# The Art of Dying Well/Chapter 2

CHAPTER II.
THE SECOND PRECEPT, WHICH IS, TO DIE TO THE WORLD.
Now, that we may live well it is necessary, in the first place, that we die to the world before we die in the body. All they who live to the world are dead to God: we cannot in any way begin to live to God, unless we first die to the world. This truth is so plainly revealed in Holy Scripture, that it can be denied by no one but infidels and unbelievers. But, as in the mouth of two or three witnesses every word shall stand, I will quote the holy apostles, St. John, St. James, and St. .Paul, witnesses the more powerful, because in them the Holy Spirit (who is the Spirit of Truth) plainly speaketh. Thus writes St. John the Evangelist: " The prince of this world cometh, and in me he hath not anything," (chap. xiv. 30.) Here the devil is meant by " the prince of this world," who is the king of all the wicked: and by the "world" is understood the company of all sinners who love the world, and are loved by it. A little lower the same Evangelist continues: "If the world hate you, know ye that it hath hated me before you. If you had been of the world, the world would love its ​own; but because you are not of the world, but I have chosen you out of the world, therefore the world hateth you." And in another place: " I pray not for the world, but for them whom thou hast given me." Here Christ clearly tells us, that by the " world" those are meant, who, with their prince the devil, shall hear at the last day: " Go, ye cursed, into everlasting fire." St. John adds also in his Epistle: " Love not the world, nor the things that are in the world. If any man love the world, the charity of the Father is not in him. For all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life, which is not of the Father, but is of the world. And the world passeth away, and the concupiscence thereof. But he that doth the will of God abideth for ever." (1 Epist. ii.)
Let us now hear how St. James speaks in his Epistle: " Adulterers, know you not that the friendship of this world is the enemy of God? Whosoever, therefore, will be a Mend of the world, becometh an enemy to God." (chap. iv. 4.)
Thus St. Paul, that vessel of election, speaketh; in his First Epistle to the Corinthians, writing to all the faithful, he says:
You must needs go out of this world;" and in another place in the same Epistle:
But whilst we are judged, we are chastised by the Lord: that we be not condemned with this world." (chap. xi. 32.) ​Here we are clearly told, that the whole world will be condemned at the last day. But by the "world" is not meant heaven and earth, nor all those who live in it; but they only who love the world. The just and pious in whom reigneth the love of God, not the concupiscence of the flesh are indeed in the world, but not of the world: but the wicked are not only in the world, they are also of the world; and therefore not the love of God, but the "concupiscence of the flesh" reigneth in their heart, that is, luxury and the concupiscence of the eyes," which is avarice and " the pride of life," which is an esteem of themselves above others; and thus they imitate the arrogance and pride of the devil, not the humility and mildness of Jesus Christ.
Since, then, such is the truth, if we wish to learn the Art of dying well, it is our bounden and serious duty to go forth from the world, not in word and in tongue, but in deed and in truth: yea, to die to the world, and to exclaim with the Apostle, " The world is crucified to me, and I to the world." This business is no trifling matter, but one of the utmost difficulty and importance: for our Lord being asked, "Are they few that are saved?" replied, " Strive to enter by the narrow gate;" and more clearly in St. Matthew doth He speak: " Enter ye in at the narrow gate: for wide is the gate and broad is the way that ​leadeth to destruction, and many there are who go in thereat. How narrow is the .irate, and strait is the way that leadeth to life: and few there are that find it!" (chap, vii.)
To live in the world, and to despise the pleasures of the world, is very difficult: to see beautiful objects, and not to love them; to taste sweet things, and not to be delighted with them; to despise honours, to court labours, willingly to occupy the lowest place, to yield the highest to all others in fine, to live in the flesh as if not having flesh, this seems rather to belong to angels than to men; and yet the apostle, writing to the Church of the Corinthians, in which nearly all lived with their wives, and who were therefore neither clerics, nor monks, nor anchorets, but, according to the expression now used, were seculars still, he thus addresses them: "This therefore I say, brethren, the time is short; it remaineth, that they also who have wives be as if they had none; and they that weep, as though they wept not; and they that rejoice, as if they rejoiced not; and they that buy, as though they possessed not; and they that use this world, as if they used it not, for the fashion of this world passeth away." (1 Corinth, vii. 29. &c.)
By these words the apostle exhorts the faithful that, being encouraged by the hope of eternal happiness, they should be as little affected by earthly things as if they did not ​belong to them; that they should love their wives only with a moderated love, as if they had them not; that if they wept for the loss of children or of their goods, they should weep but little, as if they were not sorrowful; that if they rejoiced at their worldly honours or success, they should rejoice as if they had no occasion to rejoice that is, as if joy did not belong to them; that if they bought a house or field, they should be as little affected by it as if they did not possess it. In fine, the apostle orders us so to live in the world, as if we were strangers and pilgrims, not citizens. And this St. Peter more clearly teaches where he says: " Dearly beloved, I beseech you as strangers and pilgrims to refrain your selves from carnal desires which war against the soul." (1 Epist. ii.) Thus the most glorious prince of the apostles wishes us, so to live in our own house and city as if we dwelt in another s, being little solicitous whether there is abundance or scarcity of provisions. But he commands us, that we so abstain "from carnal desires which war against the soul;" for carnal desires do not easily arise when we see those things which do not belong to us. This, there fore, is the way to be in the world, and not of the world, which those do who, being dead to the world, live to God alone; and, therefore, such do not fear the death of the body, which brings them not harm but gain, according to the saying of the Apos​tle Paul, " For to me, to live is Christ: and to die is gain."
And how many, I ask, shall we find in. our times, so dead to the world as already to have learnt to die to the flesh, and thus to secure their salvation? I have certainly no doubt, that in the Catholic Church are to be found, not only in monasteries and amongst the clergy, but even in the world, many holy men, truly dead to the world, who have learned the Art of dying well. But it cannot be denied also, that many are to be found, not only not dead to the world, but ardently fond of it, and lovers of its pleasures, riches, and honours: these, unless they resolve to die to the world, and in reality do so, without doubt will die a bad death, and be condemned with the world, as the apostle saith.
But perhaps the lovers of the world may reply, " It is very difficult to die to the world, whilst we are living in it; and to despise those good things which God has created for our enjoyment." To these words I answer, that God does not wish us entirely and absolutely to neglect or despise the riches and honours of this world. Abraham was an especial favourite with God; and yet he possessed great riches. David also, and Ezechias, and Josias, were most powerful kings; and at the same time most pleasing to God: the same may be said of many Christian kings and emperors. The good things of this ​life, therefore its riches, honours, and pleasures are not entirely forbidden to Christians, but only an immoderate love of them, which is named by St. John, " the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life." Abraham certainly possessed great riches, but he not only made a moderate use of them, he was also most willing to dispose of them, when and how the Almighty willed. For he who spared not his only beloved son, how much more easily could he part with his riches, if God so wished? Wherefore Abraham was rich, but he was richer in faith and charity; and there fore he was not of the world, but rather dead to it. The same may be said of other holy men, who, possessed of riches, power, and glory, and even kingdoms, were yet poor in spirit, dead to the world, and thus living to God alone, they learned perfectly the Art of dying well Wherefore, not abundance of riches, nor kingdoms, nor honours, make us to be of the world; but "the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life, which in one word is called cupidity, and is opposed to divine charity. If then we should begin, the grace of God inspiring us, to love God for His own sake and our neighbours for God's sake, we shall then not be of this world: and as our love increaseth, our cupidity will diminish; for charity can not increase without the other diminish​ing. Thus, what appeared impossible to be done, when our passions reigned within us, " to live in this world as if we did not belong to it," will be made most easy when love resides in our heart. What is an insupportable burden to cupidity, is sweet and light to love.
As we said above, to die to the world is no light matter, but a business of the greatest difficulty and importance. Those find it most difficult who know not the power of God's grace, nor have tasted of the sweetness of His love, but are carnal, not having the Spirit: all carnal objects become insipid, when once we taste of the divine sweetness.
Wherefore, he who seriously desireth to learn the Art of dying well, on which his eternal salvation and all true happiness depend, must not defer quitting this world, and entirely dying to it: he cannot possibly live to the world and to God; he cannot enjoy earth and heaven.