Contemplating Mortality and Immortality, Part 2 – Division 2
The benefits that come by death.
FVlneſſe of grace, The benefits by death.which heere we hauehave but in part. Viuere velinthomines, vt perfectiſint: Mori volunt, & perfecti ſunt. Heere wee hauehave but arrham Spiritus, there we ſhall hauehave pretium.
Secondly, perfection of glory; Erimus participes, non spectatores gloriae. Enioy with theſe eyes, viſionem illam beatificam, ioy vnſpeakeable. And (ſaith S. Iohn) your ioy ſhall no man take from you.
Thirdly, inſeparable fellowſhip with Chriſt. They follow the Lambe whitherſoeuer hee goeth. There wee ſhall bee married to him, heere we are but contracted. Deſponſabo te mihi, ſaith the Prophet. Thoſe fauours and louetokens I hauehave heere receiued, doe but inflame, not ſatisfie deſires, and I am willing to part with them, leſt they ſhould make mee loth to depart to him that gaue them: Meretricius eſt amor plus amicum, quàm ſponſum diligere.
Laſtly, it brings mee where I would be, into my owne countrey, into Paradiſe, where I ſhall meete, not as in the Elyſium of the Poets, Catones, Scipiones, & Scaeuolas, but Abraham, Iſaac, and Iaeob: The Patriarks my Fathers, the Saints my Brothers, the Angels my Friends, my wife, children, kindred and ſeruants that are gone before me, and doe there attend mee, looking and longing for my ariuing there. Therefore with Dauid I will ſay, Lord, when ſhall I come and appeare before thee? Like as the Hart panteth for the water brookes, ſo panteth my ſoule for thee, O God. I had rather be a doorekeeper keeper in thy houſe, then dwell heere though in chambers of pleaſure.
Touching the ſecond generall Diuiſion. II.
The feares or ioyes that death brings.
NAturally men feare Death, The feares of death.becauſe it ends being, which Nature would preſerue: Rachel mourned for her children and would not be comforted, becauſe they were not. When Moſes Rod was turned into a Serpent, it was fearefull. But when God bids, Feare not to take it vp, it may well be handled. Timeat mortem qui Deum non timet, ſed ſi ſperare deſideras, deſine timere. It is well ſaid, Pompa Mortis magis terret quam mors ipſa. Groanes, convulſions, and a diſcouloured face ſhew death terrible. But that Philoſopher is not to bee followed, who to prepare himſelfe the better for death, ſet forth death moſt fearefully: nor yet that Emperour to be praiſed, who ſo little eſteemed of death, that hee dyed in a complement.
Feare of death kills vsus often, where death it ſelfe can doe it but once. The Philoſophers thought, that if death (as bad as men count it) were not mingled with bitterneſſe, men would runne to it with deſire and indiſcretion. Ergo mortem concupiſcentes, & timentes, aeque obiurgat Epicurus. It is true, life would not willingly be troubled with too much care, nor death with too much feare. Feares betray, cares trouble thoſe ſuccours that reaſon would yeeld to both. Multi ad fatum venêre ſuum, dum fata timent.
Feares multiply euils, Faith diminiſhes them: yet moſt men wiſh, vt mors potius ſemel incidat, quam ſemper impendeat, becauſe nothing is ſo painefull as to dwell long vnderunder the expectation of ſome great euill.
Conſcience of dying, giues the right ſence of death, and the true ſcience of liuing. For by death abſoluitur anima, reſoluitur corpus, gaudet quòd abſoluitur, quòd reſoluitur, non ſentit. Therefore ſaid the Heathen man, Non nego poenas eſſe quibuſdam poſt mortem, ſed quid ad mortem, quod poſt mortem eſt? If there be any feares in death, ſaith a wiſe man; Quare iuuenes non timent fieri ſenes? But it is the nature of feare to make dangers greater, helpes, leſſe then they are.
When Anaxagoras had word brought him that his deare and onelyonly ſonne was dead: Scio, ſaid hee, me genuiſſe mortalem. The ſonnes condition, ſatisfied the fathers paſſion without more words. Hee can neuer be at eaſe, nor liue contentedly, that liues continually in feare of death. Nil in morte metuamus, ſi nihil timendum vita noſtra commiſit. There is no ſuch gentle remoouall of all life's diſcontents, as a quiet death.
Hee that knowes not how to end his time, hath loſt all his time. Neſcire mori miſerrimum. Socrates de morte diſputabat vſque ad ipſam. When Otho and Cato had prepared all things for their death they ſetled themſelues to ſleepe: when they awaked, and found themſelues vponupon the ſtroke of execution, all they ſaid, was, Vita ſupplicio data eſt, mors remedio. Cruell tyrants hauehave beene told to their faces, that their threates of death, were promiſes of life. Their ſwords were fauours to the ſufferer. Mortall wounds made them immortall. Ʋiuere non poteſt, qui mori non audet. Though it be true, that it is in vaine to feare what wee cannot ſhunne, and feare of death, as a tribute due to Nature, is a weakeneſſe: yet feares be not alwayes ill ſymptomes before death, nor in death: at that inſtant nature will reluct for louelove ſake to keepe ſtill her being. But grace thus diſtinguiſhes of being. To the wicked the beſt thing of all were not to hauehave beene. Non naſci optimum. His next beſt were to liue long. It was ill with him that he was borne, worſe, that he muſt dye: for hee not being ſure of a better, would faine be ſure of this. Conſcious to himſelfe that this dying life, will bring him to a liuing death. His hope is no longer then his breath. His word is Dum spiro, ſpero; he flutters inter mortis metum, & vitae tormentum: viuere nolit, & merineſcit. With good men it is otherwiſe, to them the beſt thing of this life is to hauehave been, for this leades the way ad beatitudinem patriae, to the fruition of their faith. Quid huius viuere eſt, ſaith hee, ſed dijs mori. His word is Cum expiro, ſpero: his hopes faint not, when his breath failes him. Patienter viuit & delectabiliter moritur. To this man, mori quāprimum is his rather: for that ends miſery, and begins felicitie. There is no man ſo valiant as the beleeuer. Therefore he ſaith vntounto his ſoule, Why art thou caſt downe, O my ſoule? Why art thou ſo diſquieted within me? Waite on God.
Soule and Soule are differenced in dying, as well as liuing. The difference of ſoules as well in dying as liuing.The Atheiſt dares not die for feare of non eſſe. The ill liuer dares not die, for feare of male eſſe. The doubtfull conſcience dares not die, neſciendo; whether hee ſhall be, not be, or be damned.
OnelyOnly the good man dares and deſires to die, hee is aſſured of his hope, his hope is full of immortalitie. I am thy ſaluation, ſaith his Sauiour: to the other theend of theſe preſent miſerable miſeries, is the beginning of worſe, and ſuch as death it ſelfe cannot terminate: for that would be happineſſe enough; if they had but hope, there would bee an end at laſt: the greateſt pleaſure they would deſire, is, the act of death, ſo that might end their ſorrowes: but their conſcience will not let them lye, or flatteringly perſwade them: Adueniet tandem quae non ſperabitur hora.
This they know, and grieue to thinke, that Tophet is prepared for the bad, and Paradiſe for the good. As the tree falleth, ſo it lyeth: and as death leaueth thee, ſo iudgement ſhall finde thee: hee that liues ill, ſeldome dyes well. Liue well, and you cannot but die well: practiſe well doing, and you ſhall hauehave the comfort of well dying.
Sed quàm amarum erit hoc tempore corporis & animae ſeparatio? Body and ſoule parting.We ſee old acquaintance cannot part without teares. Quid facient intimè familiares, quales ſunt corpus & anima, quae ab ipſo vtere ita iucundiſſimè vixerint? If the Oxe loweth when his fellow is taken from him that drew the plough with him, qualem mugitum ſhall wee giuegive when ſoule and body part? Siccinè ſeparas amara Mors: Siccinè ſeparas, ſaith the Booke of Kings? The Spirit at this time may be willing, but the fleſh will be loth. Egrè amittitur, quod valdè amatur. Faith will aſſure, God is thy father; but nature will tell thee, She is thy mother, and thou mayeſt not yet leaue her. In this conflict take heede the mothers ſide preuaile not. Shee will play Naomi's part, perſwade thee earneſtly to ſtay and enioy the delights of Moab yet a while longer. But reſolue thou with Ruth, to ſee what entertainment is for thee in Bethleem, for there thou ſhalt finde a Boaz.
In iſta hora, eueryevery man will make Balaams ſuite, (for no man would be miſerable, if it were enough to deſire to be happy) but ſuch a wiſh onelyonly will not ſerue. He muſt piè viuere, that will ſecurè mori. We all deſire to ſhut vp our laſt Scene of life, with In manus tuas, Domine, commendo ſpiritum meum. But it is not the laſt words a man vtters that doe qualifie his Soule. Remember how in thy life thou haſt entertained Gods Spirit: for as wee vſed his in this life, ſo hee will vſe ours after death. Qualem quiſ que ſe fecerit in hac vita, talem ſe inueniet exiens ab hac vita.
At this houre what would a man giuegive for the redemption of his ſoule? but poore indigent man, neuer was any ſo rich that could pay the ranſome of his own ſoule. A diſpleaſed mercy, askes greater ſatisfaction then thou canſt giuegive. Laeſa patientia fit furor. Now thou goeſt to giuegive account of thy Stewardſhip: that is, temporis amiſſi, mali commiſſi, boni omiſsi. And thy Soule already knowes, in conſcientia tua, whither it goes, quando egreditur è corpore tuo. And although thou canſt carry nothing elſe with thee, yet this thou canſt not leaue behinde thee; Which is liber conſcientiae tuae, that will tell thee whither thou goeſt, and what thou ſhalt looke for. Tunc quaſi loquentia tua opera dicent; Tu nos egiſti. Tua opera ſumus, non te deſeramus: ſed tecum ſemper erimus, tecum pergemus ad Iudicium. Man is a great flatterer of himſelfe, but conſcience is alwayes iuſt, and will neuer chide thee wrongfully. It alwayes takes part with God, againſt a mans ſelfe. It is Magiſtratus domeſticus, that will tell what you doe at home, and, ſaith the booke of Wiſedome, wickedneſſe condemned of her owne witneſſe, is euer timerous, and being preſſed with conſcience, forecaſteth grieuous things. Nemo ſeueriorem ſeipſo habet iudicem.
If a man will take his ayme by the beſt men that euer dyed. That of Dauid, Ezechias, yea and of Chriſt himſelfe (as a man) is able to amaze any man. When as our Sauiour Chriſt at the point of death, ſaid, Father, if it be thy will, let this Cup paſſe from me. When Dauid ſaid, Saue Lord, for thy mercy ſake; for in death there is no remembrance of thee. And Ezechias wept ſore, when hee was bid, Put thy houſe in order, for thou muſt die. Si Prophetae, ſi Apoſtoli, ſi Martyres, ſi Chriſtus ipſe, was thus troubled at the houre of death: wretched man that I am, what ſhall I doe? Euen as Chriſt bids me. Bee of good cheere, for I hauehave ouercome death. Mors morte redempta eſt. Now there is aduantage in death: that death which was the wages of ſinne, is made the reward of righteouſneſſe: and in theſe forenamed perſons it was not death, but the curſe of the Law that went with death, which Chriſt in our perſons, and theſe other perſons in themſelues, feared.
When Chriſt was to leaue the world, and his Diſciples to the world, he left them this word for their learning and their comfort: If you loued mee you would reioyce, becauſe I ſaid, I goe to the Father. In my Fathers houſe are many dwellings. I goe to prepare a place for you, that where I am you may be alſo.
Now that death hath ouercome death, and Faith hath ſecured feare: nec me taedeat viuere, nec timeo mori. What can hee feare in Death, whoſe death is his hope? Right precious in the ſight of God, is the death of his Saints.
See then what makes men willing, or loth to die.
Obſecro te Lucili, ſaid Seneca, cur timeat laborem vir, mortem homo? It is the preſent condition of men in this world, that makes them willing, or loth to die. Nor life, nor death, are alike to all men: ſome can as willingly leaue the world, nay dye, as others can forbeare the Court. And as men differ in their condition, ſo doe they in their acceptation of Death: ſome pleaſant their liues, as if the world ſhould alwayes laugh vponupon them. Et poſt mortem nulla voluptas. Theſe would doe any thing rather then die. Others liue as if they came into the world but to act a ſad mans part and dye, theſe wiſh a change, hoping it will bee a benefit. Therefore well ſaid the ſonne of Syrach, O death, how acceptable is thy remembrance vntounto him whoſe ſtrength faileth, that is now in his laſt age, and vexed with all things: and to him that despaireth and hath loſt patience! But contrariwiſe, O death, how bitter is the remembrance of thee to a man that lyeth at reſt in his poſſeſsions! vntounto the man that hath nothing to vexe him, and that proſpereth in all things: yea, to him that is yet able to receiue meate! Certainly to this man that thus liues at eaſe in delicacie with affluence of all things; (for euen to vſe happineſſe is as difficult as to forbeare it) to him it is a ſad and bitter meditation, to thinke that death muſt take him from all theſe ioyes, wherein his heart tooke pleaſure.
O quam amara mors mundum amantibus! EueryEvery poore contentment glues his affections to that he likes. When as the beſt of this worlds contentments are but contemptible. If thy heart bee ſet on Heauen, thy ſoule will hauehave no pleaſure in theſe low things, looke vpward. Os homini ſublime dedit, coelum que tueri. The minde contemplating Heauen, walkes beyond eye ſight, and at ſo farre a diſtance diſcernes God, as if hee were at hand, there is his true ſolace, to conuerſe with God. Who euer they bee that dwell in Contemplation of heauenly things, goe off rich in thoughts, ſatisfied in their expectation.
For an antidote againſt Death, hate ſinne, and the pleaſures thereof, then will death bee delightfull, nor life dolefull: nay, death it ſelfe looking thee in the face, knowing thy heart, will change countenance, looke vponupon thee facie non horrendâ, ſed blandâ, non terribili, ſed amabili. This very day of death. Dies iſte, quem tanquam extremum aliqui reformidant, tibi aterni natalis erit.
The good mans hope is euen in death: the world-louer ends both hope and happineſſe when he dyes.
Plato diſcourſing vntounto one, de contemptu mortis, and ſpeaking ſtrangely vponupon it, was anſwered, Fortiùs loqueris, quàm viuis. At ille dicebat non quemadmodum viueret, ſed quemadmodum viuendum eſſet.
How euer the Contemplation of death pleaſes, yet the ſufferance of death pinches. A man ſatisfied that death is nothing but a bridge, to paſſe him ouer to an other ſhore where life ſtands, and lookes for his landing: yet while hee is vponupon the Bridge, (which is but a ſhort ſtep betwixt two liues) his vertiginous braine wil grow giddie, and hee will before troubled in the paſſage.
Did not the word Ibis ad Patres, ſweeten the contemplation, as did that wood caſt by Moſes into the the waters of Marah, turning bitterneſſe into ſweetneſſe: the thought of death (though it be but a gathering to our Fathers) would be an vnpleaſing contemplation.
But feares being paſt, which are but ſhadowes, ſet off ioyes the better. Therefore now to ſee
What ioyes death brings.
OVt of the bitter came ſweet, The ioyes brought by death.ſaid Sampſon. When wee thinke vponupon the ſeparation of bodie and ſoule, then it is a ſweet contemplation, to conſider the coniunction of our bodies and ſoules with Chriſt: which being once made by the bond of the Spirit in this life, ſhall neuer afterwards be cancelled. For let death, wilde beaſts, or birds, deuoure and teare the body from the ſoule, yet neither body nor ſoule are thereby ſeuered frō Chriſt. Non curo (ſaith Ignatius) ſi ferarum dentes me moluerint modo pura fiam farina Christo. And yet the body thus conſumed, liues not in the graue or belly of the beaſt, nor yet receiues life or ſenſe from the ſoule while it is in this ſeate, vntill the great Aſſizes, that generall Venite comes. But then, looke what the condition of Chriſt was in his death, the like ſhal be of his members. The body & ſoule of Chriſt were ſeuered, as farre as Heauen and the Graue were diſtant: and yet neither of them were ſeuered from the godhead, but both exiſted in his perſon: ſo likewiſe our bodies and ſoules, though rent and pulled in ſunder millions of miles diſtant, yet neither of them is ſeuered or diſioyned from Chriſt our head. Qui praedixit, reuixit, this ſerues to work it.
Humane wiſedome cannot comprehend this. Weake faith lookes for meanes, and is put to ſhifts when ſhee ſees meanes faile. But omnipotency workes by improbabilities and tels vsus. There is no faith, where there is either meanes or hopes. Difficulties and improbabilities are the obiects of Faith. Through the Spirit (ſaith S. Paul) wee waite for the hope of righteouſneſſe in faith.
Yet in nature we ſee that in winter ſeaſon, trees which ſeeme as dead, reuiue againe in the Spring, becauſe the body, graines & armes of the trees, are ioined to the root, where the ſap lyes all the Winter, and by meanes of coniunction, it conueyes vegitation to all parts of the tree; euen ſo mens bodies hauehave their winter, when they are turned into duſt. Homo arbor inuerſa, cuius Radix in caelis, rami in terra. Their life is hid in Chriſt with God. Yet in the day of reſurrection, by reaſon of this myſticall coniunction, diuine and quickening vertue ſhall ſtreame from Chriſt to his Elect, and cauſe them to reſurge from the graue, to life eternall. For the head wil not be without the members: where he is, there they ſhall be alſo.
It is noted how in that tranſfiguration, the body of Moſes which was hid in the valley of Moab, appeared in the hill of Tabor, which aſſures that this body of ours, lodge it where you will, is not loſt, but layed vp to bee raiſed in glory, as it was laid downe in corruption. The incineration and diſſipation of this duſt, ſhall hauehave a recollection in that day of reſurrection.
In the valley of dead bones, did not the Spirit ſay to Ezekiel, Propheſie vponupon theſe bones, and ſay, O ye dry bones, I will cauſe breathto enter into you; I will lay ſinewes vponupon you, and will bring vp fleſh, and you ſhall liue?
If any thinke, The difference betwixt the reſurrection of the vngodly and the iuſtthis Reſurge againe, which is ſo wonderfull, is not peculiar, but common vntounto all, both good and bad, (as good men louelove not to bee happy alone) its truth, yet, it is not by the ſame cauſe, nor to the ſame end. For the wicked riſe by the power of Chriſt, to be iudged and condemned. But the godly riſe by the vertue of Chriſts reſurrection, to receiue eternall life. Vita mortem aſſumpſit, vt mors vitam aſſumeret.
Therefore they collect truely, who ſay, that the rotting of our bones is no death, but a being aſleepe; and that ſleepe muſt needs be ſweet, which hath peace with reſt, and reſts in ſafety.
Awake then thou that ſleepeſt, ariſe, come and liue: hee whom thou loueſt, ſleepeth, but thou wilt come to awake him: till when his couch of eaſe, is his coffin, the graue his bed, wherein he lyes neuer troubled with dreames or fancies, what ſhall become of his bodie, till it riſe againe.
I am the reſurrection and the life; (ſaith Chriſt) He that beleeueth, though hee were dead, yet ſhall hee liue: the arreſt of Death ſhall not alwayes keepe him. Well ſaid S. Auſtine, The bodies of Saints ſhall bee raiſed, tanta falicitate, quanta felicitate, with as much eaſe as happineſſe. Nam mors tantum intermittit vitam, non eripit; death doth not diſanul, but diſcontinue life. By our riſing, wee are remitted to our better right, a life which neuer dyes, a morning which hath no Eue nor ending. Me thinkes I heare death ſay of life, as Iohn the Baptiſt ſaid of Chriſt: He that commeth after mee, is before me. Which is life.
O ſweet word Life. The beſt Monaſyllable in the world. Gods owne Attribute. Deus viuit. And my ſoule (ſaith Iob) ſhall liue, for my Redeemer liueth. And is this life, but the child of this word Death? then bleſſed alſo bee the word Death, the mother of life. I will no more call thee Marah, but Naomi; for thou art not bitter, but ſweet; more pleaſant, though ſwifter in thy gate then the Row or Hinde. The Stoike could ſay, Mors eſt quae efficit, vt naſci non ſit ſupplicium. But what ſaith S. Iohn? I heard a voice from heauen, ſaying, Write, Bleſſed are the dead which die in the Lord, whoſe workes follow them, they die no more, death hath no more power ouer them, all teares are wiped from their eyes.
Compare together the benefits of life and death, and you ſhall clearely ſee, how that death which ſeemes to diſpoſſeſſe vsus of all, puts vsus in poſſeſſion of more thē that al.
Per varios caſus, per tot diſcrimina rerū
Tendimus in Latium, ſedes vbi fata quietas
Oſtendunt.—
It is but being which wee hauehave by Nature, or by Birth; our better being is by Grace; but our beſt being is in glory: there wee cannot bee, till death hauehave conueyed vsus thither. Eſſe naturae eſt, benè eſſe gratiae, optimum eſſe gloriae. Better therefore is our laſt being by death, then was our firſt being by birth. Dici que beatus ante obitum nemo. Birth brought mee into the world, but that was miſery, allowing no vacation to ſorrowes. Ne natalem quidem excipit. For crying was the firſt note of my being. Calamitatis futurae propheta. Death carries me from a world of miſeries, to a world of felicities. Dies mortalis eſt fatalis Natiuitas. Heere I dwell in a houſe of clay, whoſe foundation is duſt: Death brings to an habitation made without hands, euerlaſting in the heauens. Ad excelſa ſublatus, inter felices currit animus, excipit que illum coetus ſacer. Birth brought mee to conuerſe, and hauehave commerce with men, death brings mee to hauehave communion with Saints, and fellowſhip with Angels; yea, to enioy viſionem illam beatificam. The immediate fruition of God and Chriſt.
Old father Iacob, when he was told of his ſonne Ioſephs power in Egypt, was not ſatisfied to heare of his honours, but enquires of his life: intimating that life to come, is better then all the honours that are in Egypt, or fortunes that are on earth: nor yet did Ioſephs life content him, without being preſent with him, and therefore ſaid, I will goe downe and ſee him: counting it better to behold with the eye (and yetmoſt ſinnes begin and creepe in at the eyes) then to walke in deſires. Implying, that the beſt things that are, pleaſure vsus not in their being, but in our enioying them.
What then ſhall bee the ioy, The ioy ſoule & dy at the meeting.when ſoule and body ſeparated for a ſeaſon, ſhall meete againe in ioy, and mutually enioy one the other? The ſenſe of this delight and contentment did well appeare in that meeting betwixt Iacob and Ioſeph, whom mutuall loſſe and ſeparation for a while, did more endeare each to other.
Intermiſſion of comfort hath this aduantage, that it ſweetens our delight more in the returne, then was abated in the forbearance.
And was Iacob glad to leaue his countrey, the land of Promiſe, to ſee his yonger ſonne Ioſeph, though in Egypt. What then ſhall bee the ſoules ioy to end a pilgrimage in a ſtrange land, and goe to ſee his elder brother Chriſt in heauen, an inheritance more pleaſant then that land of Goſhen, freed from all the encombrances of this Egypt? Therefore ſaid S. Paul, I deſire to be diſſolued, that I may bee with Chriſt. For this tedious mortalitie, pleaſant it how man can, will be intollerable, if death doe not disburthen it; becauſe long liuing ſo loads vsus with ſinne, as the burthen thereof tyres eueryevery man at laſt. It is ſuch an inmate, as will rooſt in vsus as long as life affords it houſeroome: nor wil it lodge alone, but ſtill one ſinne will call in another: but through death, the very body of death, and burthen of ſinne, are both caſt out together.
Sith then the life I now enioy, is beſet with death, tends to death, and ends in death, I will no longer miſtake tearmes, calling that death, which is life; and that life which is death. Hanc eſſe mortem, quam nos vitam putamus: Illam vitam, quam nos pro morte timemus, ſaid Lactantius.
More diuinely ſaid S. Auſtine, Per vitam ad mortem tranſitus eſt, per mortem ad vitam reditus eſt. Therefore the Pagans did not ill, to celebrate the day of their death with mirth; and the day of their birth with mourning. For although the ſoule be then infuſed, when man is made; Death the regeneration of the ſoule.yet it is new borne, when man dyes. His bodie being the wombe, and death the midwife, which deliuers that to ſorrow, this to glory.
The Prophet Ieremie ſo little ioyed in his birth, that he ſaid, Let not the day wherein my mother bare me, be bleſſed.
Quis pauet? quis flet? quis eget? quis errat? Solus (heuſortes!) homo ſperat, optat alget, voluit, explorat, queritur. Malorum omnia plena, ſaid a diuine Poer.
But to aſſure there are ioyes in death. What ſaith the Scripture vntounto well dying men? Reioyce, and lift vp your heads, for now your Redemption draweth neere.