Page:Sermons for all the Sundays in the year.djvu/332

 enjoyment of the riches and honours which he has acquired, death shall come, and he shall he told: "Take order with thy house; for thou shalt die, and not live." (Isa. xxxviii. 1.) Oh! what doleful tidings! The unhappy man must then say: Farewell, world! farewell, O villa! farewell, grotto! farewell, relatives! farewell, friends! farewell, sports! farewell, balls! farewell, comedies! farewell, banquets! farewell, honours! all is over for me. There is no remedy: whether he will or not, he must leave all. ” For when he shall die, he shall take nothing away; nor shall his glory descend with him." (Ps. xlviii. 18.) St. Bernard says, that death produces a horrible separation of the soul from the body, and from all the things of this earth. ” Opus mortis horrendum divortium." (Serm. xxvi., in Cant.) To the great of this world, whom worldlings regard as the most fortunate of mortals, the bare name of death is so full of bitterness, that they are unwilling even to hear it mentioned; for their entire concern is to find peace in their earthly goods. ” O death!" says Ecclesiasticus, ” how bitter is the remembrance of thee to a man that hath peace in his possessions. ”  (Eccl. xli. 1.) But how much greater bitterness shall death itself cause when it actually comes miserable the man who is attached to the goods of this world! Every separation produces pain. Hence, when the soul shall be separated by the stroke of death from the goods on which she had fixed all her affections, the pain must be excruciating. It was this that made king Agag exclaim, when the news of approaching death was announced to him: "Doth bitter death separate me in this manner?" (I Kings xv. 32.) The great misfortune of worldlings is, that when they are on the point of being summoned to judgment, instead of endeavouring to adjust the accounts of their souls, they direct all their attention to earthly things. But, says St. John Chrysostom, the punishment which awaits sinners, on account of having forgotten God during life, is that they forget themselves at the hour of death. ” Hac animadversione percutitur impius, ut moriens obliviscatur sui, qui vivens oblitus est Dei." 2. But how great soever a man’s attachment to the