PREPARATION TO DEATHE A boke as deuout as eloquent compiled by Erasmus Roterodame Phil. 1. MIHI VIVERE Christus est mori lucrum THE PREFACE DESIDERIVS ERASMVS OF ROTERODAME to the ryght noble lorde Thomas Erle of wylteshyre and of Drmanie sendeth gretynge TO THE VERY PERfyte conclusyon of Christes lore your lordeshyp calleth me mooste noble Erle and yet more noble in the study of godlynes than in the ornamentes of fortune in that ye prouoke me to adde to my former bokes some lytle thynge teachinge howe a man ought to prepare hym to deth For this is of mans lyfe the last part as it were of the playe wherof hangeth eyther euerlastynge blysse of man or euerlastynge damnation This is the laste fyghte with the enemye wherby the souldiour of Christe loketh for eternall triumphe yf he ouercome and euerlastynge shame if he be ouercome As tonchynge my selfe I haue bene hole in this busynesse this great whyle where as youre exhortation was as who sayth a spurre to hym that renneth Howe be it at that tyme I studyed for myne owne priuate comfort But your goodnes coueteth that also this frute throughe vs myght be made commun vnto many Wolde god that the lorde of his goodnes wyll graunt to your most holy requestes and to myne endeuour a prosperous ende at leaste I wyll not wrastle againste his wyll throughe whose instincte I suppose this myne obsequye and seruyce to be demaunded of your lordeshyp ¶ Fare ye well At Friburge the Lalendes of Decembre the yere of oure lorde a thousand fyue hundreth thyrty and thre A BOKE OF ERASMVS OF Aotcrodame how euery man ought for to prepare hym selfe to dye OF ALL DRADFVLL thinges death is moste dradfull sayth a certayn Philosopher of greate fame but which had not herde that heuenly Philosopher whyche hath taught vs not onely with wordes but also with euydente examples that a man perysheth not by death of body but is drawen in sondre and that the soule is ledde forth as it were out of a prison most paynful in to blessed reste and the body also shall lyue agayne to be partaker of the glorye He had not herde this principle of the spirite Blessed be the deade whiche dye in the lorde He had not herde Paule lametynge and syghynge I couet to be dissolued and be with Christ. And Christ to me is lyfe and deathe is lucre But it is nothinge to be merueyled at if they whiche beleue that the hole man perysheth by death nor haue not this hope whyche onely the fayth in Christe worketh in vs eyther bewayle the deathe of other or feare and abhorre their owne This is rather to be merueyled that there be so many such as I am which whā they haue lerned and do professe al Christis philosophie yet so feare death as thoughe eyther they do beleue that nothing of man remayneth after the brethe expired or as thoughe they mystruste the promyses of Christ or els as thoughe they vtterly despayre of them selues The first propretie of these thre is of beastly personnes suche as Sardanapalus was The seconde is of infidelles which haue no truste in Christ and the thirde is of theym that be ignoraunt of goddes mercye In this behalfe they seme lyke to hethen persons that be ignorant of god For he is ignoraunt of god that knoweth not hym to be of infynite mercy This without question that the commun sorte of men do thus feare at the namynge of death cōmeth partly of the vnstedfastnes of faith partely of the loue of worldly thinges He knoweth of no tremblyng which in ful trust sayth with the spostle Whether we lyue we lyue to the lorde or whether we dye we dye to the lorde Wherfore whether we lyue or whether we dye we be the lordes But that the lorde ones hath receyued into his protection can not peryshe Out of this fountayne springeth the voyce of the prophete wytnessynge his vnfearful mynde If I shuld walke in the myddes of the shadowe of deth I wyll not feare euyls bycause thou arte with me For the faith full lorde neuer forsaketh them which yelde them holly to his grace but kepeth them as the moste tender parte of his eye For he is lorde both of lyfe and death to whome nothinge is deade but all thinges lyue which cleaue to hym by faith Of the weakenes of faythe is gendred the loue of temporall commodities For if with our hole herte we beleued the thinges that god hath promysed vs by his sonne Jesus all the delectations of this worlde shoulde sone be lyttell regarded and death whiche setteth vs euer vnto them with a paynefulle but yet a short passage shuld be les feared The wyse man cryeth O death how bitter is thy memorye But what addeth he To a manne hauynge peace in his substaunce He sayth not hauynge ryches For many good men haue possessed rychesse but to him that hath his quietnes in them That that is spo ken of ryches the same is to be vnderstond of honours pleasurs wyfe childern kynsfolke frēdes of beautie youth good helth brefely of all kynde of commodities which death plucketh frome both good and euyll The more ferventely we loue a thynge the more paynefully we be plucked frome it If thou be in loue with anye thynge thou shalte leye it downe agaynste thy wyll sayth certayne wyse pagane Now he is in loue with these temporall thynges who so euer resteth in them as in propre and perpetuall goodes where as these are but borowed transytory to be layde downe not onely paciently but also thankfully so oft as he demaundeth them agayne which gaue them For in these worldly goodes a manne to set his rest this is to enioye theym whiche he ought to vse and that also by the waye and as it were in his passage as the apostle aduertyseth the Corinthes It remayneth bretherne that they that haue wyues shulde be as not hauynge and they that wepe as not wepynge and they that ioye as not ioyenge and they that bye as not possessynge and they that vse this worlde as thoughe they vsed it not For the fashion of this worlde passeth awaye We be wayfarynge men in this worlde not inhabytantes we be as straungers in Innes or to speke it better in bouthes or tentes we lyue not in our countrey This holle lyfe is nothinge elles but a rennynge to deathe and that very shorte but death is the gate of euerlastynge lyfe ¶ Amongest the Iewes bycause contractes and purchases were expyred and ended by a certayn daye by the order of their lawes how moch shorter the space of tyme was so moche was the price of thinges the lyghter Than howe moche more ought al these transitorie thinges be of lytel regard that are in daunger of so manye chaunces whiche though no casualtie plucked away yet death plucketh away all from all men Adde herevnto that they whiche renne at a game se howe moche space they
death by whiche we be transformed frome the ymage and forme of the old Adam into the ymage of the new Adam which is Christ our lorde This is a separation of the fleshe frome the spirite Nor here is no small wrastlynge nor so moche as any hope of victory if the spirite of Christ helped not the weaknes of our flesh But the grace of hym in vs hath slayne the olde man so that nowe we be led not with our spirite but with the spirite of god nor we our selues lyue not but Christ lyueth in vs. This moste happye deathe whether it hath chaunced to any man fully in this lyfe I can not saye Neuerthelesse the goodnes of our lorde vouche safeth to supplye of his owne that that our imbecillytie can not do This deathe is to be coueted and with all our deuoyr practysed and meditate through out all our lyfe Lyke as saynt Paule wryteth to the Corynthians Alwayes bearyng the mortification of Iesu Christe in our body that also the lyfe of Iesu myght be manifested in oure bodyes To the same he exhorteth the Colossenses Mortyfye your membres which be vpon erthe He byddeth not pluck out the eyes or choppe of the handes or cut awaye oure preuey membres but what membres It foloweth Fornication vnclennes lust euyll concupiscence and couetyse The common sorte of men mourne for thē the which dye but blessed Paule to the Colossia ns reioyseth this deathe Ye be sayth he deade and your lyfe is hyd with Christe in god This deathe is mother of the spirituall lyfe lykewyse as synne is the father of the spirituall deathe and also of the deathe infernall But in these kyndes of deathe the moste parte of men behaue theym selfes preposterouslye and cleane contrarye to that they shoulde doo At the mention of the bodyly deth how tremble we for fere They of old tyme hated Cypresse for no other cau se but that it was wonte to be had in buryals and also the herbe smallage bycause graues were hanged about with it And at this day there be many which at the sauour of frank insence stoppe their noses and vse fell curses and execrations for bycause as I suppose at buryals fumigations be made of it But the spirituall deathe is more horrible than syxe hundred deathes of the body and to this wylfully and with great courage we runne gloryenge and bostynge whanne we haue done wyckedly reioysynge in thinges moste vngodly We be dismayd and besyde our selues whan we be in ieoperdye that the sowle shuld departe from our wretched body which shulde lyue moche more happyly out of this prison but how moche more iustly ought we to be dismayde whan we be in peryll lest god the lyfe eternal wil forsake our sowle The howse wherin any hath dyed is called cōtagious pestiferous and funestall and we stoppe our noses whā we passe by it But the wyse man iudgeth it farre better to go to the hous of mourning than to the house of feastynge In mourninges we be naturally heuye and sadde But this heuynes bycause it is after a godly fashyon worketh in vs a stedfast helthe saluation Whyles it warneth vs of the laste tyme and of the thinges ensuyng the same and calleth vs backe to repentance nor suffreth vs not to synne eternallye They be happyly present at a mournynge whiche so bewayle an other mans bodyly deathe that they begynne to be moone them selfes whiche be stryken with a more greuous death whether than is better to deuoure a bytter potiō that by the peyne of one howre thou mayst gayne perpetuall helth of thy bodye or elles in a feaste to drinke pestiferous and venomous swete wynes whiche with their shorte pleasure maye brynge to the drynker sodeyne deathe But of these thynges many men are so clere careles that in baudy cornars they singe and make mery as dronk as myse Some make their auaunt and reioyce whyche by fraude and disceyte haue citeyned to ryches some triumphe whiche with wycked craftes be rysen to honours and promotions Do not the commū people call the wallowynge in stynkyng lustes and delicious fare a lyfe But tho that thus lyue be twyse deed First bycause they be voyde and destitute of the spirite of god Secondly bycause that euen nowe all redy they be the children of damnatiō and of the euerlastynge fyre For lyke as the lyfe of good men deed in the fleshe is hyd in god and shall appere and shewe it self togither with Christ so in these whiche haue gyuen them selfes to the flesshe the death eternall is hyd and shal appere in the last iugement Onely hope dothe seuer the synner in this lyfe from hell For as longe as the breth is in man so longe he hathe hope of pardon forgyuenes How be it we had nede to take right good hede lest our hope whiche cometh not of faith and charitie deceyue vs. Thus some man flattereth hym selfe I am yong I wil take the pleasure of this world whan I come to aage thanne wyll I fall to goodnes But O thou hard hart who hath promysed y t to come to age Another saith whyle I am in the flowers of my age I wil folowe my luste and pleasure whanne I am maryed than I wyll begynne to be thryfty But O thou flatterer of thy self how knowest thou whether thou shalt lyue vntyll to morowe There is perchance some manne that thinketh thus I will at laste make my selfe a fryer or a monke and than I wyl bewayle my lyfe euyll spente In the meane whyle I wyl vse the pleasure of this world Admyt that lyfe be graunted the who hath promysed the that thou shalte haue this mynde and wyll to forsake pleasures imbrace repentance Can euery man that wyl gyue to hym selfe this mynde Onely the grace of Christe is cause that a man can repent and come agayne to his herte But he frely and at his owne lybertie gyueth it to whome he wylleth and whan he wylleth Certes as touchyng the synner he is now all redy in hel Is it not a prodigious blyndnesse that a man beynge in so horrible state wyll prefyxe hym selfe a daye whan to recent hym of his lyuinge the which man yf he shulde fall into a pyt or be cast in prison wolde thynke all the hast of them that shuld alucke hym out to slowe Out of the pytte he wolde forthwith crye for mans helpe whan he is set in so great euyls wyll he not 〈◊〉 continent desyre goddes helpe whiche onely rayseth the deed Who so euer than in this lyfe will diligently practise the traniformatorye death and vehemently abhorre the deathe spirituall and the deathe infernall shall lesse feare the deathe of the body whan it approcheth which dothe not seuer vs from god but hathe ioyned vs nerer to god and maketh an ende for euermore of al afflictions with the whiche this lyfe is on euery syde vexed and setteth vs ouer to euerlastynge reste Thou wylte saye
It setteth ouer to reste but the sowles of good men Trouth it is For the dethe of sinners is moste euyll Than while thou lyuest and art in thy floures do thy deuoire that thou mayst be of the ryght wyse men For rightwyse is also he whiche with his harte acknowlegeth and damneth his own vnryght wisenes and fearynge the perpetuall fyre fleeth to the saynctuarie of the mercye of god to holsom remedies of penance But they which in al their lyfe euen as though they were immortall folowe their sensualle lustes beinge vtterlye deaffe and wylle not here the voyces of god so ofte so louingly prouoking to repentance what meruayle is it though they be troubled whaÌ„ extreme necessitie calleth vppon them Than haue they ynough to do with their sicknes whiche suffereth them to do nothyng els with the phisitions with their heires with them to whom they bequethe and with wayters for prays with creditours dettours with wyfe and chyldren with stuardes and seruantes with frendes and foes with durges and buryal with confessions dispensations and censures with restitutions and making amendis with sondry doutes of conscience fynally with the articles of the feythe Farther with the world whom bicause he hath loued ouer moche he leaueth with euylle wyll more ouer with the selfe death of the body whervnto he is vnprepared fynallye with the diuell which than layith about him with all his engins and falsities with helle which than obiecteth and layth before hym the most vgly and bradfull furies But to so great a rout of busynes that momeÌ„t of time suffyseth not but al diligence must be taken that to that extreme and most greuous conflyct a man come most lyght and voyde of all busynes Som man wyl aske by what menes this may be Let vs here Ecclesiastes yeuyng goode ounsaill Remembre sayth he thy maker in the dayes of thy youthe before the time of thy afflictioÌ„ cometh Let vs here also Ecclesiasticus Before the dome gette rightwisenes vnto the before syckenes seke phisike and before dome examin thy self and in the syght of god thou shalte fynde mercy Before sycknes humble thy selfe and in tyme of infirmitie shewe thy conuersation This is ooutles a right holsom counsell yea though the day of deathe were knowen vnto vs. Howe moche more the thing is to be done syth euery day to euery man is to be compted the laste Whyle we liue and be in helth let vs discusse as moche as we may and ryd our manyfolde busynesse and er syckenesse doth fyxe vs to the bedde let vs dispose for our householde The fyrste duetie is to remembre our maker that by pure confession and repeutance we may come ayen into his fauour Lette vs examyne our conscience cutting of what so euer we fynde there hated of god that whan syckenes dryueth vs to the barre to here our iugement we may fynde mercy Who that in prosperitie lyft vp theyr styffe and stubburne neckes ayenst god do we not se howe they cast doune and humble them selfes if any stronge sharpe disease threteneth them to dye But howe moche more plesant and thankful were it to god if of our own motion we dyd that thing betymes whervnto siknes compelleth whaÌ„ it is late Let vs prostrate our selfes with the publicane and with the synfulle woman mencioned in the gospelles in the syght of god with teares almes dedes praiers other good workes pacifieng goddis wrath and in tyme of syknes such shal be our deth as was our lyfe Some do abhorre from ma kynge their testament as though in it were some euyll lucke of deth But the making of thy testament good felawe causeth not the to dye the sooner but safelyer In this behalfe heppyer is the condition of them that be called relygious persones bycause they be free and voyde of all cares touching testamentes But they whych haue children or brethreÌ„ or els any other heires let them prouyde that there growe noo contention betwixte bretherne and alies in the partition of the goodes They that haue no heyres lette them prouyde that they leaue nar to theym that come after matter and occasyon of suite and riottous rapine Brefely soo lette theym whan they be in helthe order dispose and dispatche these mattiers that they haue no nede in theyr syckenes to busy and vexe them selues with suche maner vnseasonable cares More ouer if any man be wrapped in any perplex and doutefull cases as of matrimonie of censures of the churche of vowes of restitutions or reconciliations let hym rydde hym selfe of such whan he is hole and sound nor let him not reserue any intanglynges vntyll his last bay They do well whiche whan they lye byenge commaunde theyr executoures to make for them restitution of their euyl gotten goodes but they do farre more wysely whyche whan they be in helthe doo that thynge them selues whyche oftentymes is commytted to thexecutours in vain Agein they do well whiche at the poynt of death forgyue all men theyr offences and praye lykewise that they may be forgiuen if they haue offended any person but it is far more thankfull to god and more sure to the quietnes of coÌ„science if they do the same whaÌ„ they be in helth not for feare of dethe but for the loue of Christe They do wel whiche bequethe parte of theyr goodes to the reliefe of the poore but it were a sacrifice moche more thankfuller to god if after the rate of thy substance woldest thy selfe releue thy poore neyghbours For it cometh not alway to the nedy whiche the deed assigned vnto them and if it cometh it is now an others and not thyn which is bâ—â—owid What there be many diseases of that sorte that they gyue no space of disposynge nor I wyll not nowe recyte the sodeyn and vnthought on chances which albeit they oppresse not al persones yet all muste loke for them bycause they may happe to all Lyke as it chaunced to the folyshe man in the gospell whiche promysed hym selfe longe and swete lyfe It was sayde vnto hym This nyght thy soule shall be fette fro the. Al pray that they may escape sodayn and vnprouyded deathe For euery where these wordes a man may here From sodayn and vnprouided deathe delyuer vs lorde What is it that these do pray for Is euery sodeyn deathe detestable No certes For The ryghtwise man with what so euer deathe he be preuented is in rest For it can nat be an euyll deth beit neuer so sodeyne before whome went good lyfe Why rather praye we not thus Frome an euyll lyfe delyuer vs lorde But why be we not ashamed to call an vnprouyded deth whiche dayly thrusteth it selfe into all our senses from our chyldhod what other thynge here we than gronynges of them that dye What other thyng se we thaÌ„ corses caried out than pompes of mourners than grauestones tombes and titles of deed men That yf we be lyttelle moued with the deathes of straungers howe ofte dothe
For that he hath ouercome vndoutedly he ouercame for his membres sakes on whome he holly bestoweth hym selfe For what were we sely wormes of our selues Christe is our Justyce Christe is our vyctorie Christe is our hope and surenes Christe is our tryumphe and crowne He was borne a chylde but which Esai omitted not to vs he was borne to vs he was gyuen In lykewyse for vs he taughte for vs he healyd diseases caste forth dyuelles for vs he hungred and thyrsted for vs he was blasphemed for vs the time of deth approching he was striken with heuynes and werynes of lyfe for vs he swette bloud for vs he was bound and beate for vs he dyed and reuiued fynally for vs he sytteth on the ryght hande of the father Whyles he toke vpon hym all euyls due vnto vs he delyuered them vnto vs that we shulde ouercome theym Nowe that he hathe broken theyr strengthes hath added the strongenes of spirite according to the measure of our afflictions He hath shewed vs the way howe to ouercome he hath added a desire of figh ting to the fyghters he ministreth help So he ouercometh in vs if so be that we tary in hym We tarie by faithe and charitie If ye aske where this chyrograph or handwrytynge that assureth vs remaineth I answer in the canonicall scriptures in whiche we rede the wordis of god not of mē To these no lesse credence is to be youen than if god had spoken theym vnto the with his owne mouth yea I dare boldli say somwhat more largely For if god had spoken vnto the by some created lykenes perchaunce accordinge to thexample of certayne good men thou woldest haue doubted whether there were any disceite in the thynge But al this doubte the perpetuall consent of the catholyke churche hath cleane take away frome vs. Than in this handwriting to studye all our lyfe is the best preparation to dethe As thapostle sayth that by pacience and cōsolation of scriptures we maye haue hope Agayne if a man demaundeth how and whan Christe ouercame these I answere he ouercame the flesshe and shewed vs the maner of ouercomynge where as he fearynge and abhorrynge deathe accordynge to the nature which he toke vppon hym sayth to the father But yet not as I wyll but as thou wylte And in an nother place he wytnesseth of hym selfe sayenge I came not to do my wyll but his that sent me Nothynge is soo horrible to mans nature that by the helpe of Christe is not ouercome if we commytte and submytte vs hole to goddis wyl and in our moste greuous stormes of tribulations haue all tymes in mynde the sayenge of the good father and kyng Dauyd It is the lord let him do that semeth best in his eyes These wordes be not magicall but they be stronger than all enchantementes whiche who so euer pronounceth with his hart and cōtinueth with this trust he can not despayre thoughe the hole route of euyls with al the diuels in hel shuld inuade him Almyghty is he that fyghteth for vs and which speketh in the Psalme with hym I am in tribulation I wyll plucke hym oute and I wyll gloryfyē hym Whan thou herest with hym doo not prayse thyn owne strength but haue an eye to the power of the helper Whan thou herest I wyll plucke hym out be not desperate of mynde thoughe thou be somwhat longe in tribulations He wyll do withoute doute that he promysed and he knoweth whan it is expedient that thou shouldest be lyghted of thy euyls Whan thou herest I wyll glorify hym be thou assured that as thou were felowe with Christe of the Crosse so thou shalt be felowe with hym also of glory But remēbre what went before He cryed to me It is thy part to crye to crye to the lorde not to the succours of this worlde not to thy strengthes and good dedes but to the lorde which onely maye delyuer the frome these euyls Nothinge is frayler than man and yet no man can expresse with how many and how outragious euyls and fearefull myschefes he is besicged For to omyt thūders erthquakes see rages grounde openynges warres robberies wytchecraftes who can recken vp all fourmes of diseses And amongest these how many be there so horrible and so paynefulle that a man shall quake for feare to here them but named of the which sort be the fallynge syckenes the palsey the flayinge of the bladder the frāsye I wyll not speake of the often inuasiōs of Pestilences which dayly springe not only newe and newe but also worse and worse against all the remedyes of the Phisitiens so that it is most truly spoken of the Poet. ¶ Mille modis leti miseros mors vna fatigat Onely death with his cruell dart By thousand meanes make man to smart ¶ How is it possible that we so weake both of bodies of myndes can be able to match be good ynoughe for so many outragious stormes vtterly we were vndone though the burden of synne were away yf the hand of the lorde helped not oure imbecillytye Nowe remayneth an other myschefe that is to wytte the worlde whiche bringeth to good and godly persones no small batayle I call the worlde the olde man with his actes and concupiscences Howe be it vnder the name of worlde ye maye not vnconuenientely vnderstonde menne gyuen to this worlde which neuer haue ceassed nor neuer shal ceasse with their vttermost power to warre against Christ and his disciples But vnto this batayl Christ armeth vs sayeng Be bolde I haue vanquyshed the world But howe farre strange he was frome the concupiscence of worldly thynges he declareth whan he sayth The sonne of manne hath not where to reste his heed For therin euerye manne resteth his heed wherin his mynde is in quyete and as it were slepeth And how violent and croked this world is they knowe whiche ernestely go about to lyue vertuously in Christ Jesu He toke vpon him our concupiscēce but none otherwyse thanne he toke synne suffrynge for vs punyshement whiche was due for our affections and actes But all engyns and ordynaunces that this worlde had it threwe vppon our lorde as shame sclander awaytes myght tourmentes deathes What dydde not this worlde to the entente it myght vtterly quenche the name of Christe And so he lyueth and flouryssheth bothe in heauen and in erth Our lorde hath ouercome not that we shulde nowe slepe but that we shuld not despayre He hathe delyuered vnto vs our enemye not vtterly dead but broken vanquyshable to th entent that we by oure fyghtynge maye haue a crowne of glorye prepared for vs. If thou askest howe this worlde maye be vanquysshed John̄ the inwarde disciple of Christe teacheth This is quod he the victorie which ouercometh the worlde your Fayth Fyght than faythfully castyng all thy trust in the lorde nor doubt not but throughe his fauour and ayde thou shalt be a conquerour ¶ Now resteth synne wherein vnhappily we
consūmation and ende of the world it was ordeined and by fatall destenye prefixed euery man ones to dye And therfore the grekes call dethe in theyr langage moros whiche cometh of the verbe miro that is to say to allotte bycause it is allotted distributed and appoynted to all men alyke and indifferently to kinges bishops dukes erles barons knyghtes esquiers gentylle men yomen and beggars What impacience is it than a man not to fynde in his harte to suffre that euylle whiche is common to suche so greatte and soo many Doste thou flee with all the holye men to submytte thy selfe and surrender that thynge whyche wyll thou or wyll thou not must be rendred and repayed to nature He that of nature was immortall for the became mortall And dost thou which art borne to dye and haste deserued deth so oft require besydes all other men to be had immortal Wherfore recount thou here with thy selfe howe many and what felawes of this sort and condition thou hast and so doinge thou shalt beare more euenly and with a more quyete mynd thin allotte and state Otherwise if thou do vndoutedly thou shalt seme no lesse proude and presumptuous in disdainyng that thou shalte dye than if a man wold dysdayn that he is borne or that he is created a man and not an aungelle This is the fyrst asswagement of dethe whiche in my conceite is not smalle And it shall be made stronger yf we iustely accompte with our selues what maner thynges tho be whyche we haue lefte here behynde vs. For many feare deth only hauing regard to the commodities whiche they leaue here behynde Than come in mynde the swete sight of the sonne the moste goodly ordynance of the fyrmament the pleasant hewe of the springynge world playes feastes wyfe chyldren house gardeynes But thou must open the other eie wherwith thou mayst beholde how moche more of euils and incōmodities thou leauest behynd than of plesures and commodities and in very those whiche appere good and cōmodious howe moche calamitie and bitternes is migled therwith Reuolue in mind all the degrees of lyfe consider howe foule the conceyuing is howe perillous the bearyng howe myserable the delyueryng and byrthe in how many dangers of hurtes the infancie is in howe great ieopardie of iniurie and wronge is chyldhode howe spotted with vicious lyuyng is youth with how many cares distracte is the mannes age in what myserie and wretchidnes is olde age and this thinge seriously reuolued in memo rie I stande in doubt whether a man canne fynde any one person so happily borne that if god wolde graunt vnto hym to begynne and come vp agayne by the same steppes euen from his conception through oute all the hole proces cours of his former lyfe vntyll age to enioye lyke pleasures and to suffre like displeasures wold take this proferre annexed to suche condition What notable blyndnes is it than so greattely to be troubled whan that thynge is to be surrendred which if it were lauful for vs to begin a new we wold refuse I omit now the euils in which this life is so wrapped that certain hethē men iuged nothing to be yeuē to man of the goddis to speake after their maner more liberally bountifully than that they haue addid vnto him a power liberte to be reue him self of his life so ost as shal be sene vnto him And that noble poete douted not to pronoūce no liuing thing more wretched than man Than if thautoritie of the hethen prophet be light Ecclesiastes that godly holy person feared nat to write that Better is the day of deathe than of the byrthe Thus moche haue we spoken of euylles nowe of goodes and plesures recount with thy selfe howe many cares and thoughtes ryches do brynge from whiche nowe thou canst nat be plucked away how moch more gall than hony the wyfe bringeth for whose loue thou fearest nowe deathe howe moch busynes and care of mynd bredeth the bryn gyng vp of thy chyldren how moch grefe and disworship do their maners cause Adde to all these the mynde of man alwayes decaying drawyng downeward to wors and wors For though not in al yet surely in the moste part of men the sayeng of Austyn is true Qui maior est etate maior est iniquitate He that is greatter in aege is greatter in wyckednesse Fynally sette on thy right hande the pleasures and commodities of this lyfe and on thy lefte hande the incommodities and cōsyder the shortenesse of the hole tyme that we lyue here Infancy is not felt chyldhod slyppeth away er we be ware youth is takē vp with sondry cares age crepeth vpon vs er we perceyue it what is the hole summe of this lyfe but a minute to that eternitie wherto we be assumpte if we lyue wel and plucked down if otherwyse Of these thin ges an ernest contemplation is no light remedy ayenst the horrour of deathe An other is whiche is stronger also thā this that the lorde dieng for the hath caused that dethe whiche heretofore was the passage to hell is nowe the yate to heuen and whiche in tymes paste was the begynnynge of euerlastyng punishmentes is now the entrynge to euerlastinge ioyes so that now to them that trust in Christ deth is not onely no damage but also a great auayl and lucre And to the ende that no parte of man shulde be myssed he hym selfe arrysyng agayn with holy men a great multitude hath made vs to haue a moste assured hope that the tyme shall come whan our bodyes shall reuyue in the laste day and than glorifyed shal take again euery one his gest the soule to be from thensforth a solas and no lengar a burdeyne But of deth forthwith we shal haue a place to speake more at large Nowe to accomplyshe the matter that we be in hand with one euyl is yet left to speke of more terrible and more horrible than all these gathered togither into one heape I meane helle from whens they say no man can returne whiche swaloweth vp all togither nor neuer yeldeth ageyne that it hath ones deuoured This is the puddell dungeon of desperation and as the Apocalips speaketh the seconde deth Let euery man thynke with hymselfe what maner of lyfe that is where is of all euyls the greattest that is to say immortalitie where a greatte parte of punyshement is the felawshyp of diuels and wicked men where is fyer neuer to be quenched to which ours if it be comparyd is very yce Adde that fyer is there the leste portion of sorowes whiche sorowes neuertheles be so greate that of mans wyt they can not be compassed no more thā can the ioy felicitie of them that be good In euils be they neuer so greuous neuer so longe yet some comforte and asswagemente bryngeth hope as it were a certayne lyttell starre shyning afarre of in moste thicke and profounde darkenes but hell with extreme euyls hath extreme
desperation annexed thereto wherfore the horrour of this passeth all horrour which yet our most mercifull redemer to th entent he might mitigate and make lesse paynful vnto vs vouchsafed to take it vppon him selfe That in the gardeyn he was so dismayed and so taken with extreme peynfulnes of harte that he swette blod was the infirmitie of our nature And that he nayled to the Crosse cryethe My god my god why haste thou forsaken me Farre from my helthe be the wordes of my synnes semeth to fele in his minde the horrour and feare of tourment and peyne perpetuall For what remayneth to theym that be destitute and forsakē of god but extreme desperation Nor it ought not to seme wonderfull that he toke vpon him this most heuy affection whiche also toke vpon him the synnes of all menne so that either of these two euyls inuyncyble to our strengthes by his mercy he made vincible Nor these thin ges doo not mynyshe the dygnytie of oure redemer but declare his vnspeakable charytie towardes Mankynde Under the fygure of hym speaketh Dauyd in the Psalmes The sorowes of deathe haue compassed me aboute and the flouddes of wyckednesses haue troubled my mynde and the snares of deathe haue preuented me We deserued hel he an innocent toke the feare vpon hym for vs to th entent that if like affection shulde inuade our myndes eyther by reson of the prcuitie in our owne conscyence of our wyckednes and manifolde synnes or by reason of the weakenes of our nature we shuld not cast away our selues nor to be fals harted but fixyng our eies on Christ may yea in despairing haue good hope Though the flesshe despayre thoughe reasone despayre yet lette faythe euen frome Helle crye to the lorde Lyke as Jonas whatte tyme he was vtterlye in despayre cryed oute of the Whaales bealye and was herde For that alsoo shewethe the psalme where as it foloweth by and by In my tribulation I called on the lorde and to my god I cryed and he herde me out of his holy temple The temple of god is the churche or cōgregation of good mē this is the tower of faythe Syon the citie of our strengthe Hyther he that wil crie euen from the depe pytte of hel the sparke of fayth yet quick he is herde Therfore whan al the powers of man be drowned downe vnto hell yet let fayth crie with most blyssed Job Although he kylleth me I wyl trust in hym For this is with the fayth mayster Abraham agaynste hope to truste in hope These than so great euyls the goodnes of our lorde hathe not onely mitigated and brosed so that thoughe they vexe and feare vs yet quench vs they can not but also the extreme damages he hath turned into excedyng and great lucre For what doth synne hurt them the whiche do cleaue vnto Christ what but where that synne abounded now aboundeth also grace and that he loueth more to whom more is forgiuen What auaileth Satanas vncessingly vexing the mēbres of Christ Jesu What but that he dothe increace theyr rewardes and maketh their crownes more glorious Yea more ouer the very cuyls whiche accordyng to the state of our mortalite be cōmune as well to the good as to the badde the goodnes of our lord hath turned them eyther into our lucre or into our medycine howe be it this is alsoo a lucre he turneth them into our lucre and auantage whan we beyng clere from synne beare them pacient lye gyuynge thankes to the lorde for all And into our medicine he turneth them yf any thinge remayneth in vs to be pourged eyther by cuttynge or vsture or by bytter potions Of the whiche sorte be syckenes pouertie age lacke of father lacke of children and other innumerable with whiche the hole lyfe of man is rounde about beset These if they draw vs to murmur grudge desperation or blasphemye be the instrumentes of Satanas and for remedyes be made poysons But yf for this onely thinge they be suffered bycause they can not be eschewed for whiche consyderation manye that knewe not Christ constantely suffered tormentes and death they be the afflictions of nature But yf we take theym as it were of the hande of a louynge father obediently and with geuynge thankes recomptyng with our selues howe moche more sharper punyshmentes we haue deserued and how fell and cruell peynes Christ beynge an innocent suffred for vs synners now they be none afflictions but holsome remedyes or increasementes of heuenlye rewardes On the tone behalfe thankes are to be youen to the moste tender and gentyll father which chastiseth euery childe that he receyucth in fauour other wyles with shorte and softe remedies healyng our sores that he myght spare vs in the worlde to come On the tother behalfe the bountyfulnes of oure captayne is to be magnified and praysed which ministreth vnto his sowldyours a matter of vertue or manhode to the intent he myght crowne them more royally On eyther syde is great lucre oneles perchaunce it semeth a small lucre whan a man is sycke of a capitall and mortall syckenesse drynketh bytter potions and with a lyght and shorte payne dothe bothe escape the peryll of death and enioyeth a perpetuall swetenes of helth or whan the sowldiour for the conflycte of one lytell howre attayneth great ryches for all his lyfe and hyghe honours And by this meanes also our lorde most mercyfull draweth all thinges vnto hym yf onely we lyft vp our eyes to that sygne whiche is set vp on heyght He attracteth and draweth vnto hym all our euyls and tourneth theym into our profyt and his glory of whiche he maketh vs partakers that be graste in him by fayth I praye you what wynne they whiche in their aduersitie tournyng their eyes from Christ grudge and murmur agaynste god Surely that grefe which of necessitie is to be borne they double naye ten tymes fold so moch they make it vnto them selfes and the medicine by euyll takynge therof they tourne into pestiferous mortall poyson for them selfes This vndoutedly is the hyghe and effectuall philosophye and the meditation of deathe in whiche yf a manne whan he is hole and sounde be dylygentlye exercysed death shall not oppresse hym vnprepared Of these that haue bene spoken maye be gathered iiii sundry sortis of deathe a spirituall a naturall a transformatorie and an eternall The death naturall is a seuerance of the sowle from the body The spiritual is a seueraunce of god frome the mynde For lyke as the sowle is lyfe to the body so is god lyfe to the sowle This deathe spirituall hath engendred the naturall death as moche as to the necessitie atteyned as is the religious opinion of the olde diuines Of both these two deathes is gendred the deathe eternall or yf ye wyll so call it the deathe of helle whan the deathe spirituall and the deathe naturall come togither For after the deathe of the bodye there is no place of repentaunce There remayneth a
deth plucke vs by the eare more nere by the funeralles of alyans and kynssolke whiche touch vs by nygh necessitude of nature and of our frendes whom enterchaungeable loue hath glewed vnto vs more straytly than the bondes of nature do ioyne any kynsfolke And if this also be to littell howe ofte hath it monished our own selues of oure owne frayltie For who is there of vs that hathe not sommetyme be brought into the daunger of death eyther by tempest or robberie or battayl or ruine or pestilence or sycknes What way so euer thou turnest the deathe lyeth in await The house is a sure refuge to euery manne but howe many be oppressed sodeinly with fallinges of houses The erth is of the. iiii ele mentes most massy and sure and yet dothe it not otherwhyles synke and swallowe vp hole cities The verye ayre wherwith we brethe and lyue oftentymes is deathe lyke wyse as meate and drynk is Finally hunger and thyrst do they not dayly manace dethe if thou takest not a remedy Farther so oft as man is named he is monyshed of dethe For mortall creatures and men be of al one sygnification What other thynge than doo they whiche praye to escape from deathe vnprouyded but accuse their owne improuydence For to vnprepared persons euery deathe is vnprouyded yea to hym that is an hundred yeres olde Callest thou that vnprouyded whiche thrustyng and shoting it selfe vpon all thy senses doste nat see Soo vnprouyded was the floudde to the wycked persones whych scorned Noe the beadyll and summoner of Justyce whyle he prepared his Arke eatynge drynkyng ioynynge maryages as though that thyng shoulde not comme to passe whyche God dydde threatten Soo vnprouyded felle the distruction to the Sodomytes whyche mockyd Loth what tyme he departed frome theyr Cytie The same shulde haue chaunced to the Niniuites had they not repented at the preachyng of Ionas Who so euer knoweth that god is angry with hym at euery moment let hym loke for vengeance nay let him eschue it rather by exaumple of the Niniuites and of Dauyd Full terrible and dradfulle is the yre of the lorde but yf we caste downe our selues with all humilitie to repentaunce in his yre he wyll remembre mercy The Niniuites at the preachynge of the straunger Ionas were conuerted to penance But we being deafe at so many preachynges of our lorde desire and praye to be deliuered from vnprouyded deathe By so many examples and parables of Noe of Loth and of them whome the falle of the towre in Siloa oppressed vnwares he crieth vppon oure forgetfull slouthfulnes that we shulde be redy at euerye houre He addeth the similytude of the nyght thefe of the faythful steward of the. x. virgyns and soo ofte he crieth on vs Watche for ye knowe not the daye nor the houre and cometh there than any dethe to vs vnprouyded Yea there cometh but to the retcheles vnprouyded persones or to speake the thinge better to the deaffe blynde and vnsensyble whiche neyther do here our lorde crienge vpon vs neither see the thyng that offreth it selfe to theyr cies neyther fele that which on euery syde prieketh them They passe not on that our lord semith to speke of the last day of the world For the laste daye of eche mans lyfe is his laste day of the worlde At the ende of the worlde the vnyuersall and general iugemēt shall be openly solemnysed but the whyles the sowles of eche oone so soone as they leaue the body receyue their iugement all though it be vnknowen to vs. And eyther day our lorde wold haue to be vnknowen to vs a lyke In this behalfe also declarynge his most tender loue toward vs. For where as we nowe see the vnsufferable vyolence oppression and extortion of ryche and wicked persons what wolde they doo if they knewe that they shuld liue any long while On the other syde the weake in faith as be the moste parte of men yf they knewe certaynly that they shulde lyue tyl they be old wolde differre vntyl that tyme the study of a more exact lyfe Agayn if they were certayne that but a fewe days of their lyfe remayned they wold lyue full of pensiuenes and sadnesse and shuld become more slache to many profitable busynesses of the cōmon welthe Nowe the prouidence of the diuine maiestie hath so tempered the matter that vnto all men deathe is so certaine that eche one knoweth no lesse certaynely that they shall dye than they knowe that they were borne and that neyther the hyghest nor the lowest persons can flatter them selfes with fayne hope Agayn the daye of death is so uncertayn that the lorde wolde not haue it knowe to his bestbeloued By meanes wher of it cometh to passe that the wicked do lesse hurt the good men and the good men so absteyn frō euyl workes as though they shuld dye the daye folowing so do and exercyse good dedes as though they shuld lyue lōg What then meane these men which renne to pronosticatours which diuine by the inspection of a mans hande of the sterres of the mans nature of his byrth of the bealy and babylonicall numbres and wytchecraftes to th entent they maye knowe the space of their tyme The Ecclesiastes crieth A man knoweth not his ende but as the fysshes be taken with the hoke and the byrdes be caught with the snare so be men taken in an euyll tyme whan it cometh vppon them sodeynly and wil we know our ende of them whiche knowe not their owne ende Shall men lerne that thinge of vayn people maugre Christis heed that Christe the eternall veritie wold not haue knowen bycause it is not expedient that it were knowē whether bothe the example of wycked Saul please Christē men For what dyd the wytch help or profyt hym but that he shuld twyse dye Tho persons also be not euyll which desyre of god some certayne kynde of deathe and praye that they may lye sycke certayne monethes to th ende they may bestowe at the leest waye that tyme vpon repentance and confession More holy is the request of them which desyre that deth wherby they maye least trouble their frendes For this cometh of charite But it is of a more stedfast and sure faith to committe vnto god as well the kynde of the death as the space of the syckenes He knoweth what is mooste expedient for vs and wyll gyue that is best for vs. The formes of deathe be innumerable and am onge them some be horrible eyther in that they kyll sodeynly which thing hapneth to some men euen in the feastinge or in that they haue sharpe and longe tormentes as is the palsey and the yschiacc or in that they haue an abhominable syght as they which choked vp with tough flcum waxe blacke or in that they take awaye the vse of the tōgue and the holenes of mynde as the apoplexis the phrensy and certayne feuers and other peculiar formes whiche make men to
tumble and breake their neckes or to leape into a welle or strāgle their throtes with some corde or thrust thē selfis into the guttes with some knyfe or sworde For there be diseases whiche do corrupte the inwarde weselles of the mynd whyche persones be commonly called in the latyne tongue demoniaci that is to saye possessed with dyuels But neyther by these thinges a man is not to be iuged syth that Chrysosto thus doth moste louyngly comfort a certain monke whiche was possessed with a dyuell Howe be it tho kyndes of deth which haue a manyfest colour of wyckednes is a good christen mans parte to desyre to escape and to abhorre it Contrary wise somme we see haue so gentyll a deathe that they seme to sleepe and not to dye But what facion of death so euer chaunceth no man is therby to be estemed No not so moch as of them whiche by the lawes are for their myscheious dedes put to execution though they chaunce to haue a shamefull dethe we maye not iudge temerousely For it may be that he whiche for treason is hanged drawen and quartered passeth into the company of aungelles where as an nother the whiche dyeng in a gray friers cote and relygiously buried departeth downe vnto hell It is the lorde whiche iugeth of these thynges By sundry wyses god exerciseth and purgeth his seruantes but as I sayd no euyl deth is that to be thought which good life spente before Otherwhyles they that dye moste easily go to euerlastyng punyshmentes and contrary wise they that be myserably tourmented flee into reste Somme wysshe to haue fulle confession before they dye laste anneylynge and the receyuynge of their maker not with an vnlyke mynd as it appereth that in olde tyme some prolonged the tyme to be christened tyll their last day and the baptyste whiche shulde baptyse them was not callyd for vntyl that the phisytion confessed lyttell helpe in his scyence Why wyshe we but ones that thynge to chaunche whyche dayly ought and may be done of vs For it is beste counsayl that euery man before er he betake him to slepe dilygentely examyne his conscience and if he fynde any cryme committed that day let hym knocke his breste and callynge for the assistence of god purpose certainly to lyue a better lyfe Nor there is no cause why any man shulde here say I am letted with sundry busynes I haue no leyser To a thyng so necessarie the fourth part of an hour suffyseth It is not longe to say I haue synned Haue mercy And this is sufficient soo it be spoken with the harte No man commytting hym selfe to slepe is sure to awake Howe great danger is it than in that state to slepe in whiche if deathe oppresse vs whyche is brother germaine to slepe we shall peryshe for euermore So great peryll maye be eschued with one shorte thoughte This is dayly to be done to god but to the prieste vicare of god iii. or iiii tymes or ofter in the yere with pure confession to purge the conscience shulde brynge moche tranquilitie and it shall cause that the person whan he dyeth shal not be troubled with the scrupulosytie of confession Furthermore bycause in the article of deth the contemplation of our lordes death of the communion of the hole churche which is the body of Christ is a principal comfort it were well done in both to be dylygently exercysed in the lyfe to th entent the doing ofte repeted may tourne into custome custome into cours and cours into nature This shal be if that we our conscience being clene purged from all affection of synnyng ofte receyue the mysticall bread and drinke of the mystycall cuppe syth that this sacramente commendeth and declareth vnto vs two thinges the one is the most dere loue of the heed towarde his membres and the other is the moste strayte felawshyp of the membres betwyxt them selfes What so euer goodnes is in the body procedeth from the heed Christe and what so euer goodnes is in the body is commun vnto all the mēbres Lyke as in the bodye of a lyuynge thynge thoughe there be dyuers membres ordeyned to dyuers offices yet the lyfe yssuinge frome the heed is spred abrode through al the membres with suche an inseparable felawshyp that lyke as saynt Paule teacheth yf one membre be greued that grefe rūneth vnto all and if one membre ioyeth the glory is of all in cōmune Doutlesse this is that is sayd in the Symbole of thapostels Sanctam ecclesiam sanctorum communionē The holy church the communion of sayntes For no streyghter is the grace of Christe in the mystical body than is nature in the body of a lyuynge thinge They do deuoutly which whā deth draweth nere do send to the monasterye of the Cartusians or friers obseruantes to praye for the sycke persone but it is a stronger comforte if the sycke mā thinketh that the hole church is busy thought full for him a membre therof Whan I saye the churche how blessed and howe myghty a cōpany do I meane which includeth prophetes apostels so many swarmes of martyrs and virgyns so many soules beloued of god This hole company and felawshyp for eche membre of Christ beynge in ieopardy prayeth contynually and with merites and prayers helpeth the sycke person Nor it is no matter to the though that thou seest not the church with thy eies neither thou seest thy soule by whose benefite al the membres of the body lyue and be moued The church can not be pore which is ioyned to so ryche an heed in which dwelleth al fulnesse of diuinitie corporally nor the membre can not be destitute whyche is susteyned of so many thousandes of sayntes The tender loue and bountyfulnes of the heed towarde vs principally wytnesseth the crosse taken for to redeme vs. The memorie and power of these thynges we do renewe vnto vs as oft as with feith and due reuerence we do eate the fleshe of the lorde and drynke the blud And also we be admonyshed that al be one body whiche do eate the same breadde and drynke of the same cuppe Let no man than be false harted althoughe that the membre be weake and diseased consyderynge that it hath an heed whiche is omnipotent nor let hym not thynke to be destitute and forsaken whiche is releued kepte and susteyned with the demerites and prayers of the hole churche Wherfore who soo euer that in his lyfe is diligently exercised in the con templation of these thynges at his deathe they shall brynge vnto him more comforte For than euen of theyr owne accorde they shall renne into his memorie as thinges famyliar vnto the mynd and soule Wherfore after my mynde and iudgement they deuised a ryght good and godly thinge whiche parted the hystorie of our lordes deathe in to certayne houres as we call them to the intent that chylderne myght be accustomed to reherse and say euery day a portion of it with ycuynge of thankes But they which ordeyned
so ofte make a lye vnto god as we breake and transgresse his lawes to whyche we be sworne atte the fountstone of regeneration and so ofte we be vniuste as we acknowlege not our duetie to our maker and redemer naye rather we vtterly renounce hym so ofte as we go backe from our couenauntes but although we beynge falsely forsworne denye and renounce hym yet he constantly is faythfull he can not denye hym selfe allways true in his promyses To th entent he myght be iustifyed in his wordes and vanquyshe whan he is iudged The father heareth our petition in his trouth in which by his sonne he hath vnto vs promysed forgyuenes of synnes and he heareth not in our but in his iustice or rightwysenes for by his sonne he iustifieth euery one that beleueth purifyeng our hartes with faith Blessed be they then whiche serue the lorde in dreade and reioyce vnto hym with tremblynge Why shoulde not men which be in subiection of synne feare hym whom the armyes of aungelles feare It is good to feare afore iugement that in the iugement we may fynde mercy Of humayne histories we lerne with howe great gladnes and reioysynge of hert saynt Andrewe wēt vnto the execution of the crosse But contraryly we fynde that many whiche were supposed very holy menne at the tyme of their deth were sore troubled with great feare dredynge the iugement of god and damnynge their hole lyfe before ledde For it is shewed of one vnto whome tremblynge at the tyme of his deathe whan his brethern which were about hym sayd what meaneth it that thou art thus aferde sythe thou hast lyued all thy lyfe so holyly he answerde thus O brethern moch dyuers be the iugementes of men and the iugemēt of god Lyke wordes it is sayde that Benet Bernarde and Austyn had Wherfore one and the same fayth bothe causeth fere and ouercometh fere it causeth shewyng how great he is whom we offende in many thinges it ouercometh shewing vnto vs Christ whose charitie purgeth our synnes grace supplyeth that our imperfectnes lacketh But as it is not alwayes a signe of a valiant courage or faithefulnes not to fere deathe for sometyme it is token of a brutyshe retchelesnes and lacke of reason sometyme of an outragious and gyantyshe felnes at the approchinge of death to waxe fearefull is not alway a signe of distruste or of an euyll conscience Otherwhyles it is a mere naturall affection accordynge to the varietie of bodyes which in some is more moderat and in other more vehement Thus feared Ezechias deathe a man whiche with perfit harte walked before god but he fered not grutchynge and murmurynge against god but with teares prayenge it from hym and his prayer was harde I knew certayn women which at the onely mention of deathe wolde begyn to tremble yet the self same women whan their death approched were most stronge and most cōstant For that fere and quyuering came not of an yll consciēce but of a peculiar weakenes of the womankynde or of nature The affectiōs of nature if they be ouercome by vertu doo encrease the victorye they do not signify a mystrust So a man shall se some wyttes standynge in their owne conceyt which do easyly satisfie them selfes in any maner of thinge There be agayn wyttes of base courage in nothing contentinge them selfes although they do a thinge well to whome if thou reherse all maner comfortes yet they fele a remorse a gnawynge in their mynde drawyng them to mystruste hereby they coniecture that they be not yet allowed of god bicause they neuer fele a quietnes of conscience But yf we wyll distinct nature from vertu neyther they do greately truste vnto their quietnes which please thē selfes in any maner thing neyther they cast away vtterly their hope whiche haue a mynde euer suspectynge the worst This is a vyce of a peculiar nature not of the will whiche vice a man muste not regard if he can not conquere it and take that for a thinge most ratified sure which the spirite inwardly speaketh thoughe the fleshe be neuer so moch against it I suppose that this is also natural that men whātheir last day draweth nere be so in maner transmuted that they allowe none of all those thinges whiche they dyd in their lyfe not bycause they be naughte vngodly but bycause they be humayne and going from the perfection How be it agaynst these affections of nature we must fight with the strēgth of the spirite all be it by theym we aught to iuge neyther other men nor yet our selfes But let vs returne to our former purpose which was to shew by what meanes weake soules as the most parte be maye be comforted whom death maketh all dismayd and fearefull in whose lyfe was moche forgetfulnes moche neglygence moche ceassing and brefely many mo euyl dedes than good dedes and if there be any good dedes they be spotted with moche rustynesse so that to vtter them into the syght of god were nothinge elles but to angre god Eyther the mynde is not redy at all vnto deathe or els it is but lyghtly instructed In the very artycle of deathe whatte shall we doo to this man No manne is to be despayred so longe as the breth is in hym The last battayle is atte hande The space is shorte he nedethe spedye counsell What I saye shall we counselle this manne whyche is thus troubled not withoute greate cause Fyrste yf he haue heyres that shall succede hym it were best to commyt all the care touching the testament to them First this is a lytell compendiousnes If not let hym as brefely as he can dispatche this mater by a nuncupatory testamēt or yf there be any better way This done let hym auoyde out of his syght all bablers of worldely goodes in whyche thinge manye men offende aboue measure which bringe forth doubtes vnto the sycke man that lyeth a dyenge of the testament and of externe thinges Somtyme also they compell hym to subscribe his name and that refusynge and vnwillyngly detestinge their importunitie by whom he can not be suffred to dye Than whiche frendes nothinge is more vnfrendly Than yf the maner of the sycknes suffreth let hym study to heale his sowle before the body by short confession but pure and voyde of disceyte and let hym take of the priest with a full fayth and with hygh reuerence the remedy of penance let hym crie for the mercy of god euen frō the bottom of his hart and take a purpose of amendment of lyfe if it chanceth hym to recouer Thā if haply the prest be not at hand or cā not be gottē let him not forthwith as som superstitious people be wont to do despayr in him self tremble but let him with his hart confesse him self to god of his synnes vnryghtfulnes whych of his mercy wyll take the good wyll of the man in stede of the very dede and that whyche lackethe to the external