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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00457	The art of dying well. Deuided into tvvo books. / Written by Roberto Bellarmine of the Society of Iesus, and Cardinall. ; Translated into English for the benefit of our countreymen, by C.E. of the same Society.; De arte bene moriendi. English	Bellarmino, Roberto Francesco Romolo, Saint, 1542-1621.; Coffin, Edward, 1571-1626.	1621 (1621)	STC 1838.5; STC 1838.5; ESTC S90457	138,577	338

and their fire is not quenched which wordes our Sauiour Christ thrice repeated in one chapter of Saint Marke the better to imprint in our harts the punishments of hell for durance to be eternall Marc. 9. and for this eternity most cruelly to torment the bodyes of the damned with incredible griefe Those who on earth by order of iustice haue seene a man burned in the fire haue beene scant able to endure the sight of that torment which yet is dispatched as it were in a moment but in case one neuer so faulty should endure for a whole day in the flames certeinly none were able to endure so dreadfull a spectacle Let then euery one within himselfe make this discourse if I cannot endure to see the burning of a man aliue with whome I haue nothing to doe how shall I be able to endure the burning of myne owne bodye for an howre day moneth or yeare And if this breed in me so great horrour and dread that I cannot so much as thinke vpon it with what intollerable folly doe I put my selfe in so great danger as to burn for euer If we belieue not the matter to stand thus where is our fayth If we belieue it where is our iudgement where is our wit If we be Christians if we belieue the holy Scriptures how can it be that so great danger hanging ouer our head we are not waked and stirred vp to preuent it He truly that will be saued let him enter into his hart and hauing diligently weighed all these thinges in their owne ballance let him so cary himselfe as that death may fynd him prepared hell fire not receaue him but rather he may happily deserue to enter into the ioyes of his Lord. CHAP. IIII. Of the fourth Precept of the Art of dying well when our Death is neere which is of the glory of the Saints THERE remain●th now the last of the four last things which is of the glory of Saints in hādling wherof I wil briefly consider the three heads aboue mentioned in the former chapter of Hell torments the place the tyme and the manner The place of the glory of the Blessed Saints is the heauenly Paradise the tyme eternity which hath no end the manner is celestiall happines exceeding all measure Let vs beginne with the first The celestiall Paradise is a place Place most high aboue all the mounteynes of the earth aboue all the elements aboue al the starrs and therefore the Kingdom of heauen is called in the Scriptures The howse of God the citty of the great King the citty of the liuing God the celestiall Ierusalem Out of the most high situation of this Citty we may easily perceaue that there are many priuiledges of this place aboue all the places of this world firs● by how much this place is higher a●ongst worldly thinges created by so much it is the greater and more capable for receipt for the forme or fashion of this world as it includeth heauens elements as we see is crowned ●n so much as all the whole earth is but the center thereof and the highest heauen or vtmost sphere including al the rest must needs be of infinit capacity a thing so euident as it needeth no proofe The place therefore of the Saints as it is most high so is it also most large and spatious as on the contrary side the the place of the damned as it is of al others most low so is it also most streight as we haue sayd Againe the place that is most high is also most pure for certeinly the water is purer then the earth the ayre thē the water fire then the ayre heauen then fire the supreme heauen then that of the starrs finally the place that i● most high is most secure in so much as there can no harme reach thereunto and no scourge as the psalmist sayth can come ●●●l 60. neere vnto his tabernacle First then the seate of Saints is most ●●m●le and large that they may freely go ●rom o●e place to another neither is there any danger least they be wearyed by their trauell for hauing the gift of agility or nimblenes they can in a moment passe frō place to place without labour or difficulty now what pleasure and delight will it be now to passe from the east to the west now to transport our selues frō the south to the north and in an instant to compasse or go about the whole world whils the damned in hell being bound hand foot remayne for all eternity without further motion in the same place and this felicity of Saints shall be the greater for that they enioy that most pure refreshing in heauen which neyther darkenes nor clowdes nor vapours nor blasts of wynd nor any contagion can defile whiles the most miserable captiues of hell are constrayned to lye in the thicke darkenesse smoke of that burning fornace in that place so ouercharged with horrour without al hope or expectation of any though neuer so little refreshment Now what shal I say of that supernall Citty most safe from all trea●on and harme Prayse Hierusalem our Lord prayse ●●y God o Sion Psal 147. because he hath made stronge the b●●●s thy gates This defending or making strong of the gates doth not signify that whi●● the wordes seeme to sound for it is sa●● in the Apocalips of the heauenly Citty Et portae eius non claudentur per diem nox enim no● erit illic The gates thereof shall not be sh●● in the daytime for there is no night there and therefore God hath made stronge th● barrs of the gates because he hath made i● impregnable by reason of the height and although the Dragon fought in heau●● with Michael the Archangell the cause thereof is not for that he ascended out of hell into heauen but that being created in heauen before his confirmatiō in grace he rebelled against God and puffed vp with pride affected his equality but because t●● heauenly Hierusalem is fonded in peace 〈◊〉 enemy of peace could not stay therin but presētly like a flash of lightning fell from heauen and after that time could neuer set his foot therein from that time no ma● is admitted to inhabit this Hierusalem vnlesse he be grounded and perfectly confirmed in peace And so much of the place Let vs speake now of the tyme the time of inhabiting the celestiall Hierusalem is ●ft●● the fall of the diuell Tyme a tyme without ●yme that is an euerlasting durance without the enterchange of daies and nights so in the Apocalips the Angell swore by him that liueth for euer that there shall be no more tyme and Christ in the Ghospell the iudgement being ended will say Hi ibunt sic in ignem aeternum iusti autem in vitam ae●ernam so they shall go to wit the wicked into euerlasting fire and the iust into euerlasting life but this difference there shall be between these eternities that they damned

He was enflamed sayth S. Bonauenture with the feruour of al his soule towards the Sacrament of our Lords body admiring with wonderfull great astonishment that most deere humility and most hūble charity He did often so deuoutly communicat that he made others to become deuout when he came to the sweet tast of the immaculate lambe as it were drunke in spirit he was for the most partrapt into a trance or rauishment of minde So he From which deuotion not only many lay men that communicate but many Priests also who celebrat are farre short especially such of the latter as say Masse with incredible hast as they seeme not to know themselues what they do nor permit others that heare thē to consider with any attentiō so great a mystery or that which else they would at that tyme contempla● CHAP. XIII Of the thirteenth precept of dying well which is Pennance AFTER the Eucharist followeth the Sacrament of Pennance which it respect of him who receaueth consisteth specially in three vertues in contrition of hart confession of mouth and satisfaction of work For they who performe these three thinges well do without al doubt obteyn forgiuenes of their synnes but it is most diligently to be seene and considered whether our contrition be true our cōfession entiere or satisfaction be full and agreable to the offences committed Let vs beginne with contrition Ioel the Prophet cryeth out Contrition Rend your harts not your garments The Iewes when they would make remonstrance or signe of sorrow they did cut or teare their garments the holy prophet then warneth vs that if in the sight of God we will shew true and inward griefe for our sinnes commit●d that we cut or teare our harts and the prophet Dauid wil not haue vs only to cut o● teare them be to pound them small ●●●ing them into dust as we do thinges that are beaten in a morter Thou wilt not o God sayth he despise a hart so broken humbled which similitudes do euidently shew that to pacify God by pennance it is not sufficient in word only to say I am sory that I haue offended but there is required inward and great griefe of hart which without many sobbs sighs and teares is hardly found and wonder it is to behold how seuerely the ācient Fathers do speak of true contrition S. Cyprian in his sermon of such as were fallen from the faith hath these words Looke how great our sinnes are let vs so greatly also deplore them to a deepe wound let there not want a diligent and long cure let not the pennance be lesse then the fault it behoueth vs to pray and callon God more earnestly to passe the day in mourning to spend the night in watching and weeping to bestow all our tyme in teares and lamentations and lying on the bare ground to be sprinckled with ashes to trumble and turne in a hairecloth and ragges Lib. 3. cap. 17 all 24. Clemens Alexandrinus as we haue in Eusebius in his history calleth pennance Baptismum lacrimarum th● Baptisme of teares Orat. 2. de bapt Ca. 1. S. Gregory Nazianz● sayth I willingly receaue penitents if I shall them bedewed with teares Theodoretus in 〈◊〉 abridgement writeth that the woun● receaued after Baptisme are indeed c●pable Ep. diuin decret cap. de poenit but not with so light labour as befo●● the lauer of regeneration but by mani● teares and toylsom works These things and the like haue a●● the holy Fathers left written of the tru●● of contrition many now adayes come 〈◊〉 confession who shew either very little o● no contrition at all but such as sincerel● desire to be reconciled vnto God that the may liue well and socurely dye must enter into their owne harts and excluding all other matters of lesse moment with all attention must seriously reuolue these and the like things in their mynde and sayech one to himselfe wo be to me poore wretch what haue I done whē I cōmitted this and this synne First I haue offended that most sweet Authour of all goodnes my most louing Father who on all sides as with a rampier hath cōpassed me about with his benefits of whose great charity I see so many signes as I see good things in my selfe or others But ●hat shall I say of my louing Redeemer Christ who hath loued me being his enemy and vnworthy and he hath giuen ●●mselfe vp for me Ephes 5. an oblation and sacrifice vnto God in an odour of suauity And I still vn●ateful wretched man do not cease frō●ffending him How great is my hard●es cruelty My Lord was beaten with ●odds was crowned with thornes was fastened to the Crosse with nailes that so he might cure my old sinnes and offences and yet shall I neuer cease to add more more new He hanging naked on the Crosse did cry out that he thirsted my saluation do I stil offer him gall vinegar to drinke who also shall explicate from how great glory I haue fallen when I committed this and that deadly synne I was an heyre of the Kingdome of heauen of a life eternall and most happy from this felicity and truly so noble and euery way so great haue I fallen by that most short pleasure by those wordes eyther contumelious against men or blasphemous against God by which I reaped no profit or commodity at all and from that so great felicity to what state am I fallen to the thraldome of the Diuell 〈◊〉 most cruel enemy as soone as the rott … wall of my body shall be beaten down 〈◊〉 which expects euery moment to fall 〈◊〉 soone also shall I without al hope of re●●uery descend into hell fire Alas po●● wretch that I am perhaps to marow pe●haps this night I shall beginne to dwe●● in these eternall fires But aboue all thing● my ingratitude of a sonne and most vile seruant against his most louing Father most soueraigne Lord doth torment and wound my hart for by how much the more he hath heaped his benefits vpō me by so much more grieuously haue I by my synnes offended him These and the like things if thou wilt with thy self carefully cōsider whosoeuer thou be who vouchsafest to reade this title treatise I hope that thou shalt receaue the gift of contrition of our most mercifull Lord the penitent King Dauid once entred into the desert solitud of his hart after his aduoutry committed and presently hauing gotten true contrition he began for to wash his bed with teares Saint Peter did the like after the deniall of his maister and presently fleuit amarè he wept bitterly S. Mary Magdalen also entred ●●to her hart and forth with she began to ●ash our Sauiours feet with her teares and to dry ●●em with the hayre of her head these are thē●●e fruites of contrition which do not ●row but in the solitude or desert of our ●art Now let vs speake a word or two of confession I see

cheerfully we do the same where the dāger is both corporall and spirituall temporall euerlasting Lastly there remayneth a consideration for these men who are so carnal sensuall that they esteeme not the losse of eternall life and that glory which surpasseth all vnderstanding these men are to be warned that in case they esteeme not the glory of heauen which they neuer saw at least they contemne not the fire brimstone and other corporall punishments which they know and which in hell are found to be most outragious truly carnall pleasure which in this life is light and momentary doth worke in the wicked aboue measure an euerlasting weight of misery And truly our Lord Sauiour Christ in the last day in few words will make this euident saying go ye accursed into euerlasting fire prepared for the Diuell his Angells But S. Iohn i● his Apocalips hath expressed more fully what māner o● torments are prepared for the Diuell and his Angells for men circumuented seduced by these Apostata spirits of the Diuell Prince of the wicked thus we reade in the Apocalips Apoc. 20. Et Diabolus c. And the Diuell who seduced them was cast into the sake of fire and brimstone where the beast the false Prophet shall be tormented day and night for euer in the next Chap. of others condemned to hell he sayth Cap. 21. to the fearfull vnbelieuing and to the execrable murtherers fornicatours and sorcerers idolaters al lyars their part shal be in the lake that burneth with fire brimstone which is the second death of which words the very first only needeth explicatiō for the other sins are manifest cleere S. Iohn calleth the fearefull those who dare not resist the tempter be he Diuell or man but presently yield and consent to the tentatation to such S. Iames sayth resistite Diabolo fugiet à vo●is resist the Diuell he will fly from you there are not a few but rather innumerable who haue not learned to fight in our Lords warfare but without all resistance receaue the wounds of the Diuell dy the first death which is deadly syn because they are fearfull also in doing pennance whiles they dare not chastise their body bring it in subiection they fall vpon the second death which is hell therfore S. Iohn put the fearefull in the first place because this timidity drawes infinit men into hell What heere will carnall men say For that all temporale moluments whatsoeuer are momentary light we haue all learned by our owne and other mens experience that the torments of hell fire are most weighty to ēdure for euer the holy Scripturs in which no falsity can be cōteyned do cleerly testify Out of which it followeth that the total summe of this Art of dying well is that which is comprized in the three ensuing propositions or which is euinced in the sillogisme following in the next and last Chapter of this booke CHAP. XVII The Summe or Abridgement of the Art of dying well AS well the comfort as the tribulation of this life is momentary and small the comfort and tribulation of the next life is for durāce euerlasting for greatnesse without measure therefore they are fooles who contemne the comfort tribulation of the next life The first proposition of this argument is cleere by experience the assumption is more cleare in the Scriptures which are penned by the holy Ghost the conclusion followeth ineuitably out of them both if thē any one will easily and soone learne this art let him not content himselfe with the reading of this or the like bookes but let him attentiuely consider not once but often not of curiosity to learne but out of sincere intention to liue and dye well what distance there is betweene momentary things and euerlasting betweene thinges of no moment and such as are of most importance most weighty and if he desire to be throughly grounded in this most profitable perspicuous truth let him call to mynde the examples of such as haue beene before vs whether by good life they came to a good end or by their il behauiour haue euerlastingly perished to case him of the labour of seking after examples I will help him to three payre of them one of Kings one of priuate men the last payre of Clergy men and all these I wil take out of the holy Scripture The first shall be of Saul and Dauid Saul whiles that he was a priuate man poore was so honest and good as that the Scripture testifyeth there was not a better then he amongst the children of Israel being made King he changed his behauiour 1. Reg. 9. in so much as there was not found a worse then he for he persecuted Dauid who was innocent euen vnto death and that for no other cause but for that he suspected that Dauid should be a King raigne after him and when he had raygned 20. yeares he was slayne in warre descended to hell Dauid a faythfull and vertuous man after a long persecution procured by Saul was declared King and for forty yeares raygned gouerned his Kingdome most prudently and iustly in which tyme he endured many tribulations at length rested in peace Now let vs compare togeather the comforts and tribulations of them both see whether of thē had better learned the art of liuing dying well Saul whils he liued had not that cleere and perfect delight which yet of all others is wont to be greatest in Kings and men of supreme authority whiles he swayed the scepter that for the great hatred wherwith he pursued Dauid therfore he tasted not in the twenty yeares of his raign the sweetnes of his crowne without the gall of enuy those yeares being expired all the pleasure of this life left him and there succeeded a perfect and euerlasting calamity and now for the space well neere of two thousand threescore ten yeares his chiefest part to wit his soule liueth in vnspeakable torments that which is more miserable these torments are to endure for euer Dauid on the other side liued 70. yeares and raigned of that number forty and although he tasted of tribulations and these neyther few nor small yet found he very frequent singular comforts out of the reuelations he had from God which he expressed in his most sweet and heauenly psalmes after his death descended not into tormēts but with the holy Fathers into repose the bosome of Abraham and after the resurrection of our Sauiour he ascended with Christ into the euerlasting Kingdome of heauen Let the Reader now iudge whether the passadge of the wicked frō their body be not most miserable although it be of Kings and Emperours and the passage of the iust most happy be it also eyther of Kings or Emperours Saul as I sayd raygned twenty yeares and now after his death for