be death the whiche one parte of vs so moche feareth and an other sorte setteth so lyttell by the same and so by a shorte processe you shall see whether the sayde Canius be more worthy of prayse for his lyttell regardyng the deedly punyshement than is Frances Philippe that within fewe yeres passed was put to execution with vs for treason the whiche dyed so cowardelye in soo greatte panges of feare that he semed extracte from his wittes scante for quaking and trymbling the wreche coulde speke one word The fewe wordes that he coulde with moche stutterynge sownde were only in the declaration of his dispayre nor nothynge was sene nor harde of hym but wepynge lamentynge wryngynge of his handes with bannynge the houre and day of his byrthe contynually sighinge as thoughe his harte shulde haue burste for sorowe The difference of these affectes wyll hereafter be I thynke playner to you whan we haue a lyttell more spoken in this matter For nowe good Iohn̄ I wyll crepe a lyttell nygher to your desyre the whiche you haue of lernynge the way to dye well ¶ THIS DIENGE well is in effecte to dye gladlye For who so euer dyeth gladlye he departethe frome this lyfe in a sure hope to lyue ageyne beynge nowe wery of this worlde but nother this hope of the lyfe to come nor this werynes of the lyfe presente can make in any man a glad harte to dye Onles he be one that hath liued well here For in death there can be no gladnes excepte therbe a full truste of opteynynge the rewarde of vertue partelye by the truste and fayth of a good mynde partely by the mercye of god that fulfilleth euer our insufficiency yf we bring ought with vs worthi of his fauour For goddes grace supplieth where our power lacketh if hit so be that our soules appere before him in an apparell mete for his presence the whiche apparelle requireth a perfecte faith and an ernest wyl of doing wel al though we haue not alwaye done well The mercye of god neuer failethe hym that fully trusteth in it But a full truste can not be withoute the strength of charite the whiche euer burneth in the loue of doinge good faithe can not be perfect onles there be good workes y e whiche maye stur vp and quycken in vs faythe to take a beleue that by Christes actes our final demerites may growe to be perfecte Thus a chereful harte beset with fayth hope and charitie taketh no pensifulnes in the remembraunce of deathe but rather it reioysethe to remembre that by deathe it shall passe to lyfe neuer more to dye Wherfore to dye well euer is to dye gladly eyther to be ridde from the bondes of this prison or to opteyne the lybertye of heuen bothe wayes commeth from a good lyfe passed so that surely no man can dye well that lyueth not well for euer deth is a sorowfull thynge to the yuell lyuer by cause he hathe nothynge to laye before the mercy of god whervppon he maye take hope and truste to be made worthy of the sure lyfe in the whiche deathe medleth not Nowe than yf we can gether what maye lette vs to be gladde of deathe and what wyll brynge vs to a desire of dyenge gladlye we shalle by the same pycke oute the waye to dye well For in my mynde these .ii. be allwayes one to dye well and to dye gladly ¶ The gladde desyre of dyinge is letted chefely by two thynges one by the feare of deathe the tother by the loue of this lyfe The tone of these foloweth the tother For he that loueth this lyfe feareth to dye and he that fearethe to dye loueth this lyfe Yet we may speke of eche parte by him selfe and first lette vs assaye the greatteste the whiche is the feare of death than nexte after we will come to the tother the which is the loue of this lyfe If these two blockes be taken out of our stomakes we shall fynde an easye and a playne waye to the ende of our pourpose For who someuer nother fereth to die nor loueth to tary in this lyfe he is redye alwaye to dye gladdely But to performe my promis lette me say somwhat of the sayde feare and loue ¶ Fyrste and chefely the feare of death takethe awaye all gladnesse of dyinge and therby after myne opinyon no man that dyeth ferefully can dye well so that to lerne the waye of dyenge well we muste lerne the way to die without feare And yet howe I shulde proue that death is not to be feared I canne not well telle seinge the hole power of nature sheweth that of all thynges death is moost fearefull and to reason ageynste nature it were parauenture not soo harde as vaine For what canne reason preuayle if nature resiste It is a thynge to farre aboue mans power to stryue or to wrastelle with nature her strengthe passeth the myghte of our wyll what helpe someuer we take of reason or of auctoritie nother counsayle nor commandement hath place where nature dothe her vttermooste It is none excuse to saye that menne feare deathe bycause they be lothe to leaue the commodities of this lyfe or by cause they feare the threteninges of purgatorie and of hel or els bycause they thynke apon the sore paineful panges the whiche be in the tyme of deathe Nay these thinges make not chefely the feare of dying it may well be that of suche thynges the feare is increased and made more fulle but there is a feare byfore and bysyde all these thynges the whiche feare nature I say gyueth as it is wel sene in yonge chyldern that haue no remembraunce nother of this lyfe nor of the deadely panges nor of heuen purgatorye or helle Whan we in sport threten to caste them heedlynge out at some hye wyndowe they quake trymble and ware pale shewyng playn and euident tokens of a naturall feare towarde dethe And though by lernynge or by a curragious mynde somme fewe amongest vs seme lyttell or nothynge to be moued with dethe yet thensample of these fewe can not take awaye the trouthe that nature in all the reste worketh For howe many be there that onely to eschewe deathe suffre all wretchednes all beggarie all payne ▪ in pyckynge vp crommes of nouryshement to abyde a while in this lyght And the more shamfully that men for the moste parte feare to dye the greatter proffe there is that suche extreme poyntes of fere agaynst all shame shuld not in so many daily appere whan dethe approcheth onles by nature some iuste feare were of the same For as the excesse of feare cometh by weakenes of harte and lacke of stomake the which is worthy to be rebuked for shamefull cowardnes so there is a meane measure offere in dethe that may be reckened honest and iuste bycause nature maketh it necessary Loke you howe bothe olde and newe stories kepe in memory their names that appered to dye without feare as who saye it is
the cruel tirant eate of his burned syde whiles the tother parte was a rostynge This saying declared that this hoâ—y marter feared no death ¶ Howe manye thousandâ— martyrs suffered incredyble peynes of slayinge with hookes they skyn from the fleshe of scrapynge with tyle stones the fleshe from the bones of rentynge and tearynge membre from meÌ„bre with horses with bowed branches of trees of beatynge with whippes tylle the bowelles fall out of hangynge of burnynge of Crucyfyinge of infynite straunge and newe deuyses for payne Howe manye I saye suffred all that cruelle tyrantes coulde imagyn eyther with hande fyer or ironne rather than they wolde ons deny them selfe to be of Christis profession Whan it was proclaimed that who so euer wold saye he was Christened he shulde cruelly be put to deth There passed no daye without a great nuÌ„bre of them that boldly spoke tho wordes of the whiche shoulde folowe so blouddye a slaughter This was a manyfest token that feare of death hadde no maner of place with our blessed martirs the whiche with a constante boldnes defied and dispised the myghty cruell and fierse emperours theyr courage to dye ouerthrew the ragyng madnes of tyrantes The cause of this myrthe in so pitious martyrdomes was that this blessed men knewe howe Christe nother could nor wolde deceiue them but y t for theyr lyttel regarding of this lyfe they shoulde opteyne an other lyfe where their ioy shuld neuer haue nother change nor decrease nor ende Therfore my good Walker mystruste you not Christe whose doctryne the heuen and the erthe hath by innumerable myracles this many hundreth yeres approuyd and confyrmed to be trew the bloude of so may sayntes haue witnessed the same and the diuels with all the damned spirites soo surely beleue the trouthe of Christes teachynge that they trymble and quake thereat Be not moued with the common ensample of the hole worlde though both spirituall and temporall men though the pope with all his cardinalles byshoppes and prestes thoughe the princes with all theyr gentylmen and subiectes mangnifye esteme loue noryshe and by all meanes cheryshe this lyfe yet beleue you the trouth and thinke al the world false where Christes sayinge agreeth not with that the world doeth If it were possible that you sawe the angels of heuen lyue contrary to the preachynge of Christe yet ageynste them all beleue the sonne of god and loue not to abyde in this lyfe when Christe calleth you hense make a smale valure of this present plesures whaÌ„ Christ sayth all be vanites may be torned to endles sorowes Regarde no honour no promotion here when Christe sayth the place of honour is in heuen and here is none aduaÌ„cement that is not both shame and also may be cause of a perpetualle wretchednes Dispice the ease and rest that these riches bringeth in as moche Christe saythe that of them be taken many impedimenntes and lettes to enter into the sure quietnes of blessed soules Thynke no place to be for your abydyng in this world when christe sayth here is not your couÌ„trey but your father and your dwelling place is in heuen Haast therfore hence This is to saye be wyllynge to forsake this straunge countray And seinge the waye to your homewarde lyeth by deathe take a couragious stomake to die and dye gladly that you may dye well Beleue I say Christe you shall thynke it paynefull to be in this lyfe Beleue Christe and you shall be gredye to be partaker of the heuenly ioyes whervpon wyll folowe a plesante remembraunce of deathe by the whiche you shall departe frome your peyne to that ioye the whiche you desyre And hereof is made a glad dyinge the whiche I styl name a good dieng Thus if we canne take this feare awaye we be well forwarde and herof wyll easyly insue the reste that is to dye gladlye It is a true sayinge that who so euer feareth death he shal neuer do a dede worthy for a lyuyng man Therfore if hit were but onely for lyfes sake it is our parte to despise the feare of deathe ¶ Besyde this feare of deathe the loue I say of this lyfe soore hyndereth the gladnes of dyinge no man dyeth gladly that estemethe moche this lyfe He that rekeneth in this worlde hym selfe happye when he hath gotten ryches possessions auctoritie promotion a ryall state a princelyke courte abundaunce of welthy fare a rule and power bothe to auaunce his frende and to vndo his foo this man I say that glorieth in his fantasye for these and such other thinges can not but with moch sorow depart hence To this maÌ„s hart y e remembrance of deth is a euer greuous thoughte his mynde canne not but lament whan he seeth the necessite to be pluckid and drawen frome these commodities in the whiche resteth the ioye pleasure and gladnes of his mynd he hath so stedfastly accustomed hym selfe to take this worlde for heuen that it wyll not synke in his brayne to hope of an other heuen he hath so corrupted his taste with thinkyng this lyfe to be swete that nedes it must be a bytter thyng to make an ende of all his pleasures and in this case be not onely they that haue this worlde at their wyll but also they be in the same case that haue naught and be gredy of hauynge As moche loueth he this worlde that wolde fayne be ryche as he that is ryche It is nat the hauynge nor the lackyng of abundance in goodes that maketh a sorowfull hart in the remembraunce of dethe but it is the mynd that valureth and pondreth these present goodes to be of a great price and worthy to be tarid for This mind I say as wel in a coÌ„muner as in a kynge as well in a yoman as in a lord as wel in an hermite monke or frier as in a marchant plowmaÌ„ or vacabunde as wel in beggers as in ryche men is the thinge that causeth sorow in dying And gladly no manne dyeth that loueth the welthe of this lyfe Wherfore the lerning to die wel requireth necessary a lesson howe moche the goodes of this worlde be worthy to be regarded And let the truthe haue in your stomacke his place so that if it be tru that the thinges of this life be worthy to be loued and to be cared for than loue you them and care for them If the truth be other wise change your mynd nother loue these saide thynges nor care for them Of the truth in this matter no man can dout that beleueth Christe whom if you thynke to be god you muste also thinke it all trouth that he saith It can not be otherwise then Christe testifieth whose preching euer exhorteth vs to wylful pouertie the which is nother to loue y e goodis of this world though we haue theÌ„ nor to care for them though we haue them not only by Christis teching we shulde care for the kingdom of heuen the whiche standeth in the clennes of
as it shulde be yf deathe were yuell the whiche necessaryly man is constrayned to suffre Therfore it semeth true that death considered alone by hit selfe is nother good nor yuell But when we here of dyinge wel or dying yuell or of a good deathe or an yuel death it is not deathe by it selfe that is spoken of but rather the circumstances the maner the fashyon the cause of deathe or that goeth before death or that foloweth dethe These be the thynges that gyueth and taketh this name of goodnes or yuelnes As to saye that death is good by cause hit endethe this synnefull lyfe and is the meane to passe frome this worlde to heuen or els when we saye that Iudas dyed an yuel death it is not ment that the departing of Iudas soule from the bodye was yuell but the maner of his dyeng was the yuel thynge his cursed desperation his dampnable mystruste of goddes mercye his dispitefull refusynge grace made his deathe yuell The two theues he at the ryght hand and he at the lefte bothe dyed one kynde of deathe bothe nayled to crosses both worthy for their trespaces yet it is trouthe that the tone died wel in a good deth the tother dyed naught in an yuel deth not for the dethe by it selfe wherin was no difference but for the diuersitie of their .ii. myndes in takynge of deathe The tone repented hym and asked mercy wherof he died graciously the tother contynued in his blasphemynge god the whiche stubburne stomacke in synne caused hym to dye vngraciously It is a thynge that foloweth dethe and is not in dethe it selfe whervpon we loke when we iuge to be a good ende or an yuel For by the maner of hym that dyeth we coniecture the state and cōdition of the soule the whiche yf we fynd in our fantasie to be in an yuelle case as in the daunger of goddis curse we call deathe yuel wherby the soule passed to come to suche sorowe And contrarye yf we thynke the soule to be in the fauour of god or to be redye to take mercy we call deth good the whiche conueyde the soule to his blys So that by it selfe deathe remayneth indifferent to be iudged of diuers considerations other a good ende or an yuel ende ¶ Nowe than we may here say he that feareth deathe sheweth hym selfe to be in doubte of his soules state or els to be certayne that his soule is in goddis curse The whiche ferefull mynde is in them that haue so passed this presente lyfe that eyther they haue doone nothinge wherby they may hope to be rewarded in heuen or els they haue done so vngratiously that they can haue no trust of escaping damnable punyshement specially yf he be a christened man For yf he be not christened and feareth to dye he declareth hym selfe to haue none hygher thought of lyfe than the dumbe beastes haue the whiche make by the lawe of nature so moche of their lyfes that they can mynde nothynge besyde and the losse of their bloode maketh with them an hoole conclusion of their beinge Wherfore beastes may iustly flye and feare deathe as the worste thynge that can happen to their state but a man dothe hym selfe to moch wronge if he thynke hym selfe in no better condicion than be these beastes It is not in the dyuels power to do manne so great hurte as this false imagination doeth And surely vnworthy he is to haue in hym the power of vnderstandynge of thynkyng of prouydynge of lernynge of teachyng of diuisyng of remēbringe of louyng of hatyng of resonyng of counsaylynge of infinite moo gyftes who someuer iugeth hym selfe to haue no more than a swyne or an ape hath Loke as by the fiue wittes the body knoweth this or that so by these powers of mynd the soule walkith to his vnderstandynge and of an heuenly mattier is made this marueylous thynge that dwelleth in mans body for a tyme to be made worthye other of euerlastyng lyfe or of euerlasting dethe for the damned soule lyueth in deth without ende ¶ But yet what shall we saye to the place we left before that naturally death is feared Let it be the workynge of nature yet I see not but the strength of mannes minde fully fastened in fayth may victoriousely ouer come all this feare as we fynde manye ensamples of men that so haue done not onelye of theym that haue benne helped with faith but also of many paynymes the whiche toke a courage to dispise deathe only of a mighty and valiant minde to haue reason subdewe in them the power of all affects ¶ I fynde a lernedde paynyme wrote that we shoulde nother care for lyfe by it selfe nor yet for death by it selfe He sayth that we shulde care to lyue well and to dye well and let lyfe and deathe passe without care For lyfe is not good but to lyue well is good ¶ If paynymes haue this ryghte consideration of lyfe and of death what shame is hit for Christened men to care for death seing Christ whose wordes can not but be true so vehemently forbyddeth vs the same that paynymes sawe by reason to be done Ageyne seyng this death is so common a thynge dayly in our syghte why shoulde we we feare it Thinges that syldom chanse may sturre vp by their rarenes great feare thynges that be euer at hande shulde by theyr famylartytie and custome nousel vs to sette lyttell by theym Farthermore he that feareth death coming to hym wolde feare by lykelyhode deathe if hit coulde be with hym when deathe is suche a thynge that other it is not yet come or els it is paste For no man can saye that deathe is presente So this feare can neuer be ioyned with the thynge that is feared Ageyne that thynge that euerye man maye do no man lightly doeth that thinge that no man canne helpe hym selfe in that for the most parte all men do No man almooste studyeth or careth howe well he may lyue but how longe he may lyue euery man museth when the trouth is that it myghte of all men be opteyned to lyue well and no man can further hymselfe to lyue longe A lyke frowardnes is in our remembraunce of deathe we busilye labour and enforce to dreame of deathe the whiche thynge we can not do we myghte fynde the waye to dye wel and this thynge we wyll not doo This madnes Iohn̄ I truste you wyll put of and feare not deathe the whiche you canne not escape But feare an yuell death the whiche you may flye ¶ Amonge manye commodytes of deathe I reken one chefely to be sette by that it is good to dye wel to escape therby thoccasion of lyuinge yuell and surelye he dyethe well that for suche an intente taketh death gladly ¶ More ouer consider you well and you shall see that in hym the whiche is curious to lyue fortune hath a great rule but in hym that can dye gladdely fortune hath no power And what a wretchednes it
to death by thexpence wast of lyfe Thus dyinge we alway be though death be not alway vpon vs. Conceyue than this ordinate lyfe in your mynde bestowe your tyme whilest you haue the tyme. Aboue all thynges â—â—y idelnes the whiche is a thynge bothe to the body and to the soule lyke a kankerynge rustines and as an earynge consumption hit wasteth to naughte bothe vertue and strength A man the whiche is in the lyfe that you be may sone be corrupted with this contagion of idelnes if he be not well ware diligently enforce him selfe to the contrary For I se you haue a maister so affectionate giuen to you y t he wyll nother suffer you lacke any thynge mete for your helthe or quietnes but also he had rather forbeare his owne commodities than for his seruyce you shulde be disquieted So tender he is in all poyntes ouer you that if you ponder well his state and your owne condition you shall finde your life better defended from all stormes agaynst the mindes rest than your maisters condition is He is in suche a syghte of the worlde that necessarily his studye and care muste moue hym to satysfye the greatte expectation that his hole contrey hath of his towardnes And fortune on the tother syde is so contrary to hym that nedes he muste by wisdom procure with no smale thoughte howe he may in penury maynteyne the outwarde face of his reputatyon so that for your quietnes his mynde often laboureth where you may do what you wyll without feare of the worldes displeasure without feare of lackynge or not hauynge inough for your necessarys and moche more than necessitie requireth Labour haue you none but that maye be rather takeÌ„ for a pastime thought to plese your maister you nede not take in as moch you may be assured that he can not nor wil not for the time of his lyfe chaunge his affectioÌ„ toward you Therfore I say it may be fered in one of your state lest idelnes shuld brede a foule slouens neste the which were inough to distroye all lustines of vertue to make you longe deed and buried in this worlde before lyfe forsaketh you For my good IohnÌ„ I wyll haue you knowe and remembre that idelnes is called the graue of lyuynge men it is the thynge wherin life dyeth and therby your soule is twyse buryed in you ons in your bodye nexte in your slothe The whiche vyce in seruynge men most reyneth and the same is roote of manye vnthrysty thoughtes whervpon folowethe a worse idelnes than the tother is For it is an yuell ydelnes to do no thynge but a worse ydelnes hit is to do not well Suche an ydel felowe sainct Chrysostomus calleth a dissolatynge or a voyde baityng place wherinto the dyuel entrith as in to his owne howse by good right For where vertu is not exercised there the enmy of grace claymith his rule it is not now mi purpose to shewe what you shuld do y t you might not only fly idelnes but also be well occupyed This were a mattier inoughe for a nother worke I haue my intente at this tyme if you se that death is not to be feared and that by contynuall remembraunce of death you shall prepayre your selfe to dye gladlye with a good wyll the whiche you can not do onles you be in hope of the euerlasting life this hope requireth some trust in the clenes of a good conscience the which euer foloweth a gracious inteÌ„t of liuiÌ„g wel So y t if you liue wel you shal dye wel And of the way to liue wel you caÌ„ not misse if you arme your minde to be strong agaynst al suddennes of deth Pray euer continually without cessing you must but what is this continuall prayer I wolde you lerned For of prayer it is but one fynal portion the sayinge of psalmes or axing with wordes of god his grace the very praier is to be euer wel mynded to be euer in charitie to haue euer the honour of good in rememberance to suffre no rancore none yre no wrath no malice no syn to abyde in your delyte but to be in a continual good thought the which you maye kepe whether you slepe or wake whether you eate or drynke whether you feaste or fast whether you rest or labour neuer paraueÌ„ture you can pray better than whaÌ„ you must giue your selfe to serue your maister to whom y e course of your life is due boundeÌ„ specially when god hath giuen you suche a maister whom your seruice caÌ„ not plese without you be studyous to please god For wel you see y t with out vertue your seruyce were to your maister an vnsauery thynge but as I haue sayd it is not now my purpose to apoint you the way of lyuynge wel if you haue harde inoughe to dye wel I haue for my parte nowe sayde inough shortlye by the same you shall of your selfe without farther helpe fynde the waye to lyue well Nowe that by this I thynke my promysse fulfilled I will at this poynte bed you farewel and I pray god giue you a stronge corage to passe valy antly through death to come from thence to euerlastynge lyfe by the helpe and grace of our mayster and sauyour Christ to whome lette vs for euer more render al glory prayse and honour Amen At Paris the .x. day of Ianuarye ☞ Thomas Berthelet regius impressor excudebat An. 1534. CVM PRIVILEGIO â—orldâ—â—â—an Spiritâ— men Temporall meâ— â–ª Franciâ— Philip. â—o dye â—yll Two lâ—tes to dâ—â— gladly What deâ—â— is â—he soule â—he lyfe Whethâ—â— deth 〈◊〉 selfe bâ— good 〈◊〉 yuel Death not goâ—â— â—â—athe is 〈◊〉 yuel Deathâ— nother good nâ—â— yuell o feare ath â—eathe is â—ot to be â—eared â—â—â—essitie Loue this lyâ—â— What dreth glad 〈◊〉
⧠A COMPENDIOVS AND A VERY FRVTEFVL TREAtyse teachynge the waye of Dyenge well written to a frende by the flowre of lerned men of his tyme Thomas Lupsete Londoner late deceassed on whose soule Iesu haue mercy ⧠To dye vvell THey say it is a point of a prowde vanitie or a stubburne foly to kepe sure and certaine whatsomeuer is ons sayde always it semeth not to wise men that a promis shulde be sticked by in as moche there maye chaunce greater causes to breke a promys then the reasons be why promisse shulde be performed As if I haue sayd that I wyll suppe with you hit is not inoughe to bynde me agaynste all chaunces I may fall sycke I may haue at home some necessary impediment the wether may so fal that it is no going out many casualties may happen that were not in mynde whan such promysse was made Wherfore wyse men say in all makyng of promes there be euer vnderstonde some secrete exceptions such as be these If I can If I maye If it be conuenient If no greater cause happen to let me By the whiche exceptions a promes neuer byndeth a man ferther than is accordinge to be obserued and kepte ¶ If I thought my frende Iohn̄ Walker that you wold take myne excuse by the sayde exceptions I wold rather by them escape my promesse that I haue made to you than I wold fulfyl it For whan I sodenlye agreed to your requeste that was to haue me write to you the way of dyenge well I consyderid not at that tyme what the thynge was After I perceyued more difficulte in it then was mete for my poore witte specially beynge as you maye see me other wise occupied in such studies as appertayne to my leasure and of shortly this lesson to lerne the way of dyenge well hath nede to haue a mayster the whiche knowethe both what our life is and what the losse of the same is Nor no man in mynde can effectuously teache the way to dye well excepte he be one that knoweth the way to lyue wel And plainely the mater requireth a philosophers stomake and a sadde For suche a one as Marcus Cato was were a man mete to entrete this thynge he knewe what valure ley in deathe the whiche he sought bothe with swerde and his nayles tearynge out his owne bowelles ¶ I wolde thynke a Catulus or a Mercula shoulde speake lustely to you of dethe seinge they shewed theyr couragious harte nothynge to esteme life when the time required eyther to dye with honour or to lyue with shame These men and suche other wolde shewe you the waye to go to deathe longe before death came to you But none of all the paynymes canne eyther with worde or with ensamples of theyr actes declare this thynge so trewly and effectually as may he that is exercised in Christes philosophye a Paule or a Peter or a Hierom shulde here in speke more lyuely than al y e subtyl clerkes of the olde grekes Yet to me for my parte it is an harde thyng eyther to play with you one of this sorte or of that sorte It passeth my power to speake to you eyther lyke Socrates or lyke Chrysostome So that if the sayde exceptions be with you admittid in a promis makynge I may trewely denye you the performaunce of my grauntinge in as moche when I promised you this thynge there was vnderstandyd if I coulde if it were conuenient I nother can well declare this waye of dyenge nor yet me thynke it is not conuenient for me lyuyng in this commen course of the worldely folke to speake of deth so ernestly as a monke of the Charter house shoulde and myght do But by cause I knowe your importune desire to be so set vpon this thyng y t nedes you wyll haue me say somewhat herein I wyll praye you so to rede me as the tale not onely to be wrytten of me for you but that I my selfe am also an auditor of the same and as moche shall I enforce to folowe the counsayle that in my sayenge I aduyse you as thoughe the hole worke pertayned only to my selfe Wherin take this note for your comfortes that I write nothynge to you that I wyshe not were in my owne power to execute Thus I with you and you with me both of vs fast yoked to gethers let vs endeuour our selfes to be in dede suche men as we commende and prayse For as it is shame to speke one thinge and to thinke an other so it is a more shame to write holyly and to lyue worldlye And as great a rebuke there is in him that can here and praise good sayinges but doo there after he wyll not Now than let vs not speke only of the way to dye well but in effecte let vs indeuer our mindes to haue the frute of this lesson to make in dede a good ende of our lyfe And here nowe withoute any ferther proces I wyll begynne to pay you my dette and shortelye you shall knowe my mynde howe you maye dye well ¶ As I was bethynkynge me to wryte some thyng of this mater to the satisfyinge of your desyre I torned a boke where my memorie gaue me to be a story of one called Canius that lyued vnder the tyrante Caligula Cesar. This Canius beside his hye lernyng was a man of a great spirite the whiche he wel declared in the maner of taking his deth It chansed hym to falle out for a certayne cause with the sayde tyrante and many sore wordes were betwene them at the laste whan the tone was departynge from the tother this emperour in his fierse ire sayde Well thou fole make mery if thou wylt for I haue poynted the within few dayes to be slayne Therat Canius turned him with lowe courtesy and sayd My most gentill prince I hartely thanke you ¶ This answere came from a noble stomacke whereby he shewed the mad ragis of the cruell tyrant to be so ferre intollerable that vnder hym dethe was to be reckened for a benefit and a good tourne wherfore he thanked hym for his offer as for a specyall rewarde And great merueil men had to behold this Philosopher howe mery he was after this tyrantes thretenynge There were .x. dayes gyuen of respite before he shuld dye the whiche tyme he so passed that he neuer semed to be in lesse care nor to haue his mynde in better quietnes ¶ Whan the daye came of execution the kinges geyler hangmanne wente abowte the towne with a greatte companye of them that shoulde suffer death the whiche passing by this Canius house they called hym to be broughte also forth amongest the other at the whiche tyme Canius was playinge atte the chestes with one of his companions and hearynge theym make haaste he rose and telled his men sayinge to his companion Loke nowe that after my deathe you lye not nor make no false crakes that you haue wonne this game There with also he bekenid to the gailer
and sayde I pray you bere witnes that I haue one man in this game more than my felowe hath ¶ In this wyse this philosopher playde with deathe and shortely his quiete harte gaue a foule checke mate to the tyrantes crueltie he shewed hym selfe to be in spirite as farre aboue all kynges violente power as these myghtye princes thynke to haue a stronge dominon ouer all theyr subiectes The frendis and familiars of this philosopher were very sorowfull bewaylynge the losse of suche a man to whome what meane you quod he Why be you sadde Why mourne you for me Is hit not your study to knowe whether the soule of man be mortall or immortalle The trouthe of this harde question I nowe shal lerne and nowe shall I see the trouthe of all our dowtes of heuen and of god ¶ Thus talkynge with his frendes he came to the place of execution and there a lyttell whylest other were hedded he stode styll in a musynge dumpte What thinke you now good Canius quod one of his frendes Whervpon nowe muse you so ernestly Mary quod he I haue determynedde with my selfe to marke wel whether in this short pange of death my soule shal perceyue and feele that he goeth oute of my body This poynte I fully entende to take hede of and if I can I wyll surely brynge you and the reste of my felowes word what I felte and what is the state of our soules ¶ Here was a wonderful caulme stomake in y e myddest of so stormy a tempest this mans mynde was worthye of an euer lastynge lyfe that was not onely to the deathe studious of knowlege but also in the selfe death founde occasion of lernynge It was not possyble for any mannes mynde to contynue his studye longer or to a ferther poynte than this noble philosopher dyd ¶ This story and certayne other lyke maken me often to reason with my selfe what a strength of knowlege is in mannes brayne to serche and to fynde by hym selfe the truthe if he enforce his wittes to lerne For this Canius many other were not taught of Christe as we now be they had not the rules of faythe the whiche shewe the vndoubtefulle waie to come to the perfyghte knowelege of all preuy misteres they were not comforted with the preachyng of goddes sonne to sette lyttel by this life as we nowe be They were not plucked to conceyue a loue of vertue aboue nature as the holy scripture draweth vs from this worlde to the beholding of an other place wher vertu receiueth her crowne Wherfore to me hit is no smalle cause of marueiling when I here suche ensamples of naturall men that by them selfe coulde in suche a maner rise aboue theyr nature in settynge lyttell by that thynge that naturallye euerye creature mooste abhorreth and feareth for deathe is the thynge that in this worlde by nature is made mooste doubtfull moste terrible most heynous and most worthy to be fered to be eschewed and by al meanes ways gynnes or crafte to be escaped To here then a natural man without the teching of god to rise vp in his phantasie aboue nature to iudge of death farre other wyse than nature teacheth hym to dispise the durance in this lyfe when he knoweth no certaynte of none other worlde to vse the strength myght of the spirite ageynste the puisant power of all tyrantes It semeth to me a wonderful thynge more wonderfull the same shuld be if I sawe not written in holy scripture howe that frome the fyrste creation of Adam the goodnes of god hath ben so greatte towarde mankynde that he hathe gyuen vs alway sufficiente grace to knowe the ryghte to se the hye maiestie of vertue to fynd out the trewe dignite of the soule to perceyue the vanyte of this presente lyfe and fynally to vnderstonde wherin stondethe the pleasure of god and wherin standeth his displeasure Euer by goddes mere goodnes man knewe what was well to be done and what was contrarye yuelle to be done It is a lawe written in the harte of man with the fynger of god in our creation to be enduced by reason to praise alway vertue and to thinke synne worthye of disprayse The mynde of man hath a grace to see farther than the bodye syghte can attayne to the mynde of man feleth more subtyllye than our fyue wyttes can aproche to the losse of bloudde or of breth is a smalle trifell in the myndes consideration when the mynde vsethe his owne clere syghte and is not blynded with the darkenesse of the bodye the whcihe stomblethe atte euerye strawe in this worlde Euery mot choketh a worldly man Euery litel sownde maketh a worldly man trimble and shake I call a worldly man him that giueth al his care to vse his wittes in this worlde that creapeth vpon suche thynges as be sene harde felte tasted and smelte that clymeth not in no consideration aboue the myste of this valeye The mooste parte of men euer haue bene of this weake sorte and yet stylle the mooste parte of men is the same This worlde euer hathe his multitude that honoreth worshippeth and magnifieth nothynge besyde this shorte lyfe and those thynges that pertayne to this lyfe Yet ageyn euer hath there benne some and stylle there be some that playe the philosophers the whiche studied to knowe the dignities and worthynesses of euery thynge howe moche it shoulde be estemed valurid or regarded of vs the whiche labourith to pycke oute in euerye thynge what is good and what is noughte Men of this sorte be called spiritualle menne For you muste knowe that a tayllour a shomaker a carpenter a boote man withoute bothe learnynge and orders maye be spirituall whenne a mayster of arte a doctour of diuinitie a deane a bishop bothe with his cunninge and dignities may be temporall seing the trewe diffinition of a spiritual man is to be one in whome the mynde and spirite chefelye ruleth Lyke wyse the temporall man is he in whome this present tyme of this traunsitorye lyfe hath mooste rome Thus I saye spiritualle men haue euer sene the trouthe to ponder and valure euery-thyng in this worlde accordyngely And as to the temporalle mynde nothynge semeth sweter than to lyue here so the spiritual mynd fyndeth swetenes in deathe by the whiche this lyfe endeth For lyke as the prince of this worlde neuer agreethe with god nor yet the bodye with the soule nor the erthe with heuyn so he that studieth for this tyme hath clene contrary opinions to hym that foloweth the spiryte And as the temporalle man saythe hit is a pleasante thynge to lyue here and a bytter thynge it is to dye so the spirituall man thynketh it a bytter time to indure the space of this life moch ioy he conceyueth by the ryddance of the soule from the heauye burden of this body ¶ Of these contrarye opinyons yo ushall lesse maruayle when we haue a lyttell considered the thyng it selfe what shoulde
to be wrytten for a wonder and lyke to a myracle beinge a thynge besyde the course of nature to here of a man that can in deathe ouer come the passion of feare as we wonder to here of some that lyue withoute sustinance of meate or of drynke Bycause I saye hit is a naturalle thinge to feare dethe we greattely meruayle of them that feare it not Yet reason saythe we shoulde not feare that thynge the whiche we know not only yuel is worthy to be feared But seinge we knowe not dethe we may well by reason doubt whether it be yuell or good And nowe before we speake anye more of feare let vs a lyttell consyder dethe by it selfe what thyng it is of his owne nature and whether by it selfe it be good or yuell ¶ We calle ones dethe the losyng a sonder and departyng of .ii. thinges the soule from the bodye the whiche departyng no man can escape but necessarilye dye all we muste that be borne in this worlde When the body by any violence loseth his sensis and is spoiled from the quicke vse of his principal partes than departeth the soule from hym and in maner the bodye leaueth the soule before the soule leauethe the bodye For it is not the soule by hym selfe that goeth from the body but it is the body by his forsakynge lyfe that causethe the soule to departe For where lyfe is not there the soule canne not abyde and as the body is liuely before the soule entereth so the same dody is deadly before the soule departeth Bloudde in his measure and temperance betwene cold and hotte kepeth lyfe in the body the which bloud by innumerable wais of chanses may be altered and constrayned to leaue his nouryshyng whervpon shall insue the losse of lyfe and than streighte after foloweth the soules goinge away For well you knowe that the soule is one thynge and lyfe is an other Wheresomeuer the soule is there is lyfe But it is not trewe that where someuer lyfe is there is the soule For trees and herbes haue a parte of life and a more parte of lyfe is in muskylles oysters and wormes yet a more perfect lyfe is in these bestes and birdes the whiche haue amongeste theym some more some lesse of lyfes perfetnes But thoughe in theym lyfe the whiche resteth in the vse of the sensis that be to here to see to fele to smelle to taste and in swyfte mouynge is a great worke of lyfe the which thynges I say though they be in the perfection amongist these beastes yet the hande of god hath not gyuen to any creature lyuyng in the erthe water or ayre to haue besyde lyfe a soule the whiche is a thynge formed after his lykenes sauynge onely to man whome he hath putte here to rule ouer thynges created lyke as he reuleth in heuen ouer al. It is the creatours wyl that nothynge in this worlde shall haue a soule but man alone the which soule bringeth with him the vse of reason a thynge that may teache vs bothe that we haue a soule and that god is he the whiche hathe thus made vs to be in this worlde his chiefe and mooste excellent creature Reason dothe thus teache vs yet besyde reason we be herein better instructed by our mayster the son of god so that nowe we can not doubt that in vs is a thynge the whiche canne not dye But of suretie we euidently se not onely by reason but moche better by belefe that the ymage of god in vs is perpetuall can not not feale any corruption oneles suche as our frowarde wyll maye gyue wherof groweth synne that is the lyuynge dethe of the soule But lette vs comme to our mattier ¶ To speake of this bodyly deth we nowe haue a greatte fordell in comparison of some olde clerkes that were in doubte whither there was in man any soule besyde lyfe more than is in an horse or a gose They were in doubt whether any thynge of manne remayned after dethe that myght fele or perceyue eyther ioy or peyne For as to the faynyng poetes that spake of delicious gardins for good spirites and of dyuers sore turmentes for vngracious sowles after this life most part of the olde clerkes gaue no maner of credence and they that beleued other an heuen or an hell to be ordeyned for mens sowles yet they so beleued that moch doubtfulnes was in theyr belefe in asmoch as their reason suffised not to fynde oute the certeyntie of goddis workes From the whiche doubtis the vnfallible doctrine of Christe hath now delyuered vs al so that as many as wyll gyue eare to the voyce of god they can not mistruste their knowlege but that without question bothe we haue a soule and the same soule is immortall a thynge that neyther in this worlde nor out of this worlde can peryshe or feale any poynte of deth to lacke by the same any iote of his beinge I saye oure soules contynually without ende shall euermore endure the which be created and made by god after the forme of god What fourme that is it is as harde to shew as it passeth our capacitie to knowe what god is whose shappe and facion our soules beareth ¶ Nowe than what shall we saye of dethe the whiche by hym selfe is not vnlyke to an endles slepe of the bodye wherof the bodye lyeth without power to vse anye sence beynge after lyfe lyke to a stone that neuer had lyfe This change of the bodies state whether by hit selfe hit be good or yuelle it is an harde thyng for vs to iuge seing the trowth is that no man lyuing expertlye knoweth what thynge deathe is and to determyne of a thynge vnknowen hit semeth a presumption full of folye Therfore without any certayne determination we maye for oure lernyng debate with reson the thing as moche as shalbe within the bondes of our capacytye and fyrste if deathe were by hym selfe good it shoulde be no trespace for one man to kyll hym selfe or an other For in gyuynge to other a good thyng or in takynge to our selfe a good thynge can be no rebuke Where the dede is good there is well doynge in the doer But euer not onely by Christes teachynge but also by natural reson manslaughter hath bē iuged an abhominable synne Wherfore it canne not be that by hym selfe death is a good thyng And ageyne an yuel thing it is not For Chryste dyed wyllyngely the whiche wyll in god and goddes sonne coulde not haue consented to dethe if deathe hadde ben a thynge of his owne nature yuelle Nor yet hit coulde not be that vertue shoulde be praysed in the gladde sufferynge of deathe as nowe be crowned in heuen many holye marters the whiche couragyouselye toke vppon theym the deathe And surely it shoulde not be the naturalle ende of mannes course in this life if it were a thīg by it selfe nawght For yuell magrye mans hedde is neuer put to him
is to be vnder fortunes vanitie I reporte me to them whome we beholde dayly diuersely vexed as well with immoderate lustes of to moche welthe as with passynge sorowes of to moche trouble Therfore to be oute of fortunes thraldome sette lyttell by this lyfe that is to say feare not deathe ¶ It pleased me to rede a paynyms opinion that sayd He is as foolyshe that feareth deathe as he that feareth to be olde For as after yōge age folowith the old so after old age streight foloweth deth And a madde mans poynte it is to feare dethe seinge thinges vncerteyne the whiche may chance and may not chance be onely worthye of feare but thinges certeyn without doubte commynge muste be loked for not feared The necessitie of deathes commyng is equall and without remedy so that other to complayne or to flye at deathe hit is a playne madnes For who can complayne to be in the condicion in the whiche indifferently al men of this worlde be ¶ And agayne yf the payne of dienge were a thinge to make death fearefull fyrst it shulde be a comforte to remembre that after the peyne of deathe there shall be no more peyne and as Epicure saith If it be an extreme soore payne it is shorte For no vehement peyne can be longe This were inoughe to make death not moche to be cared for Euery way deth is a thing neuer to be feared of a wyse man and neuer to be out of mynd both with good men and wyse men And as for the feare of death were not he I pray you a starke foole that wold wepe and wayle bicause he was not born to this lyfe a thousande yeres agoo no lesse a foole is he who so euer soro with bicause he can not lyue a thousande yeres to come For these .ii. sayinges be euen and equally true you were not you shall not be So that one mynde shulde be in vs as well to remembre we shall not be as to remembre we ones were not It is no newe thyng to dye our fathers our grantfathers our great foresiers be gone the way that both we shal go and al that folow vs must come the same ¶ More ouer in as moche no labour wyt craft nor diligence preuayleth to escape dethe no power no ryches no auctoritie helpeth but all indifferentely be called of dethe all without choyse must folowe the trayne of deathe no corner can hyde vs no walles can defende vs no waye nor meane no intreatie no prayer no suite nothynge vnder heuen can kepe vs from deathes hande Let vs than take a lusty courage of this desperation seinge there is no remedy lette vs manfully go to it The most fereful and cowarde bestes that of nature be made to fly when they be dryuen in to suche straytes that they can rounne no further they ▪ turne them and with the power of theyr myght they inforce to escape And surely it is euer sene that those ennemyes be euer moste terrible the whiche be dryuen by extreme force to fyghte For necessite correcteth and chastiseth our hartes moch more sharply than vertue can do Wherof a desperate mynde shall do greatter actes or at the leest no lesse than a valiant stomake can doo In this necessitie of dethe we nowe be all it is vayne for vs to flye or to ron away our feare can fynd no place of flyght Lette vs imagine the trouthe as in dede it is that we be al betrayed to dye It is so Iohn that without doubt we be all kept in a streyte corner to be rydde of this lyfe There is no hope of remedy All this people that you se howe longe thynke you shall be It shall not be longe but all shall by the course of Nature be called hens to dethe and there hydde It maketh no force neither of the day nor of the place There nedeth no question to be asked eyther where or whan al must come to one end other soner or later other before or after What nowe Iohn dothe not he seme vnto you a shamefull cowarde and a fearefull wretche a playn kikkes without an harte that with moche intercession with many prayers desyrethe a lyttelle delaye of deathe If you sawe one stande in the numbre of many that shoulde be hedded makynge most instant suit to the hangman that he might be y e last that shulde put his heed to the blocke wolde you not say fye vpon such a wretched knaue that so moche feareth deathe beynge nowe at the poynt to dye whether he wylle or no and yet this maner nowe is with vs all For the mooste parte it is greattely valured with vs to dye somwhat behynde other none is so nygh deathe by age that desireth not to differre from this day vntyll to morowe when in trouth suche a weake mynde is in effecte deed and buryed longe before the body fayleth Lifte vp therfore your hart onely bycause there is no remedy desyre not to flie when there is no place to runne to lette necessite gyue you a courage if al other strength decayith What a stomake was in the sayd Canius of the which sorte the stories make mention to haue ben many amongest the paynymes ¶ A tyrante fierselye thretened Theodore the philosopher that he shoulde dye and that his bodye shoulde lye to crowes vnburyed wourshyppefully sayde aunswered this Theodore to the tyrante Thou mayste be prowde of thy power By cause one ounce or two of bloudde is in thy handes And as for the burialle of my bodye O howe folyshe thou arte if thou reken it to be any dyfference whether I rotte vnder or aboue the grounde ¶ Of suche coragious aunsweres the storyes of paynymes be fulle But moche more the bookes of Christened men be fulle of suche ensamples ¶ Christes faythe made innumerable stronge champions inuincible stomackes not onelye towarde death but ageynste all the cruel deuises that could be founde to make deathe more paynefulle than deathe The holye martyrs were so farre from all poyntes of feare that they semed to enforce and to stryue to haue death gyuen them Theyr myrthe was to suffer the horrible persecution of tyrantes No reason nor lernyng could worke suche strengthnes of hartes in mens myndes as the fayth of Christe brought ¶ Loke howe sayncte Paul reioyseth in his troubles howe he glorieth in his scourgynges whyppynges in his prisonment in his fetters all his lyfe semed to be a contynuall deathe yet his harte neuer gaue ouer but wexed by the peynes daily stronger stronger to suffer a freshe Feare of deathe was soo farre frome his mynde that he was gladde to remembre howe ones he shoulde dye and therby passe to Christes presence whose quarell he defended in this worlde with all his myghte and power ¶ Loke vpon saynt Laurence lyinge broylynge vpon the burnyng cooles as merye and as quiet as though he lay vpon swete reed roses When the turmentours tourned his body vpon the fiery gredy ernes he bad
conscience where euer is a place a seete for the hie maiestie of the holy trinitie All other thinges necessary for this lyfe be not to be cared for nor yet to be valured more then their dignities requirith that is to say no more thaÌ„ is coÌ„uenient for instrumeÌ„tes toles to y e pilgremage passage of this straÌ„ge couÌ„trey For in this world we haue no home our father dwelleth not in his region we be in this lyfe out of our ê“pre countrey we shulde hast home ward to the ioyful preseÌ„ce of our owne father y t abydeth vs in heuen the whiche hath a greatter charge ouer vs his chyldern here than he hathe ouer the beastes or byrdes the whiche by his only prouision without their care lacketh nothinge for their necessitie Moche more sayth our master Christ if we tourned all our care to godwarde we shulde not be destitute of such thinges as necessarily this present lyfe nedeth And where Christe so streytly commaundeth almes dedes sayinge that who so euer helpeth not a pore man in his nede he wil not helpe him nor yet knowe him at the fearefull day of dome in so moche that it pleaseth Christ to say that euery pore man representeth the person of goddes son so that he that regardeth not a pore man despiseth the son of god In this doctryne what thynke you Whether dothe Christe commaunde almes deades for the poore mans sake that shulde take almes or for the ryche mans sake that shoulde gyue almes In takynge almes I fynde no vertue and nedes it is a thynge parteynynge to vertue that Christ wolde haue done Therfore surely it is for the ryche mans sake For it is Christes lesson that techeth vs to haue no inwarde loue to these casual goodes the whiche we must put from vs where we see theym that wante suche thynges And a profe of a perfecte stomake is taken in him that vtterly leauyth and forsakethe all this worlde to folowe Christe the whiche beddeth the ryche man that wyll be perfecte to go sell al that he hath deale all to poore men For as harde a thynge it is to plucke through the smale nedels eie a greatte caboull rope as to brynge a ryche man in at heuens wycket not that it is impossible for a riche man to be saued but by cause it is harde for a man in a whelthy state to kepe his minde in a due order to godward without beyng drowned or infected by the contagious lustes and corrupted plesures the which foloweth the fortunate lyfe of this worlde And nothynge is more in a rich man to be feared than lest he sette his mynde to loue his ryches the whiche loue can neuer stande with the pleasure of god Remembre the sayenge of thappostelle saynct Paule The loue of ryches is the rote of all syn Therfore let not this loue grow in your harte from whense shuld springe the frute of damnation Here of my frende walker I trust you se that without question it is Christes wil to haue vs lyttel regarde this life and moche lesse to regarde all the commodities apperteining to this lyfe It is god that sayth The losinge of lyfe in this worlde is the fynding of life in a nother worlde and that wepynge sorowe peyne tribulation pouertye shame persecution and fynally death in this lyfe is laughinge ioy pleasure ease ryches honour quietnes and fynallye lyfe in the kyngedome of god Contrarye the same maister testifiethe that myrthe welthe reste glorye abundance strengthe libertye rule fynally life in this worlde is lamentyng grefe trouble slaunder myserye wekenes thraldome bondage and fynally deathe in goddes reygne In this tenor and key sowneth al our holy scripture Wherfore my thynke it is inough to proue to a Christened man that the welthy state of this worlde is vayne and ieoperdous by cause Christe so teacheth and preacheth and surely a greater profe by reason for this matter with you I wyll not vse atte this tyme. Let Christe be beleued that beddeth you gether a tresure in heuen where your ryches shall besure from mothes wormes and rustynge from theues fyer and water If your treasure be ones couched in heuen streyghte your harte shall also be there and soo shall you take no pleasure of taryinge in this lyfe but rather it shal be werines and tediousnes to you to be here absente from your hartes desyre the whiche alwaye stycketh and cleueth to your treasure in heuen If hit soo be that after Christes consaille you haue there put al your goodes and substance If nother we feare death nor loue this lyfe I thynke the chefe impedimentes lettis of our purpose to dye wel be taken away nowe we may a litel deuise what thing may helpe vs in our iourney after these stones and blockes be gone ¶ In my mynde nothynge shalle further vs more to a gladde deth than shall an ordinate lyfe that is to liue in a iust a due maner after one rule one forme euer awake in a quicke remeÌ„braÌ„ce of death as though euery houre were our last space of induraunce in this world When you rise in the morning determine so to passe y e day folowing as though at nyght a graue shuld be your bed Let euery daye be reckened with you as your last This minde shal make you bestowe well your lyfe the whiche is to you vncerteyne howe longe it shall contynue ye rather in doubte you be how sone or how shortly life shalbe taken from you What so euer you take in hande bethinke you that before you ende it death may oppresse you workynge This is the thynge that Christ wolde haue vs do when he so often warneth and admonisheth vs to take hede and to loke aboute vs bycause nother the daye nor the houre of our callynge is certayne to vs. Therfore it is our parte of a tyme so moche vncertaine to make a time sure certayne and present that we neuer be taken vnwares by the whiche meanes we shal gladly suffre deth seyng it is a thyng so longe before prepared For why shulde it be a strange thynge to reken euery day to be the laste I see not but that thynge that happeneth and chanseth to some of vs myght come to any of vs and lyke wise all might haue that that a fewe hath There is no cause to deny but as wel this day you or I myght dye as we see this day some other deed though we be not deed this daye yet it is trowthe that this day we dye and dailye sithen our fyrste byrthe we haue died in as moche that dayly some parte of our life hath ben diminished euer as we haue growen so euer life hath decresed We were babys we were chyldern we were boyes we were yonge men all these ages be loste and tyll yesterdaye all tyme past is gone and lost This same selfe day that we nowe lyue is deuyded and parted with death Styll without ceassing we approche