haue obteyned oâ Almighty God the grace of ChristiaÌ faith and perfect iustification Lib. 1 de praedestin Sanctor cap. 7. Last of all almesdeeds are oftentimes the cause that our temporall store doth increase and is augmented which Salomon doth approue when he sayth he taketh vsury of our Lord who hath compassion of the poore and againe he who giueth to the poore shall neuer waâ which our Sauiour confirmed by his owne example when he commanded his Disciples to distribute fiue loaues and two fishes Prouerb 19. Prouerb 26. which was al he then had amongst the multitude and so handled the matter as they gathered vp twelue baskettâ full of the leauings of the bread and fisheâ which sufficed his Disciples for many dayes after Tobias who imparted so liberally his goods to the poore got in short tyme great wealth the widdow of Sarephta who bestowed a little meale and oyle on the Prophet Elias receaued that blessing at Gods hand that herselfe neuer waÌted for for a long tyme eyther meale or oyle there are many and most worthy examples in this kinde extant in the fifth booke of the history of France written by Saint Gregory of Towers Cap. 105. 201. in Leontius in the life of S. Iohn the Almenor and Sophronius in prato spiritualli and the same auerreth Saint Cyprian in his sermon of fasting almes and Saint Basil in an oration he made vnto rich men in which by an excellent similitude he compareth riches vnto well-water out of which if much be drawne there do spring continually more abundant and better waters if they be let to to stand still they decrease and corrupt rich men as they wil not willingly heare these matters so will they scarce belieue them but after this life they shall know it to be so and belieue it to be true when their knowing and belieuing shall steed them nothing Let vs now speake of the manner of bestowing Almes for that is necessary more then any other thing that we may vertuously liue dye most happily First it is necessary that we giue almes with a most sincere intention of pleasing God and not for seeking of popular prayse this doth Christ teach vs when sayth VVhen thou doest giue almes do not sound the trumpet and let not thy left hand know what thy right hand doth Matth. 6. Saint Augustine explicateth this place in his commentary on the Epistle of Saint Iohn where by the left hand he vnderstandeth the intention of giuing almes for temporall honour âract 6. or whatsoeuer commodity by the right hand he wil haue to be