A compendious and a very fruteful 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 well .

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 Iohn 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 the 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 , that 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 the 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 . ●orld●●●an . 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 . Spirit● men . 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 , Temporall me● . 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 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 , Franci● Philip. 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 Iohn , 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 . ●o dye ●yll . 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 ther be 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 , the 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 : Two l●tes to d●● gladly . 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 th ensample 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 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 , What de●● is . 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 body 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 , ●he soule . and lyfe is an other . Wheresomeuer the soule is , ●he lyfe . 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 . Wheth●● deth 〈◊〉 selfe b● good 〈◊〉 yuel . 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 shal be within the bondes of our capacytye , Death not go●● 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 been 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 . ●●athe is 〈◊〉 yuel . 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 thing , by it selfe nawght . For yuell magrye mans hedde , is neuer put to him , as it shulde be yf deathe were yuell : the whiche necessaryly man is constrayned to suffre . Death● nother good n●● yuell . 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 condition 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 , o feare ath. . 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 remembringe , 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 , ●eathe is ●ot to be ●eared . 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 Iohn 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 th occasion 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 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 yonge 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 sorowith 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 . ●●●essitie . 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 the 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 gredyernes , he bad the cruel tirant eate of his burned syde , whiles the tother parte was a rostynge . This saying declared that this ho●y marter feared no death .

¶ Howe manye thousand● 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 membre 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 numbre 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 that 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 , whan 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 aduancement , 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 countrey , 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 , Loue this ly●● 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 mans hart the 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 communer , 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 plowman 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 the goodis of this world though we haue them , 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 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 than is conuenient for instrumentes & toles to the pilgremage & passage of this strange countrey . For in this world we haue no home , our father dwelleth not in his region , we be in this lyfe out of our propre countrey , we shulde hast home ward to the ioyful presence of our owne father , that 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 th appostelle 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 , What dreth glad 〈◊〉 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 remembrance 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 the 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 shal be 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 to death by th expence & 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 ●●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 , that 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 taken 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 affection 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 Iohn , 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 , that 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 intent of liuing wel . So that if you liue wel , you shal dye wel . And of the way to liue wel you can 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 parauenture you can pray better , than whan you must giue your selfe to serue your maister , to whom the course of your life is due & bounden specially when god hath giuen you suche a maister , whom your seruice can not plese without you be studyous to please god . For wel you see , that 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 valyantly 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 .