THE MANNER TO die WELL.  
An Introduction most compendiously shewing the fruytfill remembrance of the last four things: That is to say, Death, Hell, judgement, and The joys of Heaven.  
Gathered out of many good Authors, both comfortable and profitable to the diligent Reader.  
Learnedly instructing how to provide for Death.  
¶ Imprinted at London by Richard Ihones. 1578.   

¶ To the Reader.  
TO stir up a more diligence of the inwarden●a● in us, our Lord jesus putteth forth this similitude: know you that if the household Father knew at what time the Thief would invade his house, he would surely watch, and would not suffer his house to be broken. By this Household is understanded the thoughts of man, and also the inward and outward motions and deeds. Which household would be to lascivious and wanton, if by the diligence of the Father they were not corrected and repressed. For if the father be weary of his care, who could be able to show how proud and insolent the thoughts, eyes, tongue, ears, and other members would become. This house is the conscience, wherein this Father dwelleth, and gathereth together the treasure of virtues, for which he doth watch diligently, lest the house should be broken up▪ And it is not one, but many thieves that would commit this buglary and robbery. For every ver●●e hath a ●ice incident unto it. The chief Thief is taken to be the Devil, against whom and all his atmie the said father (if he be not negligent) doth watch and ward his house: appointing Prudence in the first ward, who understandeth what is to be admitted, and what is to be kept out. Next unto her is placed Fortitude, to withstand such enemies as by her warning he seeth to come near. And justice sitteth in the midst, to give to every one his own. And every hour is to be feared, for it is not known in what hour the thief will come. We ought always to watch, lest the sleep of sin do unwares creep upon us. Now these things being thus ordered, the Memory of death desireth to come, in and is suffered to enter, who being demanded to say what he was, and from whence he cometh. He answered that he would say nothing except all were commanded to silence. Who obtaining his request, began in this order: My name (saith he) is Memory of death, and I foretell you that death is coming. Prudence speaking for all, putteth the question, saying, Where is death? Memory answereth, I know where he is, for he draweth very near, but the hour of his coming I know not. Prud. Who cometh with him? Mem. A number of devils bringing with them great books, in which are written the offences of man, and they claim those whose sins are written therein, and they will violently draw with them both their souls and bodies to hell. Prudence. What thing is hell? Mem. Hell is a place of unmeasurable sorrows, misery, and darkness, there is eternal horror, there is no hope of goodness nor separation from evil. Every man that is there hateth himself and all others. There is weeping and gnashing of teeth. There is no voice there heard but Alas, Alas, Alas, they have no word but Alas. The devilish tormentors do torment and are tormented, and of them there shall never be end nor remedy. Such a place is Hell, and a thousand times worse. Prudence. O God what shall we do? My brethren, hear mine advise, and give me yours. Be ye faithful, watch and pray, do good, not only in the sight of men, but in the sight of God. Temperance. Let us go before his face with hearty repentance, and let us praise him in Psalms. Be you sober and watch. Fortitud. Upon whom do you stay? Be strong in faith, Comfort yourselves in our Lord, Arm yourselves with the armour of God, Take upon you the harness of justice, the target of Faith, and the sword of the holy Ghost, which is the word of God. justice. Let us live sober, just, and godly. Sober to ourselves, just to our neighbours, and godly to God. Let us not do that to others, which we would not have done unto ourselves. Prud. Behold another Messenger very comely and pleasant, who seemeth to bring some good news. justice. Let him come in, peradventure he will make us merry: for this first messenger hath terrified us. Prudence. I will admit him. Come in. Who art thour Messenger. I am called, The love of eternal life. Keep silence, for I can not be heard where tumult is. justice. If we did keep silence whilst the Memory of death spoke, of justice we aught to be silent when thou speakest. Desire of eternal life. I have seen such things as no man is worthy to speak of. I saw God, the majesty of the undivided Trinity, but yet as it were through a glass: that brightness was so clear, that mine eyes dazzled to behold that clearness which passeth all understanding. Yet notwithstanding I beheld a little while our Lord jesus sitting on the right hand of his father, who did so far excel all creatures, that the Angels themselves desire to behold and look upon him. And I saw upon his body the wounds of his passion, wherewith he redeemed us. But not being able any long time to look upon this brightness of the son of God, I turned mine eyes upon the orders of Angels, that stand before God. I beheld also the Prophets, the Apostles, and Martyrs, and an innumerable company of blessed Souls, from whose eyes God hath washed away all tears: they do see the king in his Majesty, and were all apparelled in long white garments, living a life without end.  
W. B.   


Of the fall of man, and the punishment by death for the same, and of the uncertain hour of death.  
BY shine against the lining Lord,  
old Adam our first Sire,  
Death to himself and all his seed  
hath gained for his hire.  
Mortality and temporal death  
this gift our Parents won,  
In Paradise the fruit forbid,  
to eat when they begun.  
First sin began, and after death  
in haste dydit ensue:  
By whom each man must pass here-hence,  
as sure as God is true.  
Jest some men would themselves extol,  
too far above the rest,  
If that they should in freedom quite,  
escape this fearful blast.  
Then Death nothing more certain is,  
no doubt thereof we see,  
But no man knoweth the hour ne place,  
nor what his end shall be.  
Whether by dint of edged sword,  
or heat of flaming fire,  
Or roaring wanes of raging seas,  
pale Death shall pay his byre.  
No place nor time there is, but Death  
in watch and wait doth lie,  
Man to entrap, if that he can  
unarmed him espy.  
No shadow dark on massy corpse,  
more duly doth attend,  
Then lurking death, who always seeks,  
Man to confound and end.  
What man is he that standeth sure,  
till night to draw his breath?  
Our life being the open way  
that strait doth lead to death.  
The wise therefore remembering often,  
that once he needs must die,  
His life at every hour to yield  
prepareth willingly.  
Death at the gates of old men is,  
and priest to youth also:  
But neither knoweth the certain hour,  
when they away must go.  
Let us therefore, not knowing when  
God shall upon us call,  
Prepare ourselves in readiness,  
both soul, mind, heart and all:  
Yielding ourselves unto the Lord,  
whilst we our health enjoy,  
Not wasting time by posting off,  
lest we ourselves annoyed.  
Even like as death doth find the man,  
so man the death shall find,  
For perfect men in safety  
do die with joyful mind.  
With hope of bliss the just doth end  
their life in quiet rest,  
And wicked men full desperate,  
do end in cares oppressed.  
Therefore to avoid these dangers all,  
keep thou these verses in mind,  
Which I amongst the learned works,  
of godly men do find.   

¶ Of Death, judgement, Hell, and Heaven.  
Each thing returns to massy earth,  
and ends where it begun:  
Fresh flowers and all that beareth breath,  
as shades away doth run.  
Nothing for long accounted is,  
that must in time decay:  
To morrow next perhaps shall be  
my death and dying day.  
This present day may likewise be,  
the last day of my days,  
Wherein appointed is that I  
must die without delays.  
No hope of doing well is left,  
after that deadful day:  
That day in joy without all grief,  
To pass God send I may,  
It is great folly to account,  
long time here to endure,  
Seeing that none one day to live,  
himself can well assure.  
Often to account or mention make,  
of days, it is but vain,  
Since restful day, or quiet hour,  
none hath, without great pain.  
Have thou as long a time and race,  
as thou doth lust to run,  
As aught of naught was made in fine,  
so aught to naught must turn.  
A thousand thousand men have been,  
and thousand of thousands eke.  
Whose bones in earth consumed are,  
whose fame is now to seek,  
A just reward for their deserts,  
doth only now remain,  
And for their deeds by judgement just,  
they suffer joy or pain.  
Behold that fearful judgement just,  
for one shall give the doom,  
Who doth appoint that trembling day,  
when he thereto will come.  
Dread, fear, and cast thy count therefore,  
prepare thy heart, I say:  
Live thou as though death present were,  
thy due prepared to pay.   

¶ Of the hour of death worthy of often repetition.  
REmember often, O mortal man,  
consider in thy mind,  
What sudden fear and terror great,  
thy soul is like to find:  
What pinching worms begin to fret,  
the heart on every side,  
When soul from flesh, & life from man,  
begins away to slide.  
Ten thousand griefs begins to pain,  
the wicked soul with woe,  
When from the prison of the flesh,  
away it needs must go,  
It doth bewail with streams of tears,  
the vain bestowed time,  
Wherein it might full leisurely,  
repent each sinful crime:  
And bitterly with scryching cries,  
it makes a rueful moan:  
To see the time of strict revenge,  
that draws so hardly on.  
It seeks a while then to remain,  
in hope some mends to make:  
Not suit may then prevail, but that  
the flesh it must forsake.  
Full fayne it would recover again  
the joy which it hath lost,  
All is in vain, it will not be,  
away the soul must post.  
But looking back it seeth again,  
when it was walled with bones,  
The whole full course of passed life  
all presently at once.  
And taking yet more earnest view,  
it seeth, not far beside,  
The infinite Eternity,  
that never away will slide:  
Then trikling tears by watered leers,  
in floods for grief doth run,  
For losing all the heavenly joys,  
that easily might been won:  
Enticements fowl of filthy flesh  
just cause of grief than brings,  
For that by them the sweet delight  
of heaven and heavenly things:  
From sinful soul for ever, alas,  
remediless is reft,  
And endless pains by just desert,  
by God to it is left.  
It blusheth for that the sinful flesh  
it did so much set by,  
The food of greedy scrawling worms  
in grave when it doth lie:  
Forgetting quite itself, alas,  
which if it had done well,  
To Angels might compared be,  
that in the heavens do dwell.  
O how the soul confounded is,  
when it doth see with eyes,  
The perfect glee that was and is  
above the starry Skies:  
With fleeting stoudes of cares, I say,  
the doleful soul is tossed,  
When it doth see the heavenly health,  
that it hath vainly lost.  
For vading glory of the world  
in this poor mortal life,  
Wherein we see nothing is had  
without debate and strife.  
When the black vale of misery  
it doth from far behold,  
It wondereth at the shining light  
of heaven, more pure than gold:  
It doth then see the wavering world  
that seemed to it most bright.  
To be none other but a cloud  
more dark than drowpy night.  
How godly, hard, and strict a life,  
the soul would undertake,  
What fastings great, what promise' large  
what holy vows would make:  
To get by grace some space of time,  
wherein it might repent  
The vain surpassed course of life,  
that erst in sin was spent.  
But when the dazzled eyes begins  
to lose their wonted sight,  
And holo we chest yet feeble pants,  
and losing near his might.  
The rattling throat doth faintly breathe  
the teeth wax black and rust,  
The lips becometh pale and wan,  
the tongue is thick and thirst,  
And every limb near stiff and cold:  
when these do play their part,  
As very signs and tokens true  
of Death his piercing dart.  
Then all his wicked works and thoughts,  
as witness forth are brought,  
And strongest evidence they give  
'gainst him that them have wrought,  
He no where then can fire his eyes,  
but there they present are,  
And as his strongest enemies,  
they work his greatest care.  
Huge routs of ugly dreadful dovyls  
on tho●e side standeth n●●re,  
The virtues all on tother side,  
with Angels passing clear:  
And in the midst betwixt them both  
by just and upright doom,  
It's clearly judged to whether side  
the wandering soul shall come.  
If in the path of virtue true,  
the soul did run her race,  
Then do the Angels every one  
crave that it may have grace.  
With pleasant heavenly harmony,  
full sweet they do allure,  
The soul with them in heaven to go,  
they earnestly procure,  
But if the soul all blurred be,  
with blots of filthy sin,  
Then war like troops of hateful devils,  
against the soul do sin:  
And suddenly in boisterous wise,  
alheadlong down doth cast,  
The guilty soul eternally,  
to he● they pull at last.  
In ambush they in privy wise  
the way do all beset,  
Thereby the soul to stop and stay,  
and it from heaven to let.  
By calling these and such like things,  
to mind with inward thought,  
All raging fleshly lust we shall  
despise and set at naught:  
And weigh as things of little weight  
all worldly pleasures vain.  
Forsaking quite thenticements sweet,  
of whores and hoorishe train.  
Applying our studies by steadfast faith  
to God in godliness,  
We shall (I trust) by Christ at last  
be placed with Saints in bliss.  
Praise be to God our Saviour,  
and to his name also,  
Who grant that to his glory we,  
all things by him may do.    

¶ A ready Instruction, and godly exercise for an happy death, spoken as it were in the person of Christ unto the Soul. Translated out of the Book called, Pharetra divini amoris.  
O Thou soul, as nothing maketh the love of the world to seem more foolish, and sooner provoketh unto thee, the happy contempt of all things which are created, than the true consideration of this short life, & due regard of temporal death, by which death all worldly endeavours, all earthly honour, all vading pleasures, all vain thoughts, all hurtful desires, & transitory joy doth perish: So nothing doth more rejoice the loving soul, then that it believeth & hopeth to be associated unto me, & to be altogether drowned in me. Where henceforward there shallbe no evil, no sin, no separation, no danger, no fear, nor grief, where in perfect charity the soul shall continually praise, always magnify, steadfastly obey, and perfectly please me. And likewise it shall continually be with me, where it shall neither require, love, or affect any thing besides me, but I shall be the sole possessor of it. And for so much as these things cannot perfeetlie happen unto thee in this life, till such time as thou shalt be placed with me in my kingdom, where all thy desire shall be satisfied in loving and praising me, where I shall be all in all: Therefore thou dost justly require, & with all thy heart master lawfully desire, that which is contained in the prayer which I have left with thee, which petition is, Let thy kingdom come. Therefore (my Daughter) if thou dost entirely love me, if strongly thou affectest to come to heaven, if fervently thou requirest to see thy kingdom, which is this estate whereof I do speak: then in this manner with signs pray thou, that my kingdom may come. Wherein thou shalt be united unto me in perfect charity, and altogether drowned in me. And for that (as I have said) this can not be, but after death, which caused my Saints in patience of life, to wish for death, which is the very port or entry unto life. Whereby thou mayst see that the soul which perfectly loveth me, feareth not death. For what doth the soul lose by departing out of this unhappy life? surely nothing but the way to offend, snares of sin, occasions of ruin, deceipts of enemies, her own proper fragility and fear▪ and such like innumerable dangers, which do blind, weaken, and chafe the soul (passing over the labours of the body) which are always changeable and unstable.  
The soul in this world wisheth for many things that should not be obtained, not knowing that which it would have. It coveteth & desireth many things which can not be. The soul being ignorant & blind in many things, walketh in danger and darkness, not knowing how it may be rid from them. Why then should not the soul willingly wish, and heartily rejoice, to see itself delivered from these innumerable sorrows and heaps of dangers?  
O thou soul, what dost thou fear? Why wishest not thou for death? Seeing thou art not hurt by death, nor yet canst lose any thing by death, if thou have forsaken the love of all worldly things. Wherefore I tell thee, it is dangerous to love any earthly thing. For to tell thee truly, I say that by loving them, thou embracest very danger itself. Therefore I as one that tedreth thy wealth, do admonish thee, that thou before thy death wilt quite forget all earthly love, and fear not death if I be he whom thou dost only love in this life. Rejoice then that thou dost die, for that is the only mean whereby thou mayst come to me. But peradventure thou fearest somewhat else, as the loss of worldly goods, or some other like thing: Know thou then, that there is nothing in this world, whatsoever it be that thou dost possess (be it never so grievous unto thee) but needs thou must forego the same. Thou art likewise in extreme fear, and standest in great doubt, whether thou art worthy to be beloved or hated of me. Thou knowest not how I will accept thee, neither whether I shall receive thee to peace or pain. O my daughter, the knowledge of these things belongeth not unto thee. Wherefore stay & hold thyself contented for a while. For although thou dost all thy life time and at the very hour of thy death continued in my faith, & fearest, & hopest in me: yet canst thou not for all this of thee self either live a perfect life, or die a godly death. For only by me thou dost attain & come to either of these. How thinkest thou then, if I give thee grace to live well, am I not likewise able to grant that thou shalt die a happy death? Seeing then that thou haste and gettest all things by me, why dost thou assure thee self of th'one doubting and despairing in tother? for thou canst not of thee self, neither live nor die well. Trust therefore in me, cast all thy care upon me, turn all thy grief upon me, for as in thy life time, so neither at the hour of thy death canst thou of thee self withstand any temptation, nor escape any offence. If in thy life time I did not forsake thee. If in time of temptation I did strongly assist thee, and strengthened and enabled thee against thine adversaries: I will likewise do the same for thee at the very last hour.  
Thou dost never go armed with thine own armour into the field, but always presumest upon me. If thou wilt lean and stay thee self upon me, I will fight for thee, and I being thy champion and defender, what shouldest thou then need to fear, which (in respect of thyself) art of no value? And for the manner and order of thy death take thou no care, for no kind of temporal death can hinder the just. Care thou not therefore after what sort thou diest, whether in thy bed, or in the field, for that aught not to be feared. After what sort soever thy life is bereft iron thee, either by violence or otherwise, care thou not seeing it is natural to die. If there be one kind of temporal death happier than another, than were my Saints unhappy, of whom, the greatest number (in the sight of the world, and to the judgement of men) ended their lives with moste vilest death. Which of my holy Martyrs hath passed over his full course, & ended his life by natural death? Which of the Martyrs is there that hath been done to death, either upon the painful cross or by force of wild beasts, or by rage of flaming fire, or by dint of cruel tyrants sword? Not one truly. It hindereth not therefore any whit, whether thou diest, either by the raging pestilence, or by the senseless disease of Apoplexa, or any other death, either in thy bed at home or in the field abroad. Beware and watch thou only, that thou mayst be found in perfect faith, hope, and charity, and then no kind of death nor funeral can hinder thee.  
Although I speak to thee (O beloved soul) I do mean and speak these things also to those which are as yet unperfect, advising and counseling you all to love innocency, and hate evil. What soul soever thou be that offendest, be sorry and repent, and so repent (if thou dost mean to reap the fruits of true repentance) that thou do not return to thine old sins, nor to the occasions thereof. Look always for death, and so prepare thee self for it, as though every hour should be the instant thereof. And jest weak souls should lack any kind of godly instruction, whereby they might the better provide themselves to die; I will add more to this which I have said: Mark well the words of mine Apostle (which thing the matter itself doth plainly show.) You have no steadfast dwelling, nor permanent city, saith he, in this transitory world: for such a city is only to be looked for in the world to come, unto the which this world is naught but the way and pilgrimage, which journey and pilgrimage is ended when your life is determined. Death is the end of all men, that boundeth and leadeth directly from the pilgrimage wherein you now are, unto the region whereunto you cast your course, in such direct sort, that there is none other way or gate, through which you can enter or depart out of this Pilgrimage into your country, but only by death.  
As there is no assurance of life, so there is an assured certainty of death: but this indifferent between the good and the evil, that being mixed in this peregrination, they be all but strangers, and they all do long to come to the blessed kingdom, although they all walk not in the right path. Albina you so long as you are in this journey, although you stray, you may return to the right way again. And when you come to the end of your journey, even at the very gates thereof, & at the extreme instant of death, some go from eryle to life, and other some go to miserable and eternal death.  
You aught not therefore lightly to esteem, nor forceless with a negligent conscience to consider in what sort you should come to death. For than must you forego & leave behind you all things, whatsoever you put any trust or confidence in, whether it be riches, honour, friends, or any other vanity whatsoever, for at the hour of death they shall profit nothing but must be all left behind, and you fellowless without company shall go alone before the tribunal seat of almighty God, thereto receive according to your works.  
What greater blindness & madness may there be, then to take pleasure or rejoice in any thing that may hap unto you whilst you travail in this journey, or to love any transitory thing that neither availeth or profiteth the soul. And as it were cast into a certain sudden madness, with a dry withered conscience (without God) to seek for such things as are altogether fleshly, and rashly to rush and thrust forth after external things only, neglecting slothfully time and godly occasions, whereby they might amend their lives, taking no regard nor heed to the spiritual estate, of their inward man. And in this manner you do run headlong unto death. O how many are in this very point deceived. Lo here how they are intraped, wrapped up, and taken in the deceitful nets and privy snares of this transitory and miserable world. See how unhappily they are taken captives, and compelled to draw: the yoke of the devil, that thus unadvisedly come to death, with blind and hard hearts. O how unhappy be their lives, that neglecting death, prepare not for their own health. They which hinder the soul, and with pleasure pamper their flesh, foregoing allthings behoveful and necessary for their salvation, are worthy to be cut of an cast away.  
Every man aught so to live at every hour, as though the same were the last hour of his life, wherein he should go to hear the judgement of God. And right now (if not oftener & always) he aught to call present before his eyes the dreadful hour of his departure from the flesh: for the soul shallbe judged for every word, work and thought. Always and presently thou oughtest so to rule thyself, that by thy now doing thou shouldest be found in such a readiness, as in time to come thou wouldst wish thou shouldest be found in, when undoubted death shall appear. It is therefore the part of a foolish and mad heart, to defer the correction of life unto that time wherein the end of life appeareth, and when there is no further hope of life: At what time we aught not need to be amended, but rather being amended, we aught to meet our God. Departing out of this life, thy soul foregoeth not only all offences, but also leaveth all other things behind it. And yet art thou not said then to forsake sin, when thou canst sin no more. Therefore whilst thou hast power to sin, forsake it, seeing that true repentance can never be to late: notwithstanding that such repentance as is deferred to the last hour, is much doubted whether it may be called true repentance, or not. If the fear of damnation do so much trouble thee at the hour of thy death, take heed then that thou prepare what remedy thou canst to prevent the same. I fear me, thy fear groweth not by charity (for that thou didst offence me thy Lord God) but that it cometh only of the proper love thou bearest to thee self. Thy only cause of grief is, for that by thine own offences thou hast gained death and eternal damnation: whereas if thou hadst truly repented, thy chiefest cause of sorrow should be, in that thou wast unobedient, stubborn, unthankful, reproachful, and that thou yeeldedst not due honour unto me. This over great lamenting of thine own cause, doth justly argue, that if there had been no danger, or if sin should freely escape unpunished, thou wouldst never bewail thy sinful estate, although thou hadst continued therein a thousand years. The true repentance, whereby the soul is reconciled unto me, is grounded only upon charity, & doth continually lament and repent, that it hath so often despised me, the best, the greatest, & faithfullest Lord God, Creator & redeemer: And that it hath exalted itself so highly, so proudly, so arrogantly and unobedientlie against me, it being but dust and of no value.  
Whosoever he be that meaneth to die well, let him (as mine Apostle teacheth) live soberly, justly, and godly. For after a good and just life, followeth an happy death. For the death of my Saints are precious in my sight, by what death soever they do departed out of this life, whether it be by water, or by fire, or in their beds, And for a preparation thereunto (in the meditation whereof a wise man spendeth the whole course of his natural life) take here this short exercise, whereby every Christian may in such sort admonish and direct himself in such order, as he needeth not to fear death, so as he be found according to this instruction, it shall suffice.  

¶ Wholesome admonitions to die.  
Whatsoever things at the hour of thy death thou wouldst have to be done, do thou the same presently: and whatsoever thou art by duty bound to do, commit not the charge thereof unto others. For if thou thyself wast negligent and careless of thine own wealth and business, how thinkest thou that others will take any heed or regard to thy health? Believe not uncertain things and vain promises, neither commit thyself to doubtful chances. Live & so behave thee self, that thou mayst be so quieted in thy conscience, as though this were thy dying day. Never go unto thy bed, before thou hast accounted with thyself the manner & state of thy life. Examine thyself, calling thy heart with all thy senses to judgement, and know whether thou be the better or the worse for this day. Never go thou to bed with such a conscience, wherein thou fearest to die. If thou dost find thee self in such state as thou dost fear to die, search out the cause thereof: for peradventure there be some sins, of the which as yet thou hast not perfectly repented thyself, or else thou forsakest to acknowledge & confess them, or peradventure thou dost refuse to abstain from the occasions thereof: or thou livest under the danger or obedience of some man: or as a perverse man thou dost continued in malice, or in the unjust withholding of other men's goods: or thou art too much addicted & bend to the covetous desire of worldly wealth & carnal sensuality: or ravished with the unlawful lust of some creature: or being so deeply drowned in the greedy desire of earthly & visible things, in such sort as thou canst by no means be withdrawn from them, coveting for nothing of that which belongeth to the Soul, foolishly looking and liking in all external things, loathing and vomiting out all heavenly things. The cause that moveth thee to fear death, is, that thy guilty conscience foretelleth thy fearful mind the torments which are provided for thy sinful soul after thy death. Which soever of these resteth and reigneth in thee, cut them off, persecute them, and with all thine endeavour do what lieth in thee to deliver thyself from them. Embrace my cross, and follow my footsteps, and they shall be a great furtherance to thee in this thine attempt, and with rigour of mind & holy hatred against thyself, proclaim thou open war against all vices, with a determinate will not to sin, renewing oftentimes this holy battle without ceasing: And lest thou shouldst be overthrown for weakness and want of courage, contemplate and earnestly behold the examples of me and of my Saints commending thyself to the prayers & exhortations of good men, reposing thyself with inward and wholesome inspiration, be occupied in prayer and godly reading, be never idle, love solitariness and silence. These and such like drive away evil thoughts from the heart, & banish the fear of death. When thou comest to the end of every day, say unto thyself, Now my life is shortened by one day. And when thou risest in the morning, say: O God I am by one night nearer to death than I was.   

¶ An Exercise to be used in the Morning, or at other times when you think convenient.  
Almighty and eternal God, my Creator and lover, I praise, adore and bless thee, for that in mine offences and ungratefulness thou hast so mercifully and leisurely forborn & suffered me to live even to this hour, whereunto by thy benefits thou hast brought me, giving to me thine unworthy & reproachful servant, both life & necessaries thereunto belonging, appointing Angels to be my keepers. O good God, who knoweth whether till evening my life shall be prolonged, or what death is appointed form. O merciful Lord God & heavenly father, grant that I may with hearty repentance truly repent ●●y sins, & inwardly bewail that ●●et I offended thy godly majesty. Suffer not my soul to depart this body, before it be (through thy mercy perfectly reconciled and adopted unto thee by thy grace) bedecked with thy merits and virtues, inflamed with perfect charity, and acceptable unto thee, according unto thy will.  
O merciful Lord jesus Christ, if those things which I desire do stand with thy pleasure, grant them I beseech thee. although I be not worthy to be heard: yield and give I beseech thee, of thine infinite mercy, that by the merits of thy passion I may be purged from all my sins. And that at the hour of my death I may be stricken with true and vehement contrition, and being knit with thee in perfect charity, I may immediately flit unto thee my sweet Redeemer safely and freely from all damnation. Nevertheless in all these my requests, O best beloved jesus, I do fully and wholly offer and resign myself unto thee, to be altogether disposed & ordered according to thy will, and to suffer for thy glorious sake: desiring this one thing at thy hands, that thou wilt remember my fragility, unworthiness, unstableness, & miseries, together with thine own goodness and most charitable mercy, praying thee never to forsake or leave me, but that thou wilt always possess and govern me, according to thy will, Amen.   

¶ An oblation of Christ, and of his merits, unto his Father.  
OMnipotent and benign Father, all the pains, dolours, checks, punishments, rebukes and labours of thy only begotten Son jesus Christ, lamb immaculate, which he upon his own body hath suffered for my sake: his travels, with the afflietion of all his members for me: his bloodshed, and feet nailed for me: his most noble and godly soul severed from his delicate body for me: his infinite virtues and merits, the strength also of his body & soul, and all things the hare life in him yielded to death for my redemption: inseparately notwithstanding united with the Deity. Christ also thy blessed son, God & man omnipotent, both weakened looking down, & glorious working miracles, and hanging upon the Cross: I do here offer unto thee in exaction & satisfaction of my sins & all the worlds, and in mortifying & extinguishing of all my passions, evil affections, & sinful vices, in steed and supply of all my negligence, and in the laud and praise of all thy graces & benefits. O heavenly father, have compassion upon me for his sake, have thou mercy upon me for the love of thy beloved son jesus Christ.  
THere be● which do prefix a certain kind of exercise unto themselves, as death were present, preparing themselves every five days continually, in such sort as though they should die presently.  
The first day, they do remember death, the presidents and horror thereof, to whom they do willingly yield.  
The second day, they do think upon their sins, and them so busy and diligently they do confess, as though presently after their confession they should die, passing over that day in sobs and tears.  
The third day, with the greatest devotion they can, they do prepare themselves, coming to the holy Eucharist, and victual themselves therewith, for their relief in their journey.  
The fourth day, they do continually pray unto God for the inspiration of the holy ghost, whereby they may lighten & soften the hardness of their hearts: and thus they do continue all that day.  
The fift day, with fervent devotion they make their humble supplications unto God, for a spiritual death, whereby they may perfectly mortify themselves, and yet continually live to God.  
To each of these days a man may apply fit Psalms and Prayers.  
And lastly they do give hearty thanks to almighty God for his innumerable benefits bestowed upon them at all times during their lives.   

¶ Spiritual counsels at the hour of death.  
MY Daughter, thou being brought to infirmity, prepare thy soul to God, taking such order for thy temporal goods, that there be no strife nor complaint for them after thy death. Nothing profiteth the soul more than to lead a just & innocent life, and to do good to every man in thine own life time, & whatsoever thou wouldst that others should do for thee, be thou careful and diligent to do the same thyself. If after death thou dost go to everlasting pain, what doth the fulfilling of thy Testament, the pomp of thy Funeral, alms, or sacrifice avail thee after thy death? Do these things thyself in thine own life days, that thou mayst be delivered not only from sin, but also increased in my grace, thou mayst escape damnation: and I preserving thee from thine offences, thou mayst continued and perceiver in good works unto the end. When death approacheth see thou do rid thyself from all cares and worldly labours, that with fervent desire thou mayst affect to come to me without spot, being full of faith, not trusting any thing to thine own works, but let the hope of thy relief be only planted in mine ineffable mercy. In this faith altogether betaking thyself, and all other things which thou hast in this world, unto my provident will, humbly and devoutly receive thou the Sacraments of my body & blood, which have their virtue only by my merits, and were by me given unto the Church as a treasure. Although that many men have often times abused them, as they have done many other good things: nevertheless, receive thou them with a fervent zeal and a sure faith, unto thy everlasting joy.   

¶ An Exercise, wherein the weak man may resign himself. to God.  
O My faithful lover, O merciful Lord jesus Christ, grant that with all my heart and mind I may perfectly understand that which I say. As the Heart desireth to come to the fountains of fresh waters, so doth my soul desire to come to thee, O Lord. I have chosen rather to be an abject and an underling in the house of my god, then to dwell in the Tabernacles of sinners. Blessed are they which devil in thy house, O Lord, they shall praise thee for ever. By soul doth thirse to come to thee (O Lord) when shall I appear before thy face. O my soul why art thou heavy, why troublest thou me? Hope in the Lord, for I will trust in him, the health of my countenance, and my God. Turn thy face upon me thy servant, save me in thy mercy, O Lord, that I be not confounded forever. I call upon thee, linger not from me my God. Look back and assist me, a poor man left unto thee, for thou art the releever of orphans, thou art the refuge of all my trouble that compasseth me. O my triumph, deliver me from them that assault me. O thou Lord God of my health, come and help me, for thou art my strength, my helper and refuge, do not forsake me, nor despise me. O God salute me with welcome, behold I come unto thee my God, whom I have neglected and despised, for all the earth is full of thy mercy. I do therefore fly unto thee most merciful God, receive me according to thy word, (by which thou saidest, I will not the death of a sinner) and I shall live, do not consounde me contrary to mine expectation. My God, I crave not for this temporal life, but I do only invocate and call upon thee with all my heart, which art the eternal life. Alas my best beloved. Alas my only Lord and God, that ever I offended thee, that ever I neglected thy inspirations and counsels, that ever I loved any thing besides thee, my Lord God, this is it that repenteth me. I beseech thee therefore to grant unto me, that during my life I may with all my heart truly & faithful lie repent and bewail these mine offences. I would I could power forth and up before thee, all the drops of my blood and tears, in true repentance. Lord jesus I crave and look neither for death nor life, but only for thy good will. Let all things be done according to thy good will and pleasure. Seeing it pleaseth thee that I must die, O jesus receive my soul, grant that I may have eternal rest with thee. If it be thy pleasure, O jesus, that my life shall be prolonged, I have determined with all my heart to beseech and ask, that thou wilt most graciously grant it me, through the help of thy mercy and grace, & so to offer myself unto thee as an offering to thy glory & will. O best beloved jesus, for that I have passed over my life in contempt of thy glorious name, living out of thine obedience, grant now, I beseech thee, that henceforward I may willingly spend all the strength of my soul and body, and all the rest of my time granted by thee, unto thy glory and will.  
O merciful jesus, be present with me, and mercifully help me in these my pains and miseries, and if grievouser pains shall happen to oppress me (which for mine offences I know I have deserved far grievouser & greater than these) grant that I may suffer and bear them patiently. Osweete jesus, although I had never offended, nor deserved punishment in thy sight, yet to thy glory and will, in these pains, as in every other, I do offer and resign myself unto thy Majesty, not trusting in mine own virtue, but only in the multitude of thy merits, upon which I do presume, and do invocate and call upon thee, that thou mayst by thy virtue erect & strengthen the weakness and unsteadfastness of my soul, and that thou wilt comfort it with strength, and strengthen it with patience, that I do not fall down, being vanquished with adversity and temptation, nor wearied with weakness of mind: but being altogether consumed in the flame of thy sweet fire and love, I may only long for thee, and that with a thirsty appetite I may cool my thirst in thee, that I may think upon thee, and altogether long for thee, & that I may forsake, disdain, and contemn the world & all things therein, & that I may give thee like thanks, both in joy and sorrow.  
O Most loving jesus, I have chosen thee, I wish and look for thee, I run to meet thee, and I do renounce all things that are not of thee. Whatsoever thou wilt I will: and whatsoever thou wilt not, the same I will forsake. Whatsoever thou dost detest, I do refuse it: and whatsoever shall hereafter happen unto me contrary to this my present mind, I beseech thee my God, not to impute the same unto me, neither according unto that, but according to this present choice of my soul judge me. For all things which I aught not to do, I do here utterly forsake them. And if at any time hereafter I shall chance by any sinister occasion to agreed to any thing that may be a cause to withdraw thy n●● did from me, I do 〈◊〉 this 〈◊〉 utterly 〈◊〉 and d●t●●●tlys satile.  
O Lord I●●●, if it please three, or if if may stand 〈◊〉 thy gl●●y, ●●aunt I be●●eche thee, in this my present life, ●hat I 〈…〉 and 〈…〉, wherein I ha●e o●●●nded, ●●om all the pains 〈…〉 deservedly I ●●ght to 〈…〉. And that th●● 〈…〉 of thy 〈◊〉 ●●●ned farry after 〈…〉 〈…〉. Lord jesus 〈◊〉 my 〈…〉.  
¶ 〈…〉 or l●st 〈…〉 thereto be say, 〈◊〉 to be ●●ought 〈…〉 up on at the hour 〈…〉 〈…〉 seethe. 〈…〉 IN the name of the Father, and of the Some, and of the holy Ghost. I H● a wretched sinner, redeemed with the precious blood of our Lord jesus Christ, through his great merry and love, & not by my merits do confess and ●●knowledge openly, either by this writing, or by these my words, before God omnipotent, and before you that are here as witnesses (if there needeth any) that I a●●●●●d do dieth true ser●●unt of our Lord jesus Christ, as it becometh a true Christian. I do believe and confess generally all and every part and Article of the Christian faith, wherein every Christian believer is ●●●●●de is beleeue●. And chi●s●ie the universal 〈…〉 contained in the twelve Articles of the Christian faith, either openly expressed, or by reason excluded. According as through the holy Ghost by the twelve Apostles, and by the true gospel they were delivered unto us. And to be short, I believe so much as a true Christian aught. And I do with all my heart rejoice to die in this immovable and firm Faith, holding this scripture in my hands, and offering it up, as a most defensible and invincible shield against all the invasions and deceipts of the devil. And if (which God forbid, it come to pass, that by the temptation of the devil, or by the violence of my disease, I shall happen to think, speak, or do any thing contrary to this pretestation: Or that I shall fall into any error, misbelief, or despair: If any of these do chance unto me I do here in the presence of you all revobe, & utterly renounce the same, in such sort as I would do if I had my perfect senses. For this I call you all which are here present, & thee my good Angel unto whose custody I am committed, that you as witnesses may testify this my protestation and confession, before the omnipotent and righteous judge.  
As much as in me lieth, I do here clearly forgive and remit all injuries juries whatsoever have been done unto me: And the like I do ask 〈◊〉 their hands, who●●eit her by word or deed I have at any time ●●lēded. And cheessie I do request to be partaker of the bitter Passion, and innocent death of our Lord jesus Christ, and that my natural and voluntary death may, through thy grace, stand for all my sins.  
I do also intitely reque●● and desire you all that be here present, to say the lords prayer with me, and for me. Our Father which art in Heaven, h●●o 〈◊〉 be thy 〈◊〉. Thy kingdom thing. Thy will be done in earth as it is in heaven. give us this day out ●●yl●e bread. And forgive us our trespasses, as we forgive them that trespass against us. And lead us not into temptation. But deliver us from all evil. For thine is the kingdom, the power, and the glory, for ever and ever, Amen.  
Would to God I had never sinned nor offended against my God, nor my 〈◊〉 periors 〈◊〉 against my neighbours, nor myself:  
lastly I ge●●● th●●bes 〈◊〉 tha●●●●ghty God, for all his 〈…〉 ●●s●●wed upon west. And I comm●●de my body and soul into thy 〈…〉, that my soul may he saved through the bitter passion of our Lord 〈◊〉 Christ, to whom be praise 〈◊〉, & glory for ever and ever, Amen.   

¶ How fearful and bitter corporal death is of itself, and the mu●●● causes thereof,  
AS man naturally desireth to be in this world, to live, and to rejoice: So is it also natural for him to fear death, and the pains & presydents thereof. Virtuous and perfect men (not withstanding) are accustomed to wish for death, wr●o●●●ch as it is the end of the myseties and offences of this present life, & the entry like wise into the felicity and joy to come. They do therefore covet death, which love no vn●●w●all thing in this life, and despiseth and settethat naught all the vanities, pleasutes, tiches, humours, & prosperities of this world, with a most ●●dent affection aspiring to the most blessed sight of their God, whom above all other things they do with all their hearts entirely love, and inwardly burn with the hearty desire of heavenly pleasures & eternal wealth, saying with the prophet David, As the Hart desireth to come to the fountains of fresh waters, so doth my soul desire thee, O Lord. My soul hath thirsted to come unto God the living fountain. When shall I come & appear before the face of God? And to the same effect saith Paul, I unhappy man, who will deliver me from the body of this death? That is to say, from this mortal & miserable body. Also, I desire to be dissolved, & to be with Christ. Nevertheless, though the consideration of death of itself be a most bitter pain, and that the loss of life to a humane 〈…〉 is natura●le fearful and hor●●●●, insomuch that our Lord jesus Christ (death approch●ig) by natural ●ea●e of death, which he took willingly upon him, began to fear, to ware weary, and to be heavy. Such w●●e●a●e 〈◊〉 of death is pro●●●able, for it withdraweth man from cau●● detectation, and from the vanities of this world. He that will wisely consider how pawful an end, how bitter a death, and how grievous a sorrow doth daily approach unto him (and peradventure is presently at hand) he will refrain himself from dissolute and vain secutitie, from sports, games, and laughters: Saying with Solomon, I have accounted laughing for error: And to mirth I have said, Why dost thou deceive in vain? And that they be so in deed, the wise Solomon doth in another place witness the same. Better it is (sayeth he) to g●e into a sorrowful house: then into a hō●ueting house. I●●thoue (that is the sorrowful house) man is admonished of the●de of all men, & living he thinketh upon that which shall happen, and is to come. As the Scripture saith: Blessed is he that is always fearful. And by this the old Doctors Hier●ome and Augustine 〈◊〉 write that Plato (that excellent and most noble Philosopher) did forego the delicate and beautiful City of Athens▪ with maintain of his Scholars, choosing rather to devil in an old thinous village, being often with Earthquakes and Tempests well near overturned so that by the frace of dangers and death, they might in themselves mortify the vicas of the flesh, & withdraw themselves from concupiscence and all other vices.  
For so much as the gentiles have done this, how much more (I pray you) aught Christians to withdraw themselves from delectations, by remembering the dangers of death? And that by this (the preme ditation of death) there might grow in us such an healthful fear. The disposition of him that dieth is to be considered, & to behold the present hour of the separation of the soul from the flesh, whereof man hath a natural fear, for then man altogether waxeth pale, his feet waxeth cold, his weak hands becometh black, his countenance changeth colour, his eyes becometh dim, and sinketh in, and for intolerable pangs of pains they are turned upward. See how his heart waxeth faint, his forehead shrinketh, all his members waxeth flyffe, his chin falleth, his pulses changeth their course, & his breath gathering itself from the innermost bowels do altogether forsake the body. The pains of death do then appear, & deadly pangs, stinging with the mortal stings the very heart, which first of all beginneth to live, and last of all doth die. And last of all there cometh & breaketh forth a dead sweat, showing that Nature is overcome. And thus being vanquished by grief the soul is cast out from her dwelling place. If we will consider this disposition of them that die, and do diligently imagine, that the like will short: lie happen unto ourselves, there is no doubt but we will consider the healthful fear of death.   

¶ THE MANNER how to die well.  

Written in Latin by Petrus de Soto.  
ALL men must needs die, a punishment assigned unto us for that sin of our first parents. Mortality (that is devitable death) is test & cast upon us, for that Adam and Eva did eat of the forbidden fruit, whereby they sinned against the Lord. And as sin was first committed, so death presently followed. By sin they lost life, & gained death. For as by doing well they should have obtained immortality to themselves & their posterity: so by doing the contrary they have gained death & mortality to them & us for ever, from the general sentence whereof none shall escape, jest that any one should have cause to exalt himself above another, if he might freely escape the same.   

The certainty of death, and the uncertain hour thereof.  
NOthing is more certain than death, but the hour, the place, and manner thereof, none knoweth. For who is he that knoweth when, where, and after what sort he must die? whether he shall die a good, or a shameful death? whether he shall end his life by sword, fire, or water, or by any other kind of death? Not not one truly. For death (more diligent than our shadows) at all times and places continually giveth his attendance, laying for us his trap, thinking at every hour unwarely to entrap us therein. Who is then so foolish, as to assure himself to live but till night, of what age soever he be of? For what other thing is our life, but the very beaten path, and strait way to death? He therefore that is wise, looketh, & prepareth himself for death, and at all times and in all places is continually ready to die. For death is at the gates of old men, and lieth in a readiness to oppress & overtake young men: the hour when the Lord reserveth and keepeth to himself, to the end that we being uncertain when to die, should the rather prepare ourselves to die. And whilst we have our perfect health & memory, we aught to acknowledge our redeemer, to call upon him, betaking ourselves altogether unto his clemency & great mercy. And in no wise to detract the time to the last hour and extreme instant of death. For death most commonly assaulteth and oppresseth those whom he seeth most unwilling and the worst provided. And as death findeth the man, so man shall find death. The perfect man dieth in security and gladness, the just manful of hope, faith, and assured confidence, and the unjust dieth in stare and desperation.   

Why Just men do wish for death.  
WE do continually walk amongst innumerable dangers, that is the dangerous snares of our ancient enemy the devil, the bloody sword of the wicked, the intolerable griefs, pains, and labours of the body: The habitation or dwelling place of the body wherein we dwell is ruinous, the worldly sea wherein we fail is full of storms & dangerous wracks, no earthly thing wherein we can delight ourselves lacketh great perils, and that wherein we think we find great felicity, therein always consisteth our most misery and calamities. But yet our benign Saviour doth not without heavenly providence appoint & suffer, that this our mortal life should be so replenished and filled with those so great calamities, pains and perils: And also doth (according to his profound wisdom) providentlye ordain and appoint them (I mean those temporal pains which we do abide (to the end that we should repent us of our former sins, and amend our present life, and diligently to care for the life to come, and that we should willingly contemn the world, and set at nought this transitory life, erecting and lifting up our minds, souls, and hearts unto the almighty God▪ earnestly affecting the glorious & everlasting life, with fervent desire from the bottom of our hearts. Our forefathers which in times past tasted but very little of this glorious and heavenly sweetness, did yet abandon all earthly vanities, abhorred the delight of the world, despised and quite forgot this transitory life, most painfully labouring with all diligence to obtain the unspeakable pleasures of heaven, greedily thirsting for the eternal bliss, saying with the Apostle▪ O wretched man, who shall deliver me from this mortal body. My desire is to be dissolved, & to be with thee, O christ. for as the Heart desireth to come to the fountains of fresh water●, so doth my soul, O Lord, desire to come to ●hee. Although death bringeth unto us such and so many pleasures, and that through it the soul is carried thither where it shall e●●●auy live: y●● we aught not to d●●●●te nor argue of the rest of our life, which is pres●●lbed by God, neither aught wer● be the cause's or proc●re● of our own death. For as we 〈◊〉 not hither by 〈◊〉 own appointment: so aught we not to be ●h●●●●●rs of ou● end, before the ●ime appointed unto v● by god. Hereby I judge him to be altogether forgetful of himself, and little to regard his own state, that thinketh his time in this world to be but short, seeing it is su●●●fent to live a short time and small age, so that we spend the same in doing well. For what matter is it wheth●● one die young or old, for so much as the number of years, nor length of time, do make neither blessed nor unblessed, happy nor unhappy. And that by coming to death (the end of all human kind) we shall arrive in a safe port & quiet harborowe, free and safe from all the dangerous storms & troublesome broils of this world.   

The death of the just man.  
NOthing aught to be more wished for, then to be in the hands of God▪ wherein the Souls of the just quietly rest. Their death is acceptable to the Lord, if a man may ca● that death, which is the greatest pleasure that can happen to good men, for it is to them the end of labour & care, the winning of victory, the way of life, the entry into perfect security, and joining of the soul to God the thiefest goodness, which is of all other the greatest reward that men can have. The departing of the just man from this life, is the viage and passage from trouble to rest, from pains to glory, from poverty to a kingdom, from fear to security, from grief to joy, & from death to that life, which only aught to be called life. And to conclude, death is naught else unto him but an escape from prisonment, a return from banishment, a finishing of labours, an arrival to the port of rest, an ending of pilgrimage, a lightning of his burden, a deliverance from a ruinous house, an ending of evils, an escape from dangers, and paying to nature her duty, and entry into his country of everlasting joy and glory: By means where of that day wherein the Saints depart hence, and are received into Heaven, is commonly called their natal day, for that when they depart hence, then do they begin to life, and by dying in this world, they enter into a better.   

The death of the evil.  
THe death of a sinner is most wretched of all evils, for there by he loseth the world, the greatest aspect & familiar fellowship of his best beloved: also by it the soul is severed from the body, & is condemned to abide the affliction of Hell fire. For the pains of one condemened soul is far worse & grievouser than all the torments of all the holy Martyrs, yea though they were all gathered in one. For the sinner hath horror & fear at his departing, grief & sorrow in his journey, shame and confusion in the sight of God the upright judge, & incredible terror, & dread in departing from this life, & entering into an unknown Region, wherein fearful spirits & wicked Angels meet the soul, and pull it to eternal pains.  
The goods of the wicked are divided into three: first, his soul to the devil: his body to the worms: & his temporal goods to his heirs, which are commonly ungrateful, and too prodigal.   

The dangers of death.  
THe devil doth with all his engines and snares seek to entrap man's Soul at the very hour of death (if God of his special goodness assist him not) tempting him first of the verity of his faith, & persuading him to forego the same, putting him in remembrance of his committed offences, thinking with the greatness of them to drive him into despair. And at the same instant, commonly a pang more painful than tongue can tell assaileth him, which is, the separation of the soul from the body. That pain is so great, that as then he can remember naught else but the deadly pangs of death only. Therefore it is written, In death (O Lord) none remembreth thee. And Saint Augustine saith, The sinner is stricken with such animaduersity, that dying he forgetteth himself, who whilst he lived remembered not God. Saint Barnarde also treating of the ho●●e of death, Cursed spirits (s●●th he) watcheth at my doors, and ●●rrible devils attend my coming, so that I dare not go forth. S●●●● lie I am not able to escape their haudes, unless the Lord defend me. But he who tedeemed me will defend and save me.   

How we should comfort those▪ that be in danger of death.  
To the end that every man●night learn the right way how to die, I have gathered together these. sew lines following out of divers good Authors.   

Three exhortations to the sick.  
1. Consider good Brother that all men, of what condition or degree soever they be, must once die, some sooner, & some later, according to the time appointed them by God, to whom we are all subject (to pay unto Nature her fees) whensoever his omnipotency shall think good, who hath appointed this world unto us as a baiting Inn, and not to be our continual dwelling place. There is no cause therefore why you should so much affect this transitory life, for by how much the longer your life is prolonged, by so much the more your sins are increased. And the elder you grow in age, the more your offences are multiplied for every day vice increaseth, and virtue decayeth. We aught therefore to be the more willing to die, for the by flitting from this poor mortal life, we shall come to the everlasting and blessed life.  
2. Acknowledge good brother most thankfully▪ God's bountiful goodness towards thee, in that that hitherto of his unspeakable mercy he hath permitted thee to live, yea & for that at this present extremity of death, his highness hath granted thee thy perfect senses, reason, and understanding, whereby thou mayst acknowledge thy bounden duty unto his heavenly Majesty. And in that he hath not oppressed, not prevented thee with sudden death: and for that also he hath of his merciful goodness called thee unto his true and unfeigned faith, through which by his help thou shall be brought to his everlasting kingdom and eternal inheritance. For this and all other his innumerable benefits, give unto his highness most hearty thanks, and altogether betake thyself unto his endless mercy, humbly craving pardon of him for thine offences.  
3. Consider that God the Father hath given and yielded his well-beloved son, in whom he took great delight, to be crucified and tormented with innumerable tribulations, tortures, and pains, and to suffer most vile & bitter death for us most wretched sinners. Seeing therefore thou hast in this transitory life committed & done innumerable sins and heinous offences, which deserveth far grievouser and greater pains and punishments than be assigned unto thee. Thou oughtest therefore patiently to bear the pains and pangs of this thy deserved disease and death.  
Christ for thine offences most willingly and patiently suffered death, and the holy Martyrs and Apostles with all their mind most willingly embraced death for his name's sake. Know thou therefore, that what manner of death soever thou sufferest, is much less painful than theirs, for will thou, nyl thou, die thou must, therefore in the name of Christ good brother take it patiently.   

Questions to be asked of him that lieth sick, by the Minister or any other godly person.  
1 wilt thou live and die in the true faith of jesus Christ, as a true Christian?  
I will.  
2 Wilt thou ask forgiveness of him for all thine offences committed against his holy majesty, & for that thou hast not worthily honoured him?  
I do ask.  
3 Hast thou not determined with thyself to altar thy trade of life into a better, if it shall please God's goodness that thou shalt escape this disease?  
I have determined.  
4 Dost thou not humbly crave and beseech him to grant thee grace not to decline from this thy good intent, that thou mayest repentauntlye bewail thy former faults, and that thou mayst henceforward continued in all goodness?  
I do require.  
5 Dost thou not heartily forgive all offences committed against thee?  
I do forgive.  
6 Wilt thou not earnestly ask forgiveness of all them whom thou hast in any wise offended?  
I do ask.  
7 Dost thou not clearly cast out of thy heart all envy, malice, & hatred, whatsoever thou bearest to any creature, and willingly be reconciled in perfect charity to every man?  
I am willing.  
8 Will't thou willingly restore what soever thou hast wrongfully taken or withholden from any man?  
I will.  
9 Dost thou not patiently take in good worth these pains for the name of God?  
I do.   

¶ Prayers to be said at the hour of death.  
INto thy hands (O Lord) I commend my soul, thou haste redeemed me, O Lord God of truth.  
jesus Christ the Father of mercy, make me one of thy servants, help me in my extreme necessity, Secure my needful and desolate soul, O Lord my god, that it be not devoured by hellhounds.  
For the honour and virtue of thy bitter Passion, most mighty Lord jesus Christ, command that my name may be registered among the number of thine elect.  
O my Creator & redeemer jesus Christ, I yield myself unto thee, forsake me not, be hold I fly unto thee, succour me, and reprove me not.  
O Lord jesus Christ the son of the living God, put thy Passion, Cross and death, betwixt my soul and thy judgement.  
Now, O Lord, according unto thy will have mercy upon me, and command that my soul be received into thy peace.  
Let that sweet voice, O Lord, sound in the ears of my soul, This day thou shalt be with me in Paradise.   

The manner how how to foresee that things go rightly with any when he dieth.  
IF the sick man do waver, stray, or doubt any thing of the verity of his faith, put him in remembrance of the Apostles and holy Martyrs, which for the defence of this true faith have suffered all kinds of torments and pains.  
If he be in despair, then tell him, that although his offences be never so great and many, yet the goodness of our merciful Lord is much more, for his mercies do exceed the quantity of all our essences, which he of his goodness offereth in common to every man, jest he himself do wilfully refuse the same: for his mercy is infinite and without number. All the offences that ever were committed since the beginning of the world may be numbered, all which are clearly washed away with the lest drop of the blood of our lord jesus Christ, which he shed at the time of his bitter passion. Our Lord God of his great clemency was ready to call unto his mercy judas, the wickedest man that ever lived, when he said unto him, My friend. Yet for that he did despair, he was condemned, and so sinned more by falling into despair, then by betraying of his master our Saviour jesus Christ, the immaculate Lamb, and only begotten son of God the Father. And lastly put in thy mind, that the forgiveness of sins is an Article of our faith, by which is signified unto us, that how often and how grievous soever our offences are, ye by true repentance of our sins yet shall obtain true remission for them: whereof, whosoever doubteth, he is no true Christian.  
If you see that he do not presently yield up the Ghost, then read to him the history of the Passion, or some other good and Godly history (wherein he delighted most when he was in health (or the commandments of God, to the end that he may with more perfectness repent himself, if he have ought committed against them,  
If for lack of speech he be not able to answer with words, then let him answer in mind, and with outward signs express his conscience, for they are (through God's mercy) sufficient to obtain grace.  
Put him no wise in remembrance of his wife, children, friends, or temporal wealth, unless it be necessary for his spiritual health:  
Put him not in overmuch hope of bodily health, jest by that means he might withdraw his mind from the spiritual care that he hath of his soul: For by the health of the soul he should seek for the health of the body, only requiring it at God's hand, if his goodness shall think it most meet and best for his soul. For God is a furtherer of the patient and well disposed, and corporal diseases bring for the most part languor and grief to the soul. We should therefore first provide for our soul, and repent us of our sins, before we take any care of our bodily health.   

¶ Hereafter followeth a brief Dialogue touching the day of judgement. Between Raymundus, and Dominicus.  
I Have (my Raymundus) all this long time since our last communication been very desirous to know how our merciful Saviour Chryst will in th'end reward every man. Wherefore I pray you of your courtesy show me somewhat touching this point. Raym: My friend Dominicus, I grant to thy request, for it is not convenient that we leave man (of whom hitherto we have conferred) unfinished. Seeing we have treated of his creation, and seeing we have spoken of his reparation: we will now talk somewhat touching his final judgement. God worketh three ways concerning man, that is to say, in creation, reformation, and in judging him most justly according to his works. Seeing then man is the lively and magnificent work of God, and above all creatures most like unto his Maker, he ought not therefore to be lest unfinished and unpertected. And for that he can not come to the very last end of perfection before his life be examined and judged, that according to the quality of it he may receive reward at the last retribution, either to eternal pain, or to everlasting glory. Therefore it is necessary to confer in few words, of this last and general judgement, and by certain natural reasons to show taa● is to come. Domi. I beseech you so to do, for I am determined with all my heart to hear you. Raym. We will prove that the judgement is to come, by the very nature of joy & gladness themselves. It must needs be, that the just man for his justice shall so magnifycently rejoice, that he cannot rejoice more perfectly. And that the wickedman for his iniquity be cast into heaviness, as there may be no●●reater. And that this may be do●●, the general judgement must of 〈◊〉 sh●● be pronounced, wherein good men may receive all gladness and be praised of all men: and Reprobates condemned of all men, may receive eternal heaviness. There are but two things iudicable, that is, a good life, and an evil life. And for that contrary things being put together, each of them giveth better light to the other. Therefore the general subment is to come, wherein the good in comparison of the evil, shall most glocrously shine. And the evil in comparison of the good, shall be contaminated with utter confusion. Domi. This which you say is terrible, and aught to move the hearts of wicked men. But is this the last retribution of all, or shall this be done to the soul of man only, or unto it altoge alther with the flesh.   

The general judgement of the dead requireth an universal resurrection.  
RAym. I have said in the fo●mer Chapter, that the general judgement appertaineth to mankind, and to humane nature belongeth both a body & soul. For as there is a corporal nature and a spiritual nature distinctly: so there is a corporal and a spiritual nature united. And for that this nature is both iuditable & rewardable: it is therefore necessary that it be judged both in body and soul. And that this may be done, there must be a resurrection of all bodies, the as the foul with the body, & in the body, hath either sinned or done justly: so it may like wise with the body receive that that is adjoined unto it. And because that this last judgement is the final retribution of all bodies, there must therefore be a general resurrection of all the dead, and the universal judgement and the resurrection of the dead are inseparably linked together in one chain. Moreover, the resurrection of the dead is necessary for the accomplishment of al. The very children which of themselves have not offended, for the accomplishment of all, must needs rise with others.  
Furthermore, either none, or all shall rise again: But Christ very man already from death hath risen: Therefore all men shall rise again. For resurrection is incident to humane nature. Neither is it impossible to do that thing which is once done. As a grain of come falling into the earth, being dead and growing again, bringeth fruit manifold: So Christ being dead and risen again, worketh an innumerable resurrection of bodies.  
As that resurrection was not wrought in Christ by virtue of humanity: so neither shall it be wrought in us, out by power divine. The unfaithful men think that God is not able to raise up living flesh out of dead consumed ashes. As God was able to bring forth innumerable kinds of things out of the earth at one: so may he now easily raise again the same bodies which already hath been, out of their own ashes. As the justice of God requireth the same, so the majesty of his virtue is able to do the same. Moreover, seeing God was able to make so many bodies which were not at all, is he not like wise able to repair the bodies which are perished? Furthermore, if God hath with his mighties hand made some incorruptible: bodies wherefore then should he not be able to repair our corporal bodies, and to make the●● immortal?  
I think I shall greatly further thee, if I can by reason of the power and honour of God, prove the general judgement to come. For seeing that God of his own free will, without the request or compulsion of any hath created humane nature, when there was none: and seeing the final retribution is a work to the honour only of God, proceeding from himself, & whatsoever God worketh of himself: he worketh the same to his ●●on honour, and 〈◊〉 use the judgement of this small retribution is the last and perfect work of God touching mankind: God will openly w●●ke therein, by manifesting the great power and honour of his wisdom, & of his justice. His power shall appear in the raising of many bodies, his wisdom in examining of consciences, and his justice in bestowing rewards. This judgement requireth an uprightness to be showed in the judge, authority of excellent majesty in his irrevocable sentences, and fullness of justice & goodness in bestowing of gifts, or of punishments. Seeing also this judgement is of great honour & majesty, it is requisite that it be done with great solemnity and magnificence, the Thrones and powers ge●ing their attendance. It becometh such a judge to use in●y●●●e majesty: and it behoveth this judical power, that God do appear and show himself to all 〈◊〉, a dreadful threatening, 〈…〉 fearful judge, and that h●●●●●●orth this terror according to his efferent Majesty. All safety will be therefore the just, and yet they will receive him with great veneration and reverence, in beholding his most excellent Mansty, his wisdom, virtue, and dignity. As this work of judgement is the last of all works: so likewise the same will he above all his handy, works, most pure, most excellent, most solemn, and most honourable.  
Domi. But who is he that shall be the judge of all? I know it is God, but is it God very man, that shall be both judge and rewarder, which first was the repairer of all? Raym. Even the same jesus Christ the only Son of God, to whom the Father hath given all judgement, for that he is the Son of man, he shall judge man, seeing he is man, the repairer & redeemer of man.   

❧ Of the excellency of this day above all other days.  
I Will say some what of the magnificency of the last day. In this day the works of all the days before shall be gathered together, and shall receive their reward. In this day God will work more magneficiently than he hath wrought in other days, as in raising the be dead, and ●a●ing ●hem ●inor●an, and in rewarding therewith eternal rewards. In this day God worketh, & in the other days men have wrought all their works: In this day God will show the works of his power, will do●●e, i●●ice, verity and goodness, compleeting all his works in most highest renounce glory & honour. This day will be the day of fear, 〈◊〉 r●bu●●●ions, & dread unto the wicked, but a day of joy & glory unto the just and goodman. This day aught to be always in our remembrance. And we aught to direct the works of all our days unto this day, and to give ourselves so far forth as we may unto justice & virtue, lest at the day before so great a judge, and in the light and meeting of all men and Angels, we be confounded. Where as there is no memory of this day, there remaineth inconstancy, malice, and all wicked and perverse works.  
And because that this most magnificent judge cannot err, neither be corrupted nor deceived, for that he searcheth the reins and hearts of all men, who seeth allthings & neglecteth nothing Therefore remembering these things always, & putting this day before our eyes, we aught to do that which is good. Raim. We have gathered out of that which you have said, that there shallbe a perpetual separation of the good and the evil, th'one from tother. Those which have taken themselves to Lucifer. his wicked will, makings themselves his members, shallbe with him condemned to everlasting fire. And those which have followed Christ our lord, shallbe with him taken up to everlasting glory.  
The reprobates shallbe plunged in a most deep bottomless pit: and the chosen shallbe lifted up to the highest heaven. They shallbe given to the fire, and those to pleasures. They shall have devils to their fellows, & these shallbe accompanied with Angels. They for extreme tribulation shall ●●ace, & these for the greatness of their joys shall give hearty thanks. A most thick and eternal darkness shallbe always cast upon them, & to these God shallbe an everlasting light, & the lamb shallbe their light.  
Now you have that which you required. Gather therefore by these the full and last finishing of man: for if he be adjudged good, the best of all shallbe allotted unto him, that is, to be with Angels in the kingdom of heaven: But if he be adjudged evil: then shall he continually possess the worst place of all with the devils in Hel.  
Dom. Now, seeing that I am come to th'end of all these things which I sought for, and to the very last retribution, I give you most hearty thanks, for that you have vouchsafe to grant to my request, and for your labour and industry, whereby you have most effectually instructed me, during my life, I will always remember this most wholesome instructions, remembering myself to be made by my redeemer, and far exalted above other creatures. And I being through mine own pride and disobedience, slidden and fallen down & with a thousand other calamities intercepted, am redeemed & restored again by Christ having compassion upon me, and by him reserved to receive eternal reward.  
FINIS.   

The third thing worthy to be remembered is, the pains of hell.  
CHrist hath his fan in his hand, & he v●●●le●●● his barn flower, and gather his wheat corn into the same: and 〈◊〉 burn the chaff with unquenchable fire.  
By the fan of our Lord jesus Christ, is understood his judicial power and just judgement. And by this Barn flower is understood the Church, or humane kind: By the Wheat is signified his elect: By the Cha●●e the reprobates: & by the Ba●●e is understood the king's doom relestiall. The sense of these words is, that as by the Fame the corn is made clean, & as the chaste, is women away, & the corn left? so the son of God will purge his church, wherein (amongst the chosen & the just) the reprobates, and wickedare mingled: but in the day of judgement they shallbe severed one from another, in place & rewards, as now they differ in conversation. The ungodly are rightly called the chaff, because they are vain & light & follow the contions of their minds. The virtuous are compared to the wheat, for they are the fruit of Christ, borne in the field of the Church, that is, regenerate of water and the holy ghost spiritually, living in charity, bident with divine grace & heavenly gifts. They are transferred from the barn flower of the Church militant unto the barn of the triumphant church. And the wicked being the children of Babylon (which is of confusion) they are hurled headlong into a furnace of burning fire, and eternal damnation.  
And for that hitherto we have treated of death & judgement, I mean to set forth a shadow of the pains of hell, whereby the heavenvly jerusalem may appence the excellenter.   

¶ Of Hell.  
Who is able to express the torments appointed for the ungodly and evil livers, in that deadly place called Hell? What other thing can be there but continual flames of fire, eternal tribulation, & infinite calamities of all evils? Burning floods that run from stinking fens fill up all places therein. There dwelleth wicked and ugly Angels, headed and winged like dragons, with flaming eyes, casting of fiery darts, whose teeth are more long & sharp than the Elephants, wherewithal they pinch, gnaw, and torment, more grievous than doth the Dragon's tail, whose looks bringeth sudden fear, grievous pains, and fearful death.  
O, I would to God that death might end these painful extremities. But alas, see yet another torture grievouser than this: The soul shall still live, & he always under the rule & governance of cruel tormentors: And further, being gnawn with Serpents, changing their holds, they do with new bitings a fresh from time to time torment and tears the soul in pieces. Dragon's shall there devour the lips of the blasphemers, & the Cockatrice with greedy teeth shall sunder & tear in pieces the bowels of the wicked. All kind of horrible beasts will there torment without ceasing, the souls of the misbeleves. Howling & be wailing, lamentation & rearing do there continually sound, fearful scriches, and confused cries are there in all places suddenly raised. Which cry is procured by the cruel force of tortures, and is thrust forth by the strength of burning flames. The same tribulations whereunto the souls are received be without all end and measure. For the souls are continually consumed with the broiling heat of fiery flames, and being thoroughly burned, are again and again tormented in new kindled fires. There are worms that never die, fire that never quencheth, and continual gnashing of teeth.  
There is in hell deadly cold, continual Ice, cruel hunger, unme asurable thirst, perpetual sorrow, raging pestilence, unceassable punishments, continual darkness, and nights of horrible obscureness. The miserable soul findeth there no rest, but is tormented with all kind of torments. There is mortal death, defective lack, & endless end. What faithful man can then but tremble to hear and know of such pains.  
Deliver us we beseech thee good Lord from that lake of misery. obscure place, and dark world covered with the deadly cloud of death, where no order is observed, but an everlasting horronre, Stir up our hearts, most merciful God, unto the true fruits of repentance. We humbly beseech thy Majesty, to deliver us from these eternal pains.  
See here, how great, how in comparable, how unmeasurable, & how perpetual, the miseries, pains & infelicities of the condemned are. He which will not be terrified by these descriptions is blind & hard hearted, neither hath he any spiritual sense, but is rather altogether dead: Let him notwithstanding look about him, and rise from the depth of his sin, lifting up the eyes of his heart, to consider these things.  
And every man which as yet delighteth in sin, let him impress the consideration of these things in his mind, that at the lest, by the horror of them, he may be withdrawn from vice, and directed to virtue.  
He also which already hath begun to enter into the way of virtue, let him by the due consideration of these things cast off all unstableness and unbelief. And let all true believe us cast out and vomit forth with horror and hatefulness, all the delectations of the flesh, and vanities of the world, through which they come to so great calamities in hell.  
FINIS.   

¶ Hereafter followeth certain meditations of the heavenly kingdom or the joys of Heaven.  
WE ought so to live in this world, that when our bodies begin to become subjects to worms in the Sepulture, than our souls should begin to be glad with Saints in heaven, directing of spirits thither whither it continually aspireth. We aught to hasten ourselves thither, where we shall always live, and where we shall are death no more. If we do any thing at all affect this unding and transitory life, which at no time is voided of cares and labours: and that by eating, drinking, sleeping, or any other recreation, scarce can we at any time satisly the necessity of the flesh.  
By how much the more aught we to desire and wish for eternal life, wherein we shall abide nor suffer no lobor or pain, where there is continual health, eternal felicity, happy liberty and perfect bliss, where men shallbe like unto the Angels of God, and just men shall shine as the Sun, in the kingdom of their father.  
How thinkest thou then? of what brightness will the soul be, when the body shall possess the light of the Sun? In that place there is no heaviness, no sorrow, no grief, no fear no labour, no death, but a perpetual health and everlasting bliss.  
In which eternal kingdom, there is no malice nor misery of the flesh, no disease, no lack, no hunger, no thirst no cold nor heat, no weri●es of fasting nor temptation of the enemy, no will to sin, nor power to do evil, but a quiet harborough of pleasure & crumph, where men in the society of Angels shall continually dwell without any infyrmity of the flesh.  
There is infinite joy, eternal bliss, from whence none shallbe removed that once can enter therein. There is the rest from labours, peace from the enemy, a new kind of pleasure, a security of eternity, taking a meruaildus delight and exceeding pleasure, in the beholding of God. Who is he then that will not seek and desire by all means possible to be a dweller there both for the desire of peace, joy, and eternity, & for the perfect sight of god?   

The desire the soul hath to the Heavenly judgement.  
O Spiritual Jerusalem the holy city of God, happy were my soul, if I might obtain to behold thy glory, thy gates, thy wale thy streets, thy innumerable habitations, thy most noble citizens, and thy omnipotent king, in his majesty & glory.  
For thy walls are made of precious stones, thy gates of excellent margarites, thy streets of most pure gold, wherein that sweet song Alleluy a is incessantly song. Thy manifold mansions are founded upon square stones, and builded with Sapphires, covered with golden Tiles, wherein no wicked man entereth, nor sinner dwelleth. O heavenly Jerusalem, thou art sweet & beautiful in all thy peasures and delights. There are no such miseries in thee, as we feel, abide & suffer in this poor & miserable life. There is in thee no darkness, no night, nor change of time.  
The shining of the Moon, the twinkling brightness of the stars giveth not light in thee, but only the God of God, the light of light, and the Sun of justice giveth light in thee. The white & inunaculate Lamb, a most beautiful light is thy light: thy brightness & goodness is an endless contemplation and beholding of thy most beautiful king? The king of ●●ngs is in the midst of thee, in●u●●●● on each 〈◊〉 with his beloved ●h●●●●. In thee are legions of Angels s●●ging of sweet ●i●●es, in thee are the fellowship of heavenly Citizens, there resteth the sweet solemnity of all such as return from this miserable pilgrimage unto thy glory, the provident company of the prophets dwell in thee, there are the whole numbet of the twelve Apostles, and there is the victorious army of innumerable martyrs, there are true, perfect & holy men and women, which have vanquished the pleasures of the world, and the infirmity of the flesh. There are young children and maidens which have passed over their years in holiness of life, there are they that have escaped the snares & nets of pleasure and sensuality: Every one rejoiceth in his degree, though not equal in glory, yet like in joys and gladness: For there reigneth perfect charity; and God is all in all, whom without ●●d they 〈◊〉 continually, and still in 〈◊〉 ●olding him their love increaseth, they love & praise him all their wor●●●● to the praise of God without end intermission, or labour.  
Happy were I, yea, most happy, if I could obtain after my departure from this life, to bear the song of heavenly melody, which is song by these heavenly Citizens, & happy companies of blessed spirits in the laud & praise of the eternal king. Most fortunate and blessed were I, if I myself could come to sing that sweet song, and to stand near my king, my God and captain, & to behold him in his glory and majesty, as he himself hath vouchsafe to promise', saying: father I will that those which thou hast given me, be with me, the they may see that excellent pureness that I have with thee, before the constitution of the world. Let him who ministereth unto me, follow me, & where I am ●he● sh●l●●y servant be. And again: ●e that loveth me, is beloved of my father, & I●●●il love him, and show myself unto him.   

How plentiful of all goodness, and how spare of all evil, the heavenly Jerusalem is.  
O My soul, let us return unto the heavenly city, wherein we are registered & appointed to be dwellers, as the fellows of Saints, and household servants of our Lord, heirs of God, and coheirs with Christ our Saviour. Let us consider so far as possible we can, of these licitye of that holy City, saying with the prophet, O what glorious things are said of thee (O thou City of God) for thou art the habitacle of all those that rejoice and be glad. For the art filled with joy. There is no old age, nor misery of age in thee. There is none maimed, lame, crookebact, nor deformed in thee, for in thee all men grow to full strength and perfectness, yea, unto the very years of our Saviour Christ. What life is happier than that life, where there is no fear of poverty, nor weakness by disease. There is no anger, hurt nor envy, no covetousness nor ambitious aspiring to honour, nor power, pricketh the mind of any that dwell in that holy City. The fear of the devil & his dangers, and the terror of hell is far absent from thee. The death neither of body nor soul is feared in thee: but a pleasant life rewarded with in●●ortalitye. There will be then no evil; peace shallbe there proclaimed in every place, and all discord shallbe quite forgotten: for the concord of the holy Saintes is one. allthings shallbe repie at with peace and gladness, tranquillity, rest, and a continual excellent brightness, far unlike to this which now we see: Adn by how much the better each one lived in this world, he shall in that world be by so much the more the clearer. For it is read, that that City needeth not the light of the Sun nor of the Moon, for there the Lamb is their lamp, and the omnipotent Lord giveth them light. There Saints dosh me like Stars in perpetual eternity, as the pureness of the heavens that giveth light to many.  
Wherefore, there is no night nor darkness, there is no contracy meeting of clouds, no extremity of could nor heat, but a wondered temperateness of all things, which no eye can see, no ear can hear, nor heart imagine, saving only those who enjoy the same, whose names are written in the book of life. And that which excelleth this, is the fellowship of Angels, Archangels, and all the virtues of heaven. To behold the Apostles, Martyrs and prophets, and to see our forefathers, all these are glorious. But, to behold the perfect countenance of God and to see his incomprehensible light, is a far excellenter glory. For when we shall see God in himself, then shall we see & have in ourselves that which continually without end we shall contemplate and behold.   

¶ A supposed description of the heavenly Jerusalem.  
O Beloved country, O heavenly city, what can be sufficiently written or believed of thee, for that in thee is that goodness, joy and solace, that eyes see not, that ears here not, nor mind of man can somuche as once conjecture, for which so many Legions of Martyrs have most willingly suffered death. Thy gates do glister with choose stones most precious, thy streets are paved with burnished gold, thy walls are made of most precious stones, in thee are inestimable pleasant gardens, always greener than the fields of Thessaly, wherein fresh flowers, & dainty violet● do continually bud & grow. In thee unspeakable sweet odours of Cinnamon & Balm do always pleasantly breath and smell. The beauty of allthings do increase in thee without la●ke, remain without fading, abide without corruption, & without change do eternally continued. In thee is all temperateness & pureness of air, far exceeding the capacity of man. In thee unpeace & rest surpassing measure. In thee is everlasting day, & one spirit of allthings. In thee is certain assurance, assured eternity eternal quietness quiet happiness, happy pleasure, & pleasant mirth. Just men do shine in thee as the sun. Nothing can be wished, loved or sought for, but it is in thee to be found, & in thee one lie is contained that which no where else can be had. O what gladness without offence, what floods of sincere pleasure, with bottomless pleasure of sweet delectation is it, to behold the God of Gods in Zion, to look upon the incomprehensible glory of the holy trinity, & to taste of the perfect sweecenes, from which cometh all goodness to humane kind? What a pleasure is it to behold the maiestly of God, to be in the perpetual company of the blessed troops of Angels, with the sanctified Apostles and Martyrs, with holy and blessed virgins, to know all the Citizens of heaven, and alway to rejoice in eternal felicity? O my soul, love this blessed palace, and inwardly affect the same, which with fleshly eyes cannot be seen, but only with the eyes of thy faith. Believe that which thou seest not, to the end that thou mayest sometime obtain that which thou believest.   

❧ Of the perfect and absolute joy of eternal life.  
MY God, my Lord, my hearts delight, tell unto my soul, if this be the joy that thou hast spoken of unto us by thy son. For thou saidst: Ask, & you shall have, to the end that your joys may be perfect. I have found a certain kind of joy, yea, more than perfect: & yet, although man hath a perfect heart, a perfect mind, a perfect soul, and that man is all replenished with joy. There resteth yet another joy, that above measure passeth this, for all joys: cannot be contemned in him that rejoiceth, but all those that rejoice, shall emer in the joy of our Lord. (But truly that joy, wherein thine elect rejoice, cannot be seen, heard, nor be compassed within the capacity of man.) Therefore, O Lord, in all these my sayings, I have not so much as once thought upon any part of the joys of thine elect. They shall in all places so much rejoice as they loved thee: and so much love thee, as they acknowledge thee their Lord. No eye can see, no tongue can tell, no ear can hear, nor heart can think (in this life) how much they acknowledge & love thee in the life to come. I beseech thee O Lord, that I may love thee & rejoice in thee. And though I cannot come to that perfectness in this life, yet grant, that I may from day to day so increase therein, that I may after this life, come to the full perfectness thereof. Let me so profit in this knowledge, that in time to come I may be perfectly instructed therein. Let thy love good Lord, so increase & grow in me that I may be therein perfectly grounded in the life to come. Grant, I beseech thee, that I may so rejoice in hope, as that I may perfectly rejoice in joy after this world. O true & everliving God, grant, I beseech thee, that I may receive that which thou hast promise' dme, that is that my joy may be perfect in the world of worlds, & that in the mean time, my mind may remember the same my tongue may speak thereof, my heart may love it, & that my mouth may talk thereof. Let my soul hunger for it, my flesh desire it, and all my bodily substance fervently require it, till such time as I do enter into the joys of my Lord my God, where I shall remain for ever.   

A prayer whereby thou mayest be stirred up unto the desire of heavenly things.  
O My God, O the sweet life of my soul, O my true health, O my salvation, O my only, eternal, unchangeable, and chiefest goodness, what other thing besides thee aught I to look or ask fore What, have I not all things, if I do possess thee, who hast created all things? There is nothing of any estimation, but only such things as thou hast made. Behold the beauty of the Angels, of blessed souls, of mortal bodies, of brutish beasts, the brightness of the heavens, Statees, Sun, Fire, and Air, the Sea, Earth, Planets, the flowers, precious stones, metals and colours, sweetness of all sounds and odours, and the delicate taste of all sweet things proceedeth only from thee, O Lord. Whatsoever grace of comeliness, plesantnes, sinenes, sweetness, virtue, dignity, or riches, consisteth in any creature, the same proceedeth from thee, O God, and all things abundantly flow in thee without any lack.  
Thou art the chiefest beauty, the chiefest pleasure, & chiefest desire. Thou most abundantly dost contain in thee all beauty, goodness and pleasure always green & flourishing, & all goodness is far more excellent in thee, than men may see or prove in any of thy creatures. O Creator most excellent, thou art the pleasure of allthings, thou art the abundantfulnes of perfect joy, & the unmeasurable sea of holy delights & pleasures, thou art that light of incredible clearness & passing brightness, O be wtiful, eternal, & incomprehenlible light. That which they do see, hear, taste, smell, or feel, which are inwardly joined unto thee, through exceeding pucenesse of hear● (wh●●●st they yet remain in this present 〈◊〉) can with no ●ouing be expressed. The loving embracements, the dainty kisses of the moth●●, wherewith she appeaseth the weeping of her ton●●t child, not, nor the ●we●●● words 〈◊〉 pleasant countenance of the h●sba●●● towards hi● loui●● wise, are 〈◊〉 shadows and 〈◊〉 va●ue in respect and con●●de 〈◊〉 ●f the sweet imbra●em●●tes, wherewith thou, O Lord, dost a●●●●e●● 〈…〉 of th●se that ●oue thee. But if poor banished men can be so blessed and happy, and that they can see such inexplicable & incomparable goodness, who see thee but in a dark, had owed glass: how much more happier than aught we to judge of thy holy citizens who see thee face to face, from whom floweth rivers of pleasure more sweeter than honey, who are perfectly united unto thee, drowned in a bottomless of ●ternal delights. Those thy ●●●lbelo●ed d●ldren do now most n●●ifestly know and in the ●●se lues di●●a●isest life eel how much (O merciful father) thou dost favour and ●●u● them: and from the beginning haste lo●●d them. Thou, O Lord, ●rofie willingly, sinner●●est and belpest ●●ema● T●●ud●●●ighten all men most pleasaun●lye with the light of thy brigh t●es●. Thou dost comi●●ally most sam●●●e ●●y and offe●● ally, talk in thefeoreete ho we●● of every man. Th●●ddest draw the ●e●●tes and 〈◊〉 of all men unto thee with an in●●●morehensible sweet mes and feruert affection of charity.  
Thou dost qualify, gladden; refresh, and fatissye, with a delicate desyr●●f enjoying thy company, the he arts and wills of all men. And to say all, O eternal God, thou art all in all, in that most holy City of new Jerusalem. That is the happy day, and the singular day, the only true day, whereof thou, O Lord jesus, haste thus spoken unto thy disciples. (In that day you shall know that I am in my father, and you in me, and I in you.) O day so much wished for, with most hearty desire, wherein the holy souls shallbe united unto thee, O God, and shallbe inspired with a marvelous light of wisdom, and transformed into the brightness of eternal glory. O jesus, grant, I beseech thee, that so long as I am in the darkness of this peregrination, that the eyes of my mind may behold and contemplate the most shining light and brightness of thee, O God, and that I may always please thee my Lord and God.   

Man wisheth for tribulations of this world, to the end, that he may the more earnestly desire the kingdom of heaven.  
O My soul, if we must every day suffer torments, yea, and a long time abide the vexations of this world, to the end that we might see Christ in his glory, and be joined in the fellowship of his Saints? Is it not convenient that we should patiently suffer all kind of pains, to th'end that we might be partakers of so great goodness and glory? Let wicked spirits prepare their snares and temptations, let sickness weaken the body, let apparel trouble the flesh, let labours oppress it, let long wakinges fore watch it, let this man exclaim against me, let that man disturb me, let cold benumb me, let heat burn me, let my conscience prick me, let the head ache, let the heart broil, let the stomach be overcome with superfluous humours, let the visage wax pale and wan, let all the body be weakened, let my life be ended in sorrow, let my years be consumed in sighs, let corruption enter into my bones, and let my bowels gush out under me: What care I though all these come to pass, so that I may in th'end and day of tribulation, come to rest, and ascend into the fellowship of those that are already preferred unto glory. How great will the glory of the just be, what exceeding gladness will be amongst them, when their faces shall shine as the Sun, and the Lord in the kingdom of his father beginneth to place his people, each one in his degree, and rewardeth every one according to his merits, giving them in steed of earthly things, heavenly goodness: for temporal things, eternal rewards: and for small things, great & ample gifts. Truly, it will be a heap of felicity, when the Lord shall lead his Saints into the glory of his father, and 'cause them to sit in celestial seats, where God is all in al. O what a pleasant happiness is it to see the Saints, to be with Saintes, and to be Saints ourselves, to see God, and to enjoy God himself for ever and ever. Let us therefore think upon these things with all our hearts, affect them with fervent desire, that we may be the better able with speed to come to them. If thou my soul peradventure wilt ask, by what help, or by whose merits may this be done? Christ yielded himself to death, to the end to win thee unto the kingdom of God his father, Yield thyself therefore unto him, that thereby thou mayest be of his kingdom. And let not sin have dominion, nor reign over thy mortal body, but let the soul be occupied in searching for everlasting life.   

¶ A prayer that we should repose ourselves in God above all things.  
O jesus, grant, I beseech thee, that I may rest and repose myself in thee before any creature, before all glory, honour, power, dignity, and consolation, over and above all hope and promise, yea, and above all the Angels, Archangels, and about all the host of heaven, above all things visible and invisible, and chiefery, for that thou art my God, yea, thou a●t ne'er only God, excelling all other things. For thou a●t the highest, the most mighty, thou only art the fullest and perfectest. O when shall it be fully g●●●ted unto me, that I shall forsake myself, and see how sweet and pleasantly thou art, O Lord my God. O jesus, the brightness of eternal glory, the comfort of the wandering soul, my mouth is bend towards thee without speaking, and silence speaketh unto thee. How long will my Lord my God withdraw himself from comings unto thee● come unto me thy servant, comfort me O Lord: thrust forth 〈◊〉 comping hand, O God, and del●●●● me thy servant from these troubles. Come, come, for without thee there can be ●o restful day, nor quiet hour, Thou art my joy, and without thee I am unfurnished. Behold a poor wretch how. I am imprisoned, and myself loaden with gives, till thou deliver me, and refresh me with the light of thy presence. Though others search thee at leisure whensoever it shall please them: Yet continually nothing shall please me but thou my Lord and GOD, my hope and eternal health. Blessed he thou, O Lords, which haste done this goodness unto thy servant according to the multitude of thy mercy. What can thy servant say more unto thee, O Lord, but humble himself in thy sight, & be always mindful of his iniquity and unwoorthynes? For in all the wondered things of heaven and earth, there is none like unto thee. Thy works are excellent, thy judgements are upright, & by thy providence all things are governed. O father of wisdom, laud and praise be unto thee. My mouth, my soul, and all my powers shall praise thee without ceasing.   

¶ The soul fervently wisheth to be in the house of the Lord.  
O Most bright and beautiful house of the Lord, I am delighted with thy comeliness, the habitation of the glory of my Lord, the owner and builder of thee. Albina my wandering peregrination tendeth towards thee, both night and day, my heart coveteth to come unto thee, my mind is fully bend towards thee, my soul doth fervently desire to come into thy blessed company. I speak this unto him who made me, and possesseth me in thee: for he created both thee and me. I do not ask thy company and the sight of thy wondered pureness, through mine own merits, but through the blood of him that hath redeemed me, whereof. I do not despair. I have erred (I confess) like a strayed sheep, and my dwelling is prolonged. I am cast from the face of thee, O Lord, in blindness of exile, wherein I am expulsed from the joys of Paradise. I do with sorrowful verse and unmeasurable lamentations, daily bewail the miseries of ●y captivity, when I do call thee to remembrance, O spiritual Jerusalem, and whilst my feet stand in the excellent and beautiful Zion, not yet able openly to see the innermost parts of thee: but yet I hope to be carried into thee upon the shoulders of my Redeemer, the very builder of thee, that I may rejoice with thee in that venerable glory, wherein they delight that are with thee in the presence of God himself our redeemer, who hath dissolved all enmity that was between God and man with his own flesh, and hath with his precious blood pacified all things in heaven and earth. He is our peace, who hath made all things alone, who joining two walls in one in him self which before were disagreeing, everlastingly to continued in the felicity of his blessedness. The same thing hath he promised unto us, saying. They shall be equal with the Angels of God in Heaven. Let me rejoice and be glad in thee, Let the sweet memory of thy blessed name be a relieving of my sorrow and weariness.   

¶ An earnest prayer, that thou, being assisted by the grace of God, mayest be always bend to heavenly things.  
I Would to God, that that day might once shine, in the which I might see my redeemer, and all these temporal days would end. In thee (O heavenly kingdom) the saints do shine in perpetual and clear charity, which we can not see whilst we wander here on earth. The heavenly Citizens know how much they themselves rejoice: and the banished sons of the Eva lament & feel how bitter, weary, and tedious this world is. The days of this world are few, short, full of evil and sorrow, where man is defiled with many sins, oppressed with griefs, troubled with cares, disturbed with thoughts, wrapped in vanities, compassed with errors molested with temptation, drowned in sensuality, and crucified with poverty. O when shall there be an end of these manifold and miserable labours? when shall I be delivered from the miserable bondage of wickedness? When shall I only remember thee O Lord? When shall I fully and perfectly rejoice in thee? When shall I be out of all danger, delivered from all grief of body and soul, and come to true liberty? When shall I rest in that quiet, secure and undisturbed peace? When shall I come thither, where peace is both within & without in allthings. O Lord jesus, when shall I stand up to see thee, when shall I behold the glory of thy kingdom which thou hast prepared for thine elect from the beginning? A● poor wretch, I am left banished in the land of mine enemies, where there is daily wars, and continual misfortune. Comfort me in my banishment, mitigate my sorrows, I do most fervently with all my heart require to come unto thee: For wheresoever pleasure is offered unto me in this world, I think it noisome. I do inwardly require thy company, but I cannot obtain it. I do wish to be joined to heavenly things, but temporal pleasures and mortal passions keepeth me back from them. In mind I would feign vanquish all wickedness and vice, but yet I am constrained to be subject to the froward flesh. And I unhappy man am at controversy with myself, and am become odious unto myself: for whilst my soul aspireth upward, my flesh draweth down ward. O what passions do I inwardly suffer: For when my soul beginneth to contemplate of heavenly things, them presently heaps of carnal thoughts withdraweth me from prayers. O my God, do not linger from me, departed not in anger from thy servant. Thunder forth thy lightning bolts, & disperse my worldly thoughts abroad, shoot thine arrows amongst them, & drive away all the temptations of mine enemies. Turn my senses unto the make me forget all earthly things grant, I beseech thee, that I may cast off all sinful thoughts and fantasies. O eternal verity, succour me, to th'end that no vanity, do tempt or remove me from thee. O heavenly father help me, for all vanity and impurenes melteth before thy face.   

An ardent desire of the soul to the blessed and immortal life.  
AS the heart desireth to come to the fountains of fresh waters, so doth my soul desire to come to thee, O Lord. When shall I come and appear before thy face, O well spring of loving water? When shall I come to the water of thy sweetness, from this desert, pathless and barren land: that I may see thy virtue and glory, and cool my thirst with the water of thy mercy. O Lord the well of life, satisfy me, I thirst for thee, O Lord God of life. When shall I come, O Lord, and appear before thy face? O most clear and excellent day without night, without end, wherein I shall hear these words: Enter into the joys of the Lord thy God. Enter in eternal glory into the house of thomnipotent God, where there is great and wondered joys without number. Enter into the glory, which is without sorrow, containing eternal gladness, where all goodness and no evil is, where the sweet amiable way of life is, where is no controversy, neither flickering enticements, where there is a perfect and certain assurance, an assured quietness, a quiet pleasantness, a pleasant happiness, a happy eternity, an eternal blessedness, the blessed Trinity, and unity of Trinity, deity of unity, and a blessed sight of the deity, which is the joys of thy Lord God. O joy upon joy, and joy above joy, without which there is no joy, when shall I enter into thee, that I may see my God, who dwelleth in thee? I will go thither, and I will see this most excellent sight. What is it that stayeth me? Woe be unto me, for my days are prolonged: woe be unto me, how long shall it be said unto me, where is the Lord thy God? O my soul, attend a while, and expect that which I look for. Shall not we attend the coming of our redeemer, our Lord jesus Christ who hath brought our bodies to their ancient humility and obedience, configuted and formed unto the brightness of his own body? Let us abide the return of our Lord from the marriage feast, to the end he may lead us unto his marriage. Come, O Lord, and stay not, come, O Lord jesus Christ, come and visit us in pear, come and deliver us that he fettered out of prison, that we may rejoice before thee in perfectness of heart. Come, our saviour, the wished hope of all people, show thy face, and we shallbe saved. Come my light, my redeliver, deliver my foul out of this prison, that it may confess and glorify thy holy name. How long shall I be toast in the surging waves of this my mortal life, crying unto thee and thou wilt not hear me. Hear me, O Lord, calling unto thee from this large, troublesome and daungetous Sea, and bring me unto thy safe port of eternal felicities. O happy are they that have through thy goodness arrived from all the dangers of this Sea, in that most safe port and harborough of rest. O most happy are they which have escaped this surging Seas, and are safely landed upon the shores, escaped this prison, and come to thy Palace, returned from exile, and entered into thy kingdom. The blessed do most quickly enjoy that they wished for. Happy are they that have obtained the reward of eternal glory, and that which here they have won in tribulation they do now joyfully broo●e in happy mirth and perpetual glory. Most blessed & thrice fourtimes blessed are they which have obtained through his aboundante glory to come to his gracious kingdom. O eternal kingdom, and kingdom of all worlds, where there is continual light, and where the peace of God is, which doth far exceed at understanding, wherein the souls of the elect do rest, replete with eternal gladness. Oglorious is thy kingdom, wherein all the saints do reign apparelled with white garments, having crowns upon their heads. O kingdom of eternal bliss. O happy kingdom, where thou, O Lord, the Diadem of glory shalt be seen face to face, rejoicing them in thy peace, which passeth all capacity. Happy are they therefore that have escaped from the shipwreck of this life, and have obtained to come into so great joy and gladness. Unhappy (alas) are we poor wretches, that do row our ship through the devouring waves of this large raging seanot knowing when we shall come to that haven of health. Unhappy (I say) are they who lead their lives in exile and danger, whose end is doubtful. For we know not what shall become of us, for all things which are to come, are unknown unto us. We as yet sailing in the waves of the Sea, do hope and look to come to the happy port and haven of ourcountrey. O safe country, we see thee a far off, we salute thee from the Seas, we do sigh and wish to come to thee out of this vale, and we do endeavour ourselves, yea, with tears, to see, if by any means we may come unto thee. O Christ, the God of Gods, and hope of humane kind, our refuge and strength, whose light our eyes do behold through the thick clouds above, through the boisterous storms of this troublesome Seas (as the bright beams of the careful shipman's star) end ouring out selves thereby to direct our course unto thy haven and safe harborough, O Lord, govern our ship in thy right hand with the nails of thy cross, that we do not perish in the roaring waves, nor tempest drown us, nor be sunk down in the deep: but fasten the anchor of thy cross unto our ship, and draw us out of this sea unto thyself, our only comfort and consolation. He hold us whom thou hast redeemed with thy precious blood, and now banished from thee, we do call upon thee, hear us O God our Saviour, the only hope of all those that dwell in all the corners of the earth, we are toast in the troublesome seas, and thou on the shore dost see our danger. Save us for thy name's sake, and grant unto us O Lord, I beseech thee, that we which sail between Silla and Charibdin, may so stern and govern our Sip unto thee, that escaping both the dangers, we may be preserved both Sip and wares, safely arriving unto thy port and haven of rest.  
FJNJS.     

❧ A brief Table of the things contained in this Book, wishing the Reader to peruse it thoroughly.  

OF the fall of mán, and the punishment by death for the same, and of the uncertain hour of death. Fol. 1  
Of Death. judgement, Hell, & Heaven. Fol. 2  
Of the hour of Death worthy of often repetition. Fol. 3  
A ready instruction and godly exercise for an happy death, spoken as it were in the person of Christ to the soul. Fol. 6  
Wholesome admonitions to die. Fol. 13  
An exercise to be used in the morning, or all other times when you think good. Fol. 15  
Counsels at the hour of death. Fol. 18  
An exercise wherein the weak man may restane himself unto God Fol. 19  
A Christian protestation or last testament not unprofitable to be said or to be thought upon. Fol. 22  
How fearful and bitter corporal death is of itself, and the natural causes thereof. Fol. 24  
The manner to die well. Fol. 17  
The certainty of Death, and the uncertain hour thereof. Fol. 27  
Why the just men do wish for death. Fol. 28  
The death of the just man Fol. 30  
The death of the evil. Fol. 31  
The dangers of death. Fol. 31  
How we should comfort those that be in danger of death. Fol. 32  
Three exhortations to the sick. Fol. 33  
Questions to be asked him that lieth sick, by the minister, or some other godly person. Fol. 33  
Prayers to be said at the hour of death. Fol. 34  
how to foresee that things go rightly with any when be dieth. Fol. 35  
A brief Dialogue touching the day of judgement. Fol. 37  
A general judgement of the dead▪ requireth an universal resurrection. Fol. 38  
Of the excellency of the judgement days above all other days. Fol. 41  
Of the pains of hell. Fol. 43  
Of hell. Fol. 44  
Meditations of the heavenly kingdom. Fol. 46  
The desire the soul hath to the heavenly Jerusalem. Fol. 47  
How plentiful of all goodness, and how spare of all evil the heavenvly jerusalem is. Fol. 49  
A supposed description of the heauénlye Jerusalem. Fol. 50  
Of the perfect and absolute joy of eternal life. Fol. 51  
A prayer whereby thou mayst be fryred up unto the desire of heavenly things. Fol. 53  
Man wisheth for the tribulations of this world, to the end that he may the more earnestly desire the kingdom of heaven. Fol. 55  
A prayer that we should depose ourselves in God above all things. Fol. 56  
The soul fervently wisheth to be in the house of the Lord. Fol. 58  
An earnest prayer, that being assisted by the grace of God, we may be always bend to heavenly things. Fol. 59  
An ardent desire of the soul to the blessed and immortal life. Fol. 60   
FINIS.