A DIALOGUE OF DYING WEL.  
First written in the Italian tongue, by the Reverend father Don Peter of Luca, a Cannon regular, a Doctor of Divinity and famous preacher.  
Wherein is also contained sundry profitable resolutions, upon some doubtful questions in Divinity.  
Translated first into French, and now into English.  Watch and pray for you know not when the time is. Mar. 13. 
Imprinted at Antwerp, by A.C. 1603.   

TO THE RIGHT REVEREND, LADY JOAN BARKLEY, ABBESS of the English Monastery of Nuns of the holy order of S. Benedict, in Brussels.  
RIght Reverend, I here present unto your perusal this dialogue of dying well, a work more of worth for the goodness then in value for the greatness.  
It was first written in the Italian tongue by a devout Cannon of Luca, & by M. Peter Frison a devout Cannon of Rheims (well known through his piety unto many of our nation) it was since translated into french.  
The remembrance of death as Bishop fisher (of blessed memory) was wont to say, doth never come out of season, and this spoke that good father in regard that the remembrance of death tendeth unto a care to endeavour to die well, a matter of most important consideration unto all that live.  
There are sundry serpents and monsters that out of filth and corruption do take their originals, and so in like manner was that ugly monster, called death; out of the filth and sin of our first aunceter, first engendered. The agility & art of this most merciless tyrant consists in the continual casting of deadly darts, and infynit he throweth out, even in every moment, never aiming but at living hearts, never missing those he aimeth at, neither is there any armour to be found that may withstand his hart-piersing force. Wherhfore seeing to avoid death there is no remedy, the remedy then that remaineth, is the learning how to die well: this lesson the ensuing dialogue teacheth, only truants neglect to learn it, but attentive scholars do deeply imprint it in memory.  
To your good Ladyship I dedicate the same: unto you the first Abbess of your holy order revived in our nation, whose posterity by the divine providence may come to brighten our country with their shining sanctity as your predecessors heretofore have done: after that S. Augustyne had brought and taught unto the English people the first knowledge & belief in the true God and his dear son and our Saviour, Christ jesus.  
A religious man was this first Apostle of ours, and of your order, as also were those holy Abbesses and religious virgins so much commended by the venerable Bede and other veritable writers, in there relating their holy lives and wonderful miracles, yea even after their deaths, which were true arguments of their dying well, the which they well learned to do while they lived, as he grant we also may to whose holy tuition I leave your Reverend Ladyship. This 3. of April 1603.  
Your ladyships very much devoted R. V.   

THE AUTHORS PROHEME.  
ACCORDING to the judgement of Aristotle, man of all mortal creatures is most prudent, for that he alone foreseeith things to come, and therefore differeth from the brute beast, which regardeth only things that be present.  
Man therefore seeing he must die, is by his natural wisdom inclined to foresee his death, the cogitation whereof is unto him a thing more terrible, than any other thing else whatsoever, and it much more doth import him.  
He therefore that desireth to walk wisely in this miserable life, must in such sort prepare and dispose himself for dreadful death, that when it approacheth near unto him, he be not taken unprovided, and that for want of due consideration he lose not the chief felicity, and besides that be assigned for ever unto the pains of hell. Wherhfore being desirous to begin this discourse of the art or science to die well: for an introduction thereunto I presuppose such an imagined narration as here ensueth.   

A DIALOGUE OF DYING WEL.  
THERE was a merchant which travailing into a far country, as he wandered out of his way, happened to come into a great wilderness, where he chanced to meet with an old Eremite, who through great age was even overspent & worn: with whom after he had begun to enter into discourse he asked him what he did their in that solitary place, now so near unto the date of his death. The Eremite answered & said. Thou shalt (my son) understand, that when I was in the flourishing age of thirty years, I forsook the deceitful world, and retired myself into this solitary place, here to do some kind of penance for my former sins, and to learn to die, and here have I continually dwelled in solitude these threescore and ten years. Then the Merchant said to him, it seemeth too me a thing very superfluous that thou shouldest seek to learn to die, seeing thou (being a mortal man and alreaddie an hundred years old) must needs die, and that very shortly. The Eremite answered, this is that which I fear & not without great astonishment do every day think upon, considering that I am not ready for death, and nevertheless I know assuredly that I must die.  
To this than quoth the Merchant: what thing is it to know how to die? The old hermit answered him: to know how to die, is no other thing, then to fly all things that may offend our lord God, and with diligence to do all that he commandeth, observing obediently all his precepts and commandments, and to be in such wise neat and clean in conscience, that arriving unto the last end of our life we may be received into the everlasting rest of the citizens of heaven. At these words the Merchant beginning to feel in his heart some sudden motion to the change of his life, said unto him again, o dear father, your talk greatly pleaseth me. Tell me I beseech you, could you give me some good instructions touching this most necessary point of dying well? Hereunto the hermit answered that he was very willing to make him partaker of such gain as already himself had gotten by his study in that science, & there-withal asked him what trade he lived by, he answered that he was a Merchant, whereunto the hermit added: that the art of a Merchant is to sell his merchandise deer; and to buy good cheap: if thou then desire (quoth he) to make a good market, and to buy a treasure incomparable, and far beyond all estimation, for a little price, behold heaven which is so great and glorious, and buy it with thy temporal goods, giving them to the poor for thee love of God.  
Then thee Merchant being desirous to be further satisfied, asked him again, saying, o dear father and my good master, I pray you tell me, if so be that you had a scholar, whom you loved well, or a son, whom you dearly affected, what art principally would you teach him? The hermit answered: setting a side all secrets, all arts, all experiments and all sciences in the world, other art would I not instruct him in then in the art to die well, because it excelleth every other science, the same being more necessary, more profitable and more worthy, than the others, as without the which a man cannot purchase paradise, nor escape the horrible pains of hell. These other arts do teach to dispute, to talk, to measure, to number, to sing, and such like exercises, which are all of little value, and only used of men while they live in this miserable and transitory life, but the art to die well, teacheth thee to get paradise, where each science, and all kind of knowledge is to be found: By thee liberal arts, thou shalt get wordly glory and earthly substance, which most speedily passeth a way: but by the art to die well; is gotten the glory of heaven, which endureth for ever, by this art is our soul saved, and we have this life only to the end, to learn the art to die well. To this our lord jesus Christ doth invite us, in many places of the gospel: as where he saith: 
Math. 25.  Estote parati quia nescitis diem neque horam, that is to say; Be ye in a readiness, because ye know not the day nor the hour. Again: 
Luc. 12.  Estote parati quia qua hora non putatis filius hominis veniet, that is: Be ye prepared because the son of man will come what hour ye think not. To come to this knowledge the saints and true philosophers have taken great travail and pains, because this science alone helpeth more than all the other together. In this day and night the holy fathers did exercise themselves, and now every good religious person and true devout Christian putteth all his study to learn to die well: yea he is not a true christian, neither can be called a wiseman which doth not procur some means to learn this so worthy and so necessary a science, without which, none can die well, nor consequently be saved. For as saint Bernard saith, venientem mortem nemo bene excipit, nisi qui se ad ipsam dum viveret, bonis operibus preparavit, that is, No man doth well receive death, but he that while he lived, did prepare himself for it, by good works.  
The passage of death being then more perilous than any other thing (for as much as that therein either is lost the sovereign good, and eternal damnation purchased, or else the blessed & perpetual felicity is thereby won, and the ever during pain of hell is thereby avoided) we ought with all carefulness and diligence to prepare ourselves for that passage, in which the whole conclusion and end of all our doings consisteth: because having made this passage as it requireth & with behooful means, we become happy for ever: whereas contrariwise doing evil we do forever lose the joys of paradise. If a judge were to give sentence in a case whereon depended thy whole substance, or if thou wear to yield account of some administration or office of great importance, thou wouldst not find repose either night or day, thou wouldst not sleep one hour soundly, nor eat one morsel of meat with pleasing taste, thou wouldst never laugh nor use any recreation until such time as thou wert freed from that perilous estate and business. Alas then, how great is the ignorance of miserable worldlings, which being to make this so painful and dangerous a passage (whereupon dependeth all our good) do arrive and come thereunto like unto brute beasts, without any preparation at all.  
When an imprisoned malefactor ●ath received sentence of death and knoweth he cannot escape, oh how many wailings, and how many lament maketh the wretch in that time, seeing that assuredly he must forthwith be put to death. In this case are all men living found to be, against whom as soon as ever they be borne, in this miserable and transitory life, the severe sentence of death is pronounced. And so do we all stand in this world, as the malefactor standeth in prison, condemned to death & ready to go unto execution. Of whom as it is said, that he lieth in prison upon his life, so of us all may it truly be spoken, that we are in this prison of the world, and lie upon our lives, which being considered: oh how much ought we to weep, and how much ought we to be careful and diligent to prepare ourselves for death.  
When the merchant had understood all these things, being then brought into great perplexity, he said unto the hermit, o father and master I harte●… desire that you will vouchsafe to instruct me further in this so worthy and necessary art, of dying well, that I may thereby know by this your charity that you have chosen me for your son and disciple: and if in this most healthful science you have any secret or worthy point, I beseech you for the love of God before you pass from this our mortal life unto the life everlasting, to discover unto me the same. Then the hermit answered him, saying: my son & well-beloved scholar, now do I know that our Lord is he, that maketh thee to speak, and therefore, I will not deny thee thy request. Know thou then that I being an hundred years old, am assured that the end of my life cannot but be near, wherefore having studied for the space of seventy years, to learn this science of dying well, It hath pleased almighty God to reveal unto me sundry secret & especial points of the same, the which I will communicate and show unto thee for the common good of all them, that will learn to die well, to the end that by thy means they may be published unto the world, and especially to such godly and devout minds, as above all other things desire to obtain (through the grace of God) the glory of paradise, if ever then to any sacred sermon thou diddest give attentive ear, instantly than I pray thee, that unto this present discourse, thou wilt more than ever be heedful and attentive, and for the time not to interrupt my speech. And this being said the hermit began his discourse as followeth.  

THE DIVISION OF HIS NARATION.  
THe doctrine of dying well containeth three chapters and twelve golden rules.  
The first four, in the first chapter, are called rules of health, for that whiles we are in health they teach the means to dispose our selves for death.  
The other four are called in the second chapter rules of infirmity, which we ought to observe for dying well, in our sickness.  
The four last are called in the third chapter rules of extremity, because we are by them instructed in four principal points which we ought to observe at the last end of our life, to the end to pass securely the passage of death.  
The first chapter showeth the long preparation that a man is to make during the time of his health.  
The second chapter showeth the disposition more nearer which a man is to make in the time of sickness.  
The third containeth the last preparation, which a man is to make even at the very end of his life.   

THE FIRST CHAPTER CONTAINING RULES of health, showeth what a man ought to do about dying well; the while he is in good health.  

The first rule.  NO man ought to defer unto the last hour, to prepare himself to die, but very behooful it is that every one dispose himself during the whole time of his life; that well he may pass the last passage of death. Therefore than whilst thou art in good health observe and keep these four fruitful rules. The first whereof is this, be always mindful of death, because therein is contained a great secret which of few is understood, & of fewer practised, for that by the only meditation of death in due manner often used, sufficient remedy is found against all our spiritual infirmities. And therefore Kings, Princes, Prelates, and rich men of the world, who with all industry do put away from them the remembrance of death, do herein greatly offend, because more than any other thing they ought to have it in continual consideration, for that to fly the meditation and remembrance of death is no other thing, then to cast away from them the grace of the holy ghost, which bringeth oftentimes into the minds of sinners, such fearful remembrance, to the end that being thereby terified, they may more easily return to good life, and attain to eternal felicity.  
And to the end that this so good and profitable doctrine, may always rest fixed in thy mind, I will in few words declare unto thee, the marvelous fruits that proceed of this continual memory of death.  
The first fruit that it produceth is a profound and entire humility: 
The first fruit of the remembrance of death.  for if thou think often times on death, thou dost abase and put down as it were perforce, all pride arrogancy and insolency, & become gentle humble and meek. For who is he, that considering in how short a time he is to return to ashes can wax proud? we read in books of natural philosophy that the peacock (a most fair bird) beholding the great beauty of his glistering feathers; he rejoiceth greatly, spreading out his marvelous fair tail in sign of his gladness: but eftsoones beholding thee foulness of his feet, he than becometh altogether heavy & his pride is abated, & suddenly he layeth down his wings and tail, and for great sorrow, maketh a lamentable cry. Even so a man made proud either through his riches, beauty of his body, or by glorying in his parentage, or for other worldly causes exalted, if he shall consider the misery of his end, and in how short a time all his glory is to be resolved into smoke, he willbe constrained to lay a side all pride of mind, and to  himself with humility and lowliness.  
To this end at the triumphant coronation of the Pope a worthy custom is observed, that a little tow being tied to the end of a staff it is held up and set on fire, and being in open view suddenly burnt, one with a loud voice crieth out saying. Sic transit gloria mundi Pater sancte, that is to say: Even thus (o holy Father) passeth a way the glory of the world, And for this cause also a holy Patriarch desirous in that high dignity to keep himself humble and lowly, ordained, that the makers of his tomb (the work where of he would should continue all the time of his life) every time that he was in any great pomp should appear before him and tell him how his tomb was still in making, and that therefore he should prepare himself for death: and this he did that such remembrance might always in the midst of wordly honour keep him humble and lowly.  
The other marvelous profit that cometh of the meditation of death, 
The second fruit.  is a sufficient remedy against covetousness: for the man that persuadeth himself to live ever in this world, can never be content nor satisfied with heaping up of riches, but becometh wholly insatiable: yet when he remembreth that ere it be long he must leave all things, and cannot carry away with him so much as one half penny, then beginneth he to despise all the goods of the world: This is it which S. Jerome writeth to Paulinus, saying: 
Epist. 101.  Facile contemnit omnia, qui semper cogitat se esse morituru, that is: he which ever hath in mind that he shall die, doth easily contemn all things. And Solomon saith that a man living long in abundance and glory of the world, 
Ecclesiast. 12  aught to remember the dark and obscure time of death, which being once come, shall make every man know, how vain and brittle have been the things which are past and gone. And Plato highly commending this meditation of death, sayeth, more worthy philosophy than this can not be found. Whoso then desireth in short time, and with ease to become a perfect philosopher, yea a godly man and beloved of God, let him give himself wholly to thee meditation of death, and he shall find by sure experience, that my words are neither false nor vain.  

The third fruit. Lib. 16. moral. cap. ●●t.  The third fruit of the remembrance of death is, that all desire of carnal lust is thereby easily extinguished. S. Gregory witnesseth this, where he saith: Nothing availeth so much to tame the desires of the flesh, than the memory of death, and to think what this poor flesh shall become, when the soul hath left it.  
The saints which wear by nature clothed with frail and wanton flesh, as we are, through help of this exercise of the mind, did easily overcome all fleshly motions, as it is red of many, and specially of an hermit who being much assaulted with the temptation of the flesh through an imagination that the devil presented before him of a young woman that was dead, on whom in the time of her life he had been enamoured, he digged her dead body stinking and full of worms out of her grave, and casting himself upon this carcase licked it with his tongue, and smelling the filthy savour said to his flesh, go to now cruel and untamed beast, take now thy fill of that which thou haste affected with an unmeasurable and dissolute love, and so by this means he was freed from this his fleshly temptation.  
The fourth commodity rising of this consideration is, that not only pride covetousness and lechery are thereby overcome, but also every other sin may by it be avoided, as the scripture testifieth. In omnibus operibus tuis, memorare novissima tua, & in aeternum non peccabis. In all thy works remember the end, and thou shalt never sin. And to the same effect a holy Abbot said: Semper memor esto exitus tui, & non erit delictum in anima tua, that is, remember always thine end, & their shall never be sin in thy soul.  
But what need I to remember thee of the marvelous fruits of the first rule, which are almost innumerable? by this thou shalt easily get patience in all thy troubles: for every man in trouble is greatly comforted, when he thinketh that by death all adversity is ended, and that after death great rewards are prepared for all those that be truly patiented. By this; fear is engendered in the soul of a reasonable creature, which is the beginning of the amendment of life: for who is so senseless, that considering well and diligently the circumstances of death, doth not from top to toe tremble and quake: And if thou wilt say unto me, I cannot fear death, then must I answer thee, that it proceedeth of these causes, either that thou art not a reasonable creature, or that thou art without understanding, or else that thou art ignorant how to consider and think on it well. It is no sin to fear death, because this fear is natural, and was in our Saviour Christ, in as much as he was man, and we find that the wise and natural philosophers had an apprehension of death: but out of doubt, it should be a most grievous & enormous sin, if for such fear one should desire to continue & always remain in this miserable life, yea against God almighty his will and pleasure. And the fear of death in this manner, is reproved in holy scriptures. It is good then to fear death when such fear induceth thee to the fear and love of God: but it is a very il thing to fear it when thou art thereby disposed to gainsay the holy will of God. I speak to thee of this laudable and profitable fear, and thereto I invite thee▪ seeing without it holy men have not profited in the perfection of christian life: I refuse and greatly blame, that other unmeasured fear of carnal and wicked men.  
If thou take a custom to remember death in all thine acts and deeds, thou wilt become so timorous to displease almighty God, that thou wilt cast from thee all sloth and sluggishness, and that this is true, is apparent, because if thou shouldest think that to morrow thou must needs die, suddenly thou wouldst be made well disposed to all good works. Oh how much alms, how many prayers, how great contrition, and what number of tears sobs and sighs wouldst thou make and power out? Fasting would not be hard for thee, nor to pardon thine enemies, nor yet to make restitution of evil gotten goods. And therefore when thou art tempted with sloth, or that well doing grieveth thee, take this spur (of the remembrance of death) and therewith prick thine ass forward, driving him on and saying together with Solomon, 
Eccl cap. 9  bestir thee to do good, for thou art to go out of hand where thou canst not work any more for thy profit and commodity. S. Gregory saith, valde se sollicitat in bone opere, 
S. Greg.  qui semper cogitat de extremo fine) that is: he maketh himself very diligent in good works, that always thinketh on his last end. And Seneca not disagreeing from this our purpose saith, nothing helpeth so much to temperance in all things, as the often thinking upon death: wheer with thou mayest direct thy whole life, even as the governor of a ship doth direct his vessel, who desirous to bring it well home into the haven, setteth himself at the stern in the end thereof, so putting thyself by consideration into the end of thy life, thou shalt guide thy soul to the haven of health.  
Set thyself then continually to consider the end of thy life, and if their cometh upon thee a desire of worldly riches, say within thyself: I must die shortly, and I may die even this hour, it standeth me upon therefore to take heed, that for transitory gain I do not lose my soul and everlasting bliss. If thou be tempted with ambition, and worldly glory, run immediately to the remembrance of death, & say to thy desire: If I am to die shortly, and peradventure to day or to morrow, what need have I to think how to make myself great in this world, where I am to abide so little and short a time? So in every other carnal desire, and in every other temptation that may come to thee, either of hatred, or of envy, or of pride, or of gluttony, always thou shalt help thyself with the remembrance of death.  
And their shallbe no sinner so great, that with this only remedy well used and practised, shall not be able to leave sin, and to do true penance with perseveration. And note that this remedy although it be profitable to all, yet is it much more profitable to beginners, and to those that be novices in the way of our Lord, then to others that be well forward or come to perfection. Therefore (as a holy father saith) for those that have gotten an habit in sin, and for the beginners in spiritual life, the remembrance of death is no less necessary and needful then daily bread unto the life of the body: yea it is written, that without such remembrance hardly any one can be saved, for the scripture saith: 
Ecclesiast. ●. 2.  without fear no man is justified, which fear is wont to proceed of the remembrance of death. Seeing then that thou knowest sufficiently the medicine for all thy spiritual infirmities, if thou do not put it in practice using it when thou hast need, the fault shallbe thine. And if thou wilt be a diligent observer of this universal remedy, at the last end of thy life, that may be truly said of the, which a bishop called Theophilus, said upon his death bed unto the abbot Arsenius. Blessed art thou Arsenius, which haste always had before thine eyes this last hour of death.  
The Merchant having with much attension heeded these the hermit's words, and not without great contentation received thereby the aforesaid fruits, being filled with a kind of spiritual sweetness, he said unto the Eremite: Father, of two things I do much marvel, the first is, that so few by this so easy way of the remembrance of death, endeavour themselves to get so many marvelous spiritual commodities: the second is, how it cometh to pass that many think and remember themselves of their lives last hour, & yet notwithstanding do not attain to one of the least of these fruits and marvelous commodities.  
To this answered the old hermit, I shall not be able (my son) without tears to answer thee, if I assoil thy propounded questions, seeing so great a multitude of christians to be damned, which so easily might save themselves, for I am by fraternal charity constrained to this grief and compassion of the ignorance and negligence of the world.  
To the first than I answer, that the world is so full of so great ignorances and blindness, and the health of souls so little or nothing cared for, that one ducat of gold, or one carnal contentation is more esteemed than a thousand heavens. The least thought or care, that worldlings have now adays, is of their salvation. Therefore it is not to be marveled at that so few be saved, but it is to be wondered at, and a thing to make every man amazed, that in a reasonable human creature can reign so great blindness and so little care of a thing of so great a weight as his salvation. To the second I say, the cause thereof is, that they know not how they should think on death, for their thoughts thereon are superficial and short and not used with due means: and therefore it is no marvel if of such cogitation they carry a way little or no fruit at all. Few preachers of this time have care to teach, in what manner a man ought fruitfully to meditate and think upon his death. Some because they neither think upon it themselves, nor take delight in it, as they that be more secular and wordly then holy and religious. Some others disdain to handle a matter so base, saying they be things for women and simple folks, and therefore they go aloft by the tops of trees, disputing high things without fruit, and do not see that the principal intent of a preacher ought to be, to teach the way to salvation, the which consisteth in rooting out of vice and planting of virtue: and to do both the one and the other himself.  
Nothing truly is more apt and profitable than the continual remembrance of death, and the meditation thereof used and practised as it ought to be. By this mean all wise men have come to be good Christians. And all catholic Doctors with all their learning, have not found a better way to shun sin and follow virtue, than the remembrance of death. wise Solomon, divine Plato, moral Seneca, yea and all our holy men of time past, as well learned as unlearned, have of one accord confirmed & approved this our doctrine of death both with words and deeds. Only the miserable and ill Christians be those, that make thereat a jest, and mock and scorn it, but in the end they will find themselves mocked and deceived.  
Then said the Merchant, let us let others go at their peril, that will not seek to be saved, and let us attend to our own salvation: wherefore with great desire I look that you vouchsafe to instruct me, in what manner the remembrance of death ought to be used, that it may bring fourth the fruits above rehearsed. The hermit answered, if I yield to thy desire, I doubt I shallbe to long, yet considering that moderate length in a doctrine profitable and necessary is not reprehensible, especially when the hearer is well disposed, it shall not be grievous unto me in the first rule to lengthen my speech more than I thought, 
Three means to have the remembrance of death with profit.  for thy greater profit and better contentation. Mark then that by three means a man may have thee remembrance of death, the which shall bring thee to taste thereof in such wise, that exercising thyself in them, thou shalt reap the fruits before mentioned.  

The first mean.  The first mean is, willingly to hear speaking and preaching of the terrible conditions & pains of death, and willingly to read spiritual books, where that matter is handled, and where the stories and examples be written of many persons, which by fear of death have been converted. For such examples help much, and not a little move sinners to repentance.  

The second mean.  The second mean much more effectual than the first, is willingly and oftentimes to go to see men when they be in the agony of death, and when they pass out of this life, and when they be borne unto their graves: and besides to accustom to visit Churche-yeards and monuments and sepulchres of the dead.  
Oh how profitable is such an exercise as this, if it be used with a deep and discreet consideration: whereupon the wise man saith: 
Eccl. cap. 7.  it is better to go into the house of mourning, then to the house of feasting. Where the dead be lamented, there occasion is given us to remember ourselves of the end of all men.  
And the better to print this remembrance in themselves, 
Beholding causeth remembering.  some have taken a dead man's head, and kept it in a secret place, and certain times in the week set it before their eyes, and very well and diligently considered it, and by way of imagination kept long talk with it, and this not every day but once or twice a week, because it so moveth, more our affection, than it would do if every day we should see the same: for by long custom being once made familiar unto us, it would move us nothing at all.  
A great sinner that some time used the same, asked divers questions of a dead man's skull which he kept, as thus, tell me if it please the (o loathsome and deformed head, whose head hast thou been and what cause hath made thee so ugly? where be thy fine yellow hears? where is thy fair white forehead? where is thy clear shining eyes? where is thy tongue that so well could speak? where be all the lively senses of thy body? where is thy face so goodly and so fair? where is thy trim delicate skin and flesh? Thou art now without a nose, without eyes, without ears, thou haste not so much as one hair left upon thy head: what razor hath been so cruel that it hath shaven away all thy hair and flesh; even to the very bone? who hath taken away thy beauty? who hath made thee so monstrous and il favoured? whereof cometh so great deformity? Thou art to us that be living so horrible and ugly to behold, that thou puttest every one in fear.  
The head with lamenting voice & wailing words he imagined to answer him thus, I was the head of a young man, beautiful, rich and mighty, which in the short time of my flourishing youth gave myself wholly to carnal lust and wordly pleasures. I took no heed of my father's admonitions, godly talk I utterly despised, mocking simple and devout people: and believing that I should have been a long time happy in the world, I never thought upon death. I was altogether drowned in worldly desires, and so living in jollity, singing, dancing and laughing, I was suddenly assaulted, with a sudden & deadly disease, in which seeing myself in so short a time deprived of all my joy, and in a manner desperate because I had never done good works, I began with myself not without sore groans and deep sighs to consider mine estate, saying: alas unhappy that I am, I see myself deprived of all things that did delight me: o poor youngman whereto am I now brought? I must leave the world that I did love so much: alas what helpeth me now my vading goodly beauty, in this miserable state? o cruel death, how bitter is the remembrance of thee to a merry heart, which hath always flourished in delightful pleasures? o how horrible is thy presence to a young man healthful, lusty and beauteful, & to him that taketh delight only in worldly pleasures and prosperities: I see thou comest to me like a traitor, with deceits, laying wait for my life, I feel thou bindest me hand and foot, and by thy cruel forces suddenly bound and taken, I see I am drawn as a thief, and malefactor to the miserable punishment of mine end: seeking aid in so great sorrow and pain I find no help nor succour, neither of riches, nor of friends, nor yet of kinsfolks, & why? the hour appointed of God is come, I must needs go, and I know not whether, I depart from this world that I love so well, I leave all my worldly goods, and my worldly felicity greatly against my will: and so weeping and howling without hope of God's help, I was of cruel death prevented and in a moment lost all my prosperity, the wretched soul was assigned to the everlasting pains of hell, and my corruptible body lost all his beauty, and became loath some and stinking, & the food of worms.  
This sinner with this head made many other long discourses, and had many imagined speeches, full of compunction and very profitable to him that desireth to die well, the which did in such wise imprint in his mind the remembrance of death, as thereby he profited greatly in the way of salvation, for he thought, that all the miseries above mentioned he might prove in himself, if he should not against the hour of death be well prepared.  
But to be short, I leave this second mean, and come to the third, the which is yet of much more effect, then either the first or the second. The reason whereof may easily be comprehended, for in the first the miserable pains and anguishs of death are heard with the ears, in the second they be as it were seen with the eyes, but in the third we feel them in ourselves. The hearing surely doth move much, the seeing doth yet move more, but the feeling far more moveth then either of the other. If than the first and second mean to meditate upon death do not move thee, take the third; which is practised in this manner, Imagine with all the forces of thy mind, that thou art presently in that last sickness, in which thou shalt be compelled to pass from this life to another, and thou shalt transform into thee all those accidents, which in that hour may happen thee, and make them with thy mind present unto thee, intentively considering all the anguishs, sorrows and pains of that heavy & doleful time, as though now presently thou wearest in the very agony of death, and think thereon not as it shall come, but as if even now at this instant thou diddest feel in thyself the very pains and agony thereof: with thy thought then and with thine imagination, thou shalt suppose that thou art in thy bed, forsaken of the physicians, as one without all hope of recovering bodily health, when thy tongue faileth thee, the senses of thy body cease to do their wonted offices, thou see'st no more, nor more shall ever see in this life, thou speakest not, nor ever shalt in this world speak more, either well or il, thou hearest no more, thou eatest no more, thy pulse is scarcely to be perceived, thy body in all parts vexed with pain forsaketh thee, thy members move no more, thou liest in thy bed like an image of wood or stone, thou sweatest from top to toe for extreme pain and torment, their doth remain in thee but a little breath, and in this manner, sorrowing, gaping, for breath and striving with death, thou liest for a little time in such horrible & terrible pains, both of mind and of body, as in this life thou never diddest feel so bitter griefs, The sinful soul seeing herself forsaken and abandoned of the body, whom she loved so deerlye, with deep sighs (her estate thoroughly weighed) knoweth she can have neither succour nor help of the world in this her extreme need: and therefore on her own part willing to comfort and help herself, beginneth to think on her works, if yet in them she might find some refuge: but not able to find in herself any other works then weighty and wicked vices, she maketh far greater sorrow than before. Yet searching if on any side she might find refreshing in this her hard and bitter case, she then with wailing turneth her to the mercy of God, but therewithal knowing this her conversion to rise of servile fear seeth herself not in this last hour worthy of mercy, but rather of all rigour of justice, forthwith is wholly confounded, not knowing how to escape this horrible and fearful judgement of the most great & just judge, before whom the poor and unhappy soul is now to be called to appear in judgement, & to render a general account of all her actions even to the least thought; then the sorrowful soul seeing herself in so great extremity, and not able to satisfy so great a judge: because so straight an account is demanded of her, as of all her worldly goods, of her worldly honours, of the members of her body, and of their powers, and how she hath used them to the honour of her creator, and the miserable soul not knowing what to answer, the eyes of her understanding being opened, she knoweth that she is not of herself by the guiltiness of her own conscience worthy of glory but deserveth pain, and therefore utterly desperate, seeing she can find no relief to ease her unshunnable pain, but rather the increase, thereof seeing the devils appear before her with most soul and ugly shapes, like fires lions watching to devour her, she then more unhappy than any other creature, in that instant feeleth such bitter grief and sorrow, that she is forced for vehemency of her unspeakable passions, to forsake for ever her miserable and contemptible body. And so suddenly taken by those cruel fiends of hell, she is with such grief as cannot be uttered bound and brought against her will, to that unhappy and sorrowful country, where being cast in burning fire she their remaineth in everlasting woe and pain: and the dead carcase now become carrion, and all foul and stinking, with a little sound of bells, and with weeping tears of kinsfolks is brought unto the grave, whereafter it is put in the ground, it is soon devoured of worms, & turned into earth and ashes. And then is verified, the saying of David in the Psalm, 
Psalm. 9  Perijt memoria eius cum sonitu, & justus in eternum permanet, that is: his memory hath perished with the sound, & the just abideth for ever, and thus is the end of this worlds pomp and glory.  
Of how great effect the remembrance of death may be, is showed by many examples, and chief by that which john Climacus reciteth of a most negligent and keycold religious man, who taken with a grievous sickness, was within a while rapt in spirit, and when his soul was (as it were) clean separated from the body, he saw the just judgements of God, & afterward being returned to himself, by & by he despatched away all those that then wear with him in his sell, and their shut himself up, and lived with bread and water xii. years, never speaking to any person so much as one word, until he was near unto death, that then the other monks desirous to receive, of him some good instructions did break open his chamber door and entered in unto him, and prayed him that it might not be grievous unto him, in this his last hour, to speak in the way of charity, for the edification of others, and disclose unto them in what manner so sudaynlie from so great negligence, he was come to so great perfection, who after much entreaty, made them this answer: pardon me if I do not use many words, and assure yourselves, none can ever sin grievously which have the true feeling of the remembrance of death. The monks buried him with great devotion, but the next day following, when his bones were sought by such as desired to reverence them, they wear not found. Whereby they knew how much the feeling in deed of the remembrance of death doth please God, and what effect it worketh, and how expedient it is for them that desire to become good: since that in one moment it can make even those that be very negligent, zealously disposed and most fervent to every good work. And now seeing that with more prolixity than I meant I have handled this first rule, the more to show the utility thereof, the shorter will I now enforce myself to be in the rules following.  

The second rule.  THE second principal rule of the art to die well consisteth in disposeing of a man's last will and testament, for a wise man ought not to die without making his testament. And although he be willing to make it, yet ought he not to defer it to the last extremity. Therefore said jacob to Laban, 
Genes. 3.  justum est, ut aliquando domut meae disponam, that is to say: It is meet, that without any more ado I dispose of my house. And Esay said to Ezechias king of judea: Dispone domut tuae, quia, 
Regum 20.  morieris & non vives, that is: set thy house in order, for thou shalt die, and not live. He that at the beginning of his sickness maketh his testament, may the better provide for himself and his kindred, because he taketh the fit opportunity to do it with greater foresight and judgement, and is more readdie afterward at the point of death to attend to the health of his soul.  
The devil doth his endeavour to make thee defer the making of thy testament, to the intent that after when thou shalt be grieved with thy sickness, thou mayest also be troubled with thy children and kindred, who all seek their own commodity and little care for thy soul's health. Therefore if thou be wise, thou wilt make thy testament so soon as thou canst: and to the end thou mayest make it as it beheveth & with the more commodity I will teach thee certain secrets concerning the same.  
First then I must put thee in remembrance that thou do not to much trust unto friends or kinsfolks, when they promiss thee to do good for thy soul after thy death, for if in thy life time thou wilt be negligent to procure help and necessary prayers for thyself, far more negligent will they be when thou art gone. This is so plainly seen every day by manifest experience, that it would seem a thing utterly needles to go about to prove it.  
secondly I am to advertise thee▪ that thou canst not make any legacies which can be more profitable for thy soul, than legacies to have masses said for thee, the which is proved by all the divines, & chief by Gabriel Beele upon the canon of the Mass, and by the Angelical Doctor S. Thomas Aquinas upon the fourth of the sentences. Who affirm the Mass to be always available to the souls that are in purgatory, yea although the priest which said it were in deadly sin, because he as the minister; sayeth it in the person of the Church militant, which is ever acceptable unto God.  
thirdly I advise thee, that thou ordain and appoint thy legacies in such wise, as without delay after thou be dead, they may be performed and thy will executed, aswell for the masses, as for the alms which thou shalt leave to be bestowed. For (as john Gerson saith) far better it is to have them said out of hand, then to tarry divers years, because the sooner they be said, the sooner the souls be delivered out of the pains of purgatory.  
fourthly I must put thee in mind to confess thyself, and to communicate before thou make thy testament. For when thereby thou art the more in the favour of God, legacies of alms & masses do far more avail thee, then if thou weert out of the state of grace. This is grounded upon the doctrine of S. Thomas in the fourth of the sentences, where he saith, the satisfaction enjoined of the confessor made when thou art in deadly sin doth not take away the pain of the sin remitted: although the opinion of Scotus, which holdeth the contrary, be more favourable, but yet in our case I judge that of S. Thomas to be the more sure.  
Lastly there is come to my mind an other thing to remember thee of, which I heard of that noble captain Bartholomew of Bergamo, which is, that if thou wilt make a singular good testament and a perfect preparation, to die well; then bear thyself always in such sort whilst thou art a live, and let thy words be so charitable direct and clear concerning thy last will in thy life time, that after thy death no man may have just cause to complain of thee. If thou art a secular man in thus doing thou mayst leave thy heirs in peace without strife, which is the best inheritance that thou mayst leave unto them, & moreover thou dost therein the better provide for thy salvation & theirs, and therefore thou oughtest in any case to observe this good & profitable lesson in the making of thy testament.  
But if thou be a spiritual man not having worldly goods to distribute, thou mayest make a spiritual testament, after the example of many saints, which have spoken in their testaments not of wordly wealth & earthly possessions, but of spiritual and heavenly things.  

The thir● rule.  THE third rule of the art to die well, which is to be practised in health, is daily prayer, to obtain at God's hands a good and laudable death. For as without God his grace no man can do any good or meritorious work, nor think my good thought so a good death without his grace we can in no wise look for. Therefore we ought every day to pray unto God, that he will for his infinite goodness grant us a good and happy end. In observing the custom so to pray, S. Augustine, and S. Catherine of Sienna were wont to say this verse of the Psalm, which is very fit for the purpose. Illumina oculos meos, ne unquam obdormiam in morte ne quando dicat inimicus meus, praevalui adversus eum. That is, lighten mine eyes that I sleep not in death, lest that at any time my enemy say I have prevailed against him. And if thou canst say none other, at least thou shalt say a Pater noster and ave Maria devoutly every day; with this intention that God will give thee grace to die like a true christian. And although it be a thing very convenient for the obtaining of such singular grace to have recourse to the glorious mother of God, as also to the apostles, martyrs, confessors, virgins & other saints in heaven: yet nevertheless thou oughtest particularly to invocate the aid of thy good angel, who for so much as he hath a particular care over thee, will not fail in that so dangerous and perilous an hour to assist thee with a singular and special help. Some be accustomed to say this prayer. O Domine jesu christ deprec●r te propter illam amaritudinem, quàm pro me misero peccatore sustinuisti in cruse, maxim quando nobilissima anima tua egressa est de corpore tuo, miserere animae meae in egressu suo, Amen. That is: O Lord jesus Christ, I beseech thee for that bitterness, which for me wretched sinner thou didst endure on the cross, espetialy when thy most noble soul went forth of thy body, have mercy upon my soul when it shall depart out of my body. A canon regular of the order of S. Augustyne, after his death appearing to a friend of his, told him, that by means of this prayer, which he had ordinarily in his life time said every day, there was granted unto him a very good happy and quiet death. If thou shalt then daily use so to recommend thyself to God, to the saints and angels, thou mayest hope never to be abandoned of them in that case. And although in time of pestilence or of war, thou find thyself deprived of all man's help, do not doubt: For in that hour thy good angel and the saints will not fail of their desired help in due time, as it is known to have happened to many that trusted in their aid.  

The fourth and last rule.  THE fourth rule, which ought to be observed in health is called mortification. The devout men that have treated of this doctrine, write, that a man ought every day to die, that is to say, to mortify his proper passions & senses, as for example, one doth abuse thee in words, thy passion would answer him, and thou wouldst not suffer him to tread thee (as it were) under his feet, but thereby thou shouldest show thyself not to have mortified thy affections, whereas holding thy peace and mortifying that violent motion, thou shouldest show thyself to be dead to the world, and that thy reason commandeth over thy inferior affections.  
When thine eye would see and behold a beautiful creature, if thou restrain thy desire, thou shalt mortify it, but if thou suffer thyself to be carried away by sensuality, then canst thou not be called dead unto the world but alive. Therefore it is said of holy men, that if thou desire to die a true christian, and at the end of thy life to enjoy everlasting bliss, it behoveth thee every day whilst thou livest many times to die. And thus oftentimes dying spiritually, thou shalt learn the art to die well, and safely and without fear come to the end of thy life, with good preparation, and their shallbe verified in thee the saying of blessed S. Gregory the great, when he said: Non timebit facere, quod se noverit bene didicisse, that is to say: he shall not fear to do that, which he knoweth himself to have learned well to do.  
And thus haste thou somewhat understood, how thou oughtest to prepare thyself for death in time of health, which is practised beforehand, and in it consisteth four rules or principal points, the first is called the remembrance of death, the second, the making of thy testament: the third prayer: the fourth, mortification.  
And now come we to the second part where we shall speak more briefly of the preparation a man ought to make; when he beginneth to be sick, and it containeth four other principal rules.   

THE SECOND CHAPTER wherein is principally treated of the preparation which a man ought to make in the beginning of sickness, and containeth four principal rules.  

The first rule.  THE first rule is, that when thou feelest thyself deprived of health, thou do think by and by, that almighty God, who is the chief goodness, is he that sendeth thee this sickness for the greater weal of thy soul, and to the end that thou shouldest leave thy evil life: or else if already thou haste amended thy evil life, that then thou mayest be preserved in good life with greater perfection. The wiseman said: Infirmitas gravis sobriam facit animam, that is to say: A grievous sickness maketh the soul sober. And David saith: Multiplicate sunt infirmitates eorum, postea acceleraverunt: that is, Their infirmities wear multiplied, and afterward they made haste: Therefore this sickness without doubt being sent thee of God for thy profit, thou oughest to receive with great patience, and thank him for his gifts. For although these stripes and fatherly corrections afflict and grieve the body, yet they cure the soul: and of this thy prayse-woorthie patience, many good fruits shall follow. First thou shalt greatly merit in the sight of God, being conformable to his just and holy will and pleasure, and it shallbe a satisfaction for thy sins: and the more, in that thou shalt the more easily suffer the sickness itself, and so if God will that thou amend, thou shalt sooner be delivered. Whereas on the contrary part, if thou shouldest be impatient, thou shouldest sin, and thy sickness should be prolonged, and peradventure also increased: and thou weakened by thine impatience, shouldest then with more difficulty bear every little pain or grief. To this purpose S. Augustine said: Si Deum diligis quod faecit Deus diligis, that is: If thou love God, thou lovest that which God doth.  
And S. Hierome saith, Qui cum dolore agritudinem suscipit, signum est quod Deum non sufficienter diligit, that is to say: It is a sign he doth not love God with all his heart as he ought to do, which receiveth sickness with grief of mind.  

The second rule.  THE second rule of preparation, that aught to be made in sickness is, so soon as thou perceivest thyself to be sick, that thou think thou mayest die of this disease, and that thou therefore do dispose thyself to receive the sacraments of holy Church, as if thou wert sure thou shouldest then die in deed. In this case the devil is wont to lay many stops to let a man to do so great good. First he putteth in his mind that he shall not die of that sickness, and that their is no peril at all. After that he procureth the physician to give him too much hope of life, and likewise all them of the house. And his fteindes and kinsfolks to comfort him, saying, Sir be of good cheer, for ye shall amend very shortly. And if any religious man come to visit him, they warn him or tell him, that for nothing in the world he put any fear in him, or tell him that he is in peril to die. All these be woorkings of our ghostly enemy. Therefore a wiseman so soon as he feeleth himself sick, saith, I will confess myself and receive the blessed sacrament, and prepare myself for death, and after let God work his holy will of me as it pleaseth him, for that I am his creature.  
But note that when he hath made this good determination, the devil doth not yet cease to make him delay so good a deed, and beginneth to move his wife (if he be married) and his kinsfolks to leave them some of his worldly substance, and they talk to him of many hard things, and all worldly. In the mean while the sickness encteaseth and the sick-man saith dispatch these businesses, I will in any wise be confessed. In such case I would advise thee to have an eye to the principal, which is the health of thy soul, for the malice of the devil layeth many snares to catch thee. Say not I will first dispatch my worldly business and then confess me, because it is the devil that maketh thee to speak so: but say I will first confess me and prepare for my soul, and after I will dispose these other things of the world, because this business of the soul doth (to say the truth) import me much more than a thousand worlds. And doubt not when thou shalt be confessed thou shalt have in thee the grace of God, and be better able then; to dispose of thy worldly things with more judgement and better means.  
Now mark well my son, for in this rule I will discover unto thee some goodly secrets, which commonly are not set fourth of some devout men which have entreated of this art to die well. All how should and worldly care being then set a side, I will have thee after thou haste examined thy conscience, to make thy confession to a good and learned priest, following the example of S. Augustine, who in his last sickness, would have none to enter into his chamber for some days together until he had made a diligent search, & examination of his conscience. And so he had written before to a nephew of his, and persuaded him, that putting a side all earthly care in his sickness, he should turn himself wholly to God almighty, with great contrition: beholding the blessed wounds of our most merciful redeemer, and bewailing & detesting all his faults past. In this time, it should be very good to say the seven penitential Psalms, as did the same S. Augustyne, who turning his heavy & pale face to the wall where the seven Psalms were written, and being from all other care sequestered, said them with great abundance of tears, demanding of almighty God mercy & pardon for his sins.  
And after such a contrition and repentance for thy sins thou shalt then make thy confession with an exact examination of thy conscience, and after while thou art in perfect memory thou shalt receive the blessed sacrament, which is called in latin viaticum, that is to say: a voyage provision, because it is necessary and needful in the way by which we have to pass from this life to the next. With how great reverence and devotion so great a sacrament is to be received I will not (for brevities sake) here declare, but will refer thee for this matter to the examples of the saints, and especially for the passage out of this life to the glorious doctor S. Hierome, where thou shalt find with how many tears, and with how marvelous great consideration he received the blessed sacrament, all which is written for our example.  
When now thou shalt be communicated, immediately thou shalt require; that growing worse, thou mayest have the sacrament of extreme unction, when it shall seem good to thy ghostly father. And here I will tell thee, a good note, which is that if thou take the sacrament of extreme unction in such manner, as I have instructed thee, and if thou pray to our Lord aswell as thou canst, and oftentimes repeat thy prayer, and persever in desire until death, ask of God, that for his infinite mercy, and by the virtue of this holy Sacrament of extreme unction, he will grant thee plenary remission in this life of all thy sins, that is to say, that when thy soul shallbe separated from thy body, immidiatly without touch of the pains of purgatory, thou mayest fly to the bliss of everlasting life: john Gerson Chancellor of Paris, and William Altissiodorensis affirm (with whom agreeth also Peter de Palude) that in this case the sick dying with the disposition and holy preparation before mentioned, shall not feel the pains of purgatory, but strait way shall ascend to the eternal joys of heaven. And it seemeth Cassiobrus was of this opinion touching the plenary remission in alleging this verse, 
psalm. 115.  Dirupisti Domine vincula mea, tibi sacrificabo hostiam laudis, that is: thou haste broken my bands in sunder o lord, to thee will I yield the sacrifice of praise, which (as some hold opinion) being said in the end of a man's life doth procure that his sins be remitted, that is, as I expound it, touching the pain: for as for the fault; perfect contrition sufficeth. Behold my well-beloved son how easily a christian may obtain plenary remission and full pardon of his sins. See besides how much it importeth to know this art of dying well, and how greatly it profiteth how to know to make preparation, with the sacraments of holy Church. And if thou wert at that point that thou couldst then not have the sacraments, in this case thy good desire with the continuance of the said prayer would suffice thee: And so by the opinion of john Gerson a very Catholic doctor, & William Altissiodorensis thou shouldest likewise obtain plenary remission by the virtue of that prayer. Yea without the sacraments actually received. Therefore mark this notable saying, and keep it in memory, and praise the infinite goodness of God, who for so short and few words, doth deliver us from the pain of so great a fire.  

The third rule.  THE third rule for the time of sickness is, that thou prepare thyself to be constant and strong against the sundry temptations, where with the devil will trouble thee. Wherefore it is to be known, according to the doctrine of divines, that the devil is more diligent in tempting at the time of death, then in the time of health: for he thinking the disease to be mortal; saith to himself, if I lose this soul at this instant, I lose it for ever, wherefore I will not leave to do what I can to win it. And so calling to him a multitude of devils in divers manners they procure his damnation, laying wait even until the end of his passage. First they temp him with impatience whereunto for sorrow and pain he is much inclined. When they cannot overcome this way they take an other and tempt him with his own, pleasing of himself and his proper reputation, desirous to persuade him that he is one of great perfection, and constant in his adversities, and that he hath done many good works worthy of great recompense, & with this temptation devout men are specially vexed, and this temptation is much to be feared, because many have been brought in peril by it, and many damned. Wherefore it behoveth them to have recourse to humility, and to consider our own faults which in deed be many, and to acknowledge the mercy and goodness of our Saviour, from whom all goodness proceedeth without any proper merit or deserving of ours, more over by divers ways and means they endeavour themselves to make him think, that he shall not die of this infirmity, and this they do to the end he go not about to prepare and fortify himself against them, and that they may take him at unawares.  
But if thou wilt be wise and provident, thou shalt prepare thyself in every least sickness, as if thou wert out of all doubt thou shouldest die of that disease. And if they see they cannot deceive thee this way, than they set hand to greater blows, and with false arguments begin to call thee back from the truth of the christian faith. In this case if thou be not very wary, thou art like to be catched in their nets: therefore I give thee warning that thou give not ear to their deceitful arguing, nor dispute with them in any wise, because so, thou shouldest be suddenly bound and taken. The best remedy in this strait will be, with tongue & heart to say the articles of our faith, that is the Creed, & to confess thou believest all that our holy mother the catholic Church believeth, and so cause the gospels to be red unto thee, with this temptation the learned are more troubled than the unlearned, therefore it is good to submit our understanding unto obedience of faith, and not to search out the truth thereof by reason, but with humility to refer ourselves to the judgement of our forefathers and the catholic Church. If in this temptation of infidelity thou shalt make due resistance, then with their last battle they will tempt thee with desperation, persuading thee that in this life thou haste not used thyself in such wise as thou deservest to be saved: and to put thee beside all hope they will bring to thy memory all thy defects and wants, and tell thee thy confessions have not been good, nor thy communications meritorious, and that thou hast not done every thing for the love of God, but for fear of hell and for thine own profit. Then it willbe time to run to the infinite mercy of our loving and sweet lord God, and remember thyself that his son for our salvation did become man, and as man suffered hunger, and thirst, pains, and torments, and finally upon the cross for our salvation, an opprobrious and shameful death. Thou shalt answer then to the enemy: it is true, thou dost not deserve paradise, nor didst work in all thy life by which thou couldst merit so great bliss, but thy merciful lord is he, that of his infinite mercy and goodness hath merited for thee; and purchased thee paradise, when he died on the cross for thy redemption. If thou say this, they shall remain confounded like hellish beasts, not knowing what more to do against thy salvation: except (God permitting it) they appear unto thee in very horrible and fearful shapes, to give thee some pain and to make thee afeard, to the intent they may more easily take thee in their malicious traps, whilst thy mind is occupied with such trouble, and grief. But if thou wilt run for refuge to the help of our blessed Lady, and of thine angel, and of thy heavenle advocates, they will reddilie give thee secure, and peradventure appearing unto thee in ●ouing & gracious shapes, suddenly from their presence every devilish vision willbe gone.  

The fourth ●ule.  THE fourth rule of the art to die well, that aught to be observed in time of sickness, is the election or provision of two or of one faithful & well-beloved companion or friend, either secular or religious, which in the end of thy life may be present with thee, and assist thee; whose office shallbe principally about three things.  
The first is, that having committed the charge of thy soul unto such, in this extremity they will make thee some spiritual exhortations, comforting and persuading thee to patience and constancy, to the end thou mayest have the greater reward in heaven for conforming thyself to God his holy will & pleasure, in this and every other affliction. Also they shall exhort thee, that all care and all love of transitory things of this world set a side, with all thy heart thou be attentive to the health of thy soul, thanking our lord God continually for his innumerable benefits bestowed upon thee. Secondly that whilst they assist thee, they do make thee many good and profitable demands. First they ought to demand, if thou firmly believe all the articles of the christian faith, and that our holy mother the Church believeth and holdeth, moreover they ought to ask thee if thou have grief and sorrow for all thine offences committed against God, ask pardon with an humble and contrite heart, and if thou purpose never to offend him more, & if for his love thou willingly pardonest all those that have offended thee. And they shall also put thee in remembrance, that if thou have taken away the good name or the goods of any person, that thou actualy if it be in thy power, do without delay restore it. And after they shall exhort thee to put all thy hope and set all thy love in our most mild and loving redeemer, beseeching him with fervent desire, that he will give thee perfect faith, hope and charity, and that for the merits of his holy passion, and for his infinite mercy he will give thee the everlasting glory of heaven. And if the sick-man should not to these demands answer like a good christian, then his chosen friends before mentioned shall with all diligence do their endeavour to remove from him every ill apprehension and disposition of spirit, persuading him with loving & sweet words, how much it is needful at this time to prepare himself to receive devoutly all the sacraments of the Church, and wholly and thoroughly to do according to the demands and questions above specified. To the office of this faithful and devout friend or friends, it shall also belong to provide that the sick do not die without the sacraments, and that the images of the Crucifix and of our Lady be their in presence, and stand before the eyes of the sick: also that their be holy water, with the which let all the chamber and the sick person be sprinkled, because it availeth greatly against the power of the devil. Also that their be red the gospels of Christ's passion and specially that of S. john, or some other thing of the bible, and that he be put in mind of the saints, and principally or his advocates and patrons to whom in his life time he hath had particular and special devotion, let their also be warning given, that in the chamber where the sick lieth their be no reasoning of worldly matters, nor loud speaking, but only so much as is needful for behoof of the sick, for than is time to pray, and not to prattle: also that none weep their, that great silence be kept, and that their be in the chamber no great multitude of persons: they ought also to prohibit that the sick person be not much molested with the visitings of his friends and kinsfolks, and specially when his sickness increaseth, and that there is in him no great hope of life.  
And thus I make an end of this second chapter, in the which I have declared the preparation called the approaching, which ought to be made in time of sickness. And it containeth 4. rules: the first is called constancy or patience: the second devout receiving of the sacraments of the Church: the third a wary and good provision against the devils temptations: the fourth a good election or choice of one or two faithful friends, that may have diligent care of the sick.  
And now in a few words I will dispatch the last preparation, declaring that which is to be done, in the passage and very last end of this present life.   

THE THIRD CHAPTER, wherein is declared in few words, the last preparation which he ought to make, that is come unto the very end of his life.  
IN this third chapter, we are to speak of the preparation, which ought to be made when a man is nearest the end of his life, as when he beginneth to enter into his agony and draweth onward to his last gasp. This chapter containeth four short rules, the which after the example of our lord jesus Christ we ought to observe in this last passage of our life, for we ought to know, that as the life of our Saviour hath been given us for a rule, and for the instruction of our life: so also his death hath been set before us to teach us how to die. Therefore S. Gregory saith that, Omnis Christi actio nostra est instructio, that is to say: all the actions of Christ are instructions for us. As our life then shallbe best, when it shallbe like to that of our redeemers, who was very man, and very God: so also our death shallbe very laudable and holy when it shall have those conditions, which that death of our blessed Master had, who being on the hard wood of the cross near unto death; diligently observed four rules before his blessed soul departed from his sacred body.  

The first ●ule.  THE first rule was, that spoiled & naked he ascended the holy cross, forsaken almost of all, where he would die poor; reserving no worldly thing for himself. So we ought at the least, now at the last, after the example of our Saviour to renounce effectually every superfluous and vain possession, & all worldly & carnal love, leaving that to-great affection which we were wont to bear to wife and children, caring no more neither for riches nor for honours of the world, to the end that we be not troubled by any thing: but in this last period of our life, to think wholly upon almighty God.  

The second rule.  THE second rule observed by our lord on the cross, was, that he prayed for himself, and for his enemies: repeating as he prayed unto his father, the words of the Psalm, Deus, Deus meus (respice in me) quare me dereliquisti? that is to say: O God my God (look upon me) why hast thou forsaken me? and afterward this verse of the Psalm: In manus tuas Domine commendo spiritum meum, that is: Into thy hands o Lord, I commend my spirit. So ought we to pray first for ourselves & after for enemies. And at that time a man put in such heaviness and peril of his salvation, ought never to cease to call for help of our most merciful lord God, and of his blessed mother, of all the Angels, patriarchs, Prophets, Martyrs, Confessors, Virgins, and matrons, soliciting them with great groans and deep sighs, to help him in this perilous battle and in so great necessity: and to invite them that they vouchsafe to accompany his soul and guide it into the eternal tabernacles, to enjoy the divine essence, and to rejoice with them in everlasting peace:  

The third rule.  THE third rule observed of our redeemer jesus Christ; was, that he with bowing of his head, & in such manner as he might, took leave of his most dear mother, and of his most hearty friends which were their present about the cross, and recommended his blessed mother to her new son which he gave her. By this he gave us example; to do the like, to wit, that when the sick person seethe himself to be near death, it is very convenient, that he recommend his family, as his well-beloved wife, and his dear children, to some friend that may counsel and help them. After this, all his servants and how should called together, let him take leave of them, ask them forgiveness for the ill examples he hath given them, and make them some good exhortation. And if that he be a father let him give his fatherly blessing to his dearly beloved children, saying unto them: my children if ye willbe good, and have the fear of God before your eyes, your principal and heavenly Father will never forsake you. Be diligent to keep his commandments, The blessing of the Father, of the Son, & or the holy Ghost, & of our blessed Lady, and of all the Saints in heaven be with you. Then taking every one of them by the hand, and kissing them, and embracing his loving wife and children he shall say: O my dear wife I pray thee honour and fear our Lord God above all things, I leave thee these our children, have diligent care of them: until this time they have been ours, now they shallbe thine: if thou wilt continue in good life; thou shalt never want the help of God. Be of good cheer, & do not not weep, for our Lord willbe with thee: Then shall he exhort his children, that they be obedient to their mother, and fear and reverence her as they ought. After this he shall take leave of them all, causing them to go out of his chamber, that he may remain alone, with his faithful and chosen friends which are to have care over him even to the last end of his life.  

The fourth rule. Hebr. 5.  THE fourth and last rule observed of our Saviour in his passage, was, that (as S. Paul saith) Cum clamore valido & lachrymis preces offerens exauditus est pro sua reverentia, that is to say: offering up his prayers with a loud cry and tears, he was heard for his reverence sake: And the text of the holy gospel saith; that our lord having cried with a loud voice, and recommended his soul to his heavenly Father (saying: 
Luc. 23.  Father into thy hands I commend my spirit) yielded up his ghost, leaving the body without the soul, whereupon is gathered, that our Saviour hath done three things in this last rule.  
First he cried with a loud voice: secondly he wept: thirdly he commended his soul to his Father, and then his blessed soul departed from his precious and holy body. All these things ought the sick man to do, that is upon his last passage, and in the agony of death. So that after he hath caused his parents and friends to retire; having taken his leave of them, he shall first think upon the state of his conscience, and then call upon almighty God, not with a loud voice, but with deep and profound sighs from the bottom of his heart, craving pardon with most sorrowful tears and entire contrition, of his creator, for all his sins and offences committed against his divine majesty, let him repent himself of every sin he hath committed, and with sorrowful heart ask mercy of almighty God for every small negligence, bitterly also lamenting for every little loss of time, and requiring help of our blessed Lady and all the saints: oftentimes let him say. In manus tuas Domine commendo spiritum meum, that is: into thy hands o Lord, I commend my spirit. The which words the divines think to be of very great virtue: And so by means of these preparations, being filled with good and holy desires, thou shalt come to a happy passage of death: and finally tender thy body to the earth, and thy soul to thy creator with whom thou shalt live eternally.  
When the young Merchant had heard all these rules, he said to the Ermyte. I cannot express with my tongue how much your profitable words have been acceptable unto me. Surely ye have made me know things which I shall never forget, yea more than that, I shall endeavour myself through the grace of God, with all possible diligence to put in practice and execution all these 12. golden rules of the art to die well, which ye have declared unto me in the precedent chapters.  
But I beseech you seeing we be in this talk of death, that ye will answer to certain doubts of mine, according to your learning & the opinion of the sacred divines, and as ye shallbe illumined by the holy Ghost. The hermit answered that he was very well contented, so that he did not seek to know them of a vain curiosity. The Merchant said: I desire to be resolved of certain doubts, of which the resolutions and declarations shallbe to all men prontable and pleasing, for their are none which ought not to desire and understand such doctrine, because death is common to all, and therefore ought every one willingly to talk and reason there of.  
The hermit then said, my son it is convenient we sit down, because my great age requireth some rest, as also because when we sit and repose ourselves, the spirits willbe better disposed to conceive and more apt to understand the answer and resolution to thy demands. Begin then, and propound in few words thy doubts, the Merchant then (they being set down) began to make his demands as followeth.  

The first ●●estion.  I Demand in the first place, if we be all bound to desire death?  
The hermit answered, that in respect of the appetite or desire sensitive we be not bound: but contrary it is in respect of the appetite or desire reasonable voluntary and free, under which the appetite sensitive ought to be both subject & governed. The reason hereof is for that according to the opinion of the divines, we be bound to leave our own life, and to accept death for the certain & sure salvation of our neighbour, much more than be we bound to this charity for our own salvation, the which we know for certain cannot be had ordinarily, if first we die not. And we being bound to desire this last and eternal felicity, we are consequently bound to desire all the means necessary to the attaining thereof. And for not desiring of death with reason as aforesaid, many Christians are damned, which if they might, would choose to live in this miserable world for ever, & would say to almighty God; keep thou thy heaven for thyself, for I care not for it, it sufficeth me to live here with my friends and kindred. Wherefore it is a thing manifest and plain, that such men love not God. And they have not charity, seeing they never care to see his face: wherein consisteth all our true and chiefest bliss. And thus by this answer the Merchant was thoroughly satisfied: and he said this was a good point, worthy to be well considered of many worldlings, which are persuaded they are not bound to desire death, alleging that the religious and perfect men be they which are bound to desire death, and in no wise secular and worldly men. But without all doubt they be deceived, for we are there unto all bound indifferently.  

The second question.  THE second question was whether we ought to have an ill opinion of those that die unwillingly:  
The hermit answered, saying, my son take heed to my words, for in this place I will tell thee another point, which as I think is of very few understood. Assure thyself it is not lawful, to desire long life, except it be to make some spiritual fruit, either in himself or others: wherefore when-soever a sick-man dieth unwillingly, and that he desireth the prolonging of hi● life principally to other end then to do spiritual good, either in himself or in others, I say that in this case he sinneth greatly: my reason is, for that if he had the virtues of hope and charity, he would more desire to be joined with his God, than any other thing that is not in any sort given or ordained to that end, that is, the conjunction and union with the sovereign good. It is needful then to satisfy thy demand with a distinction: wherefore I say unto thee, when a sick man dieth unwillingly, to the end he would abide in this world to joy and triumph & not to the end to amend his life, nor yet to help others: of such an one a man cannot but have a sinister and ill opinion, because it is a sign he hath not charity toward his creator. But when the sick person desireth his life may be prolonged to do penance for his sins, or to have time to merit more, or to come more in God's favour, or else to help others, after the example of S. Paul, S. Martin, & divers holy men, of such a man (so as he be confirmable to God his holy will and pleasure) we ought to have a good and holy opinion, because he hath his desires agreeable unto charity.  
Hereunto replied the Merchant; if this be so then are but few saved, because few they be which desire not to have long life, to triumph here in joy, and to get worldly riches and honours. Therefore these things ye tell me seem unto me very strange and difficil. To this answered the good Ermyte, saying, my son I grant thee, that few are saved, but yet that which I tell thee is true, and taken out of the doctrine of holy divines, which to avoid tediousness I name not, nor yet go I about to prove at length this my saying, because it is a thing very palpable, and well known to devout & holy persons.  

The third question.  THE third question was, whether we ought to have an ill opinion of them that at the last end of their life do lose the use of reason, & many times do utter vain and ill speeches.  
The hermit answered with distinction, saying, that of these we ought to say as of them which in health become mad, and die in their madness, who if they wear in state of grace, when they lost the use of reason, & so died, they are saved: but if then they wear in mortal sin and so died they be without all doubt damned in hell. And note for our purpose, that the just judge our Lord jesus Christ suffereth sometimes some great sinners, in their last sickness to lose the use of reason in just judgement, to the intent that as in their life time they have not been mindful of almighty God, so in their death they should not remember themselves. This is that which S. Augustine said: Hac animaduersione percutitur peccator, ut moriens obliviscatur sui, qui dum viveret oblitus est Dei, that is to say: with this punishment the sinner is stricken, that dying he forgetteth himself, which whilst he lived did forget almighty God. Such men as these having lived beastly and without reason, for their worthy punishment ought to die as brute beasts; without any good preparation, & therefore without confession and communion, and without any sign of contrition: oftentimes with blasphemies and ill words they pass out of this miserable life; to the more miserable and everlasting pain of hell. On the contrary part it happeneth sometimes to some just and holy persons, that in the end of his life, through the great mercy of God, being in state of grace, he loseth the use of reason, and becometh frantic, and speaketh many soul and unseemly words, God who is merciful, suffereth this to fall unto him for his profit, and of compassion to the end he feel not the great pain of his sickness, and that the devils may not have occasion to afflict him with temptations, after the loss of the use of reason. God almighty of his benignity useth this mercy with him that hath been good, and is of nature fearful and frail, delivering him by this mean from the grief of the sickness, which he doth not feel so much when his body is without use of reason: and making him unable to receive the devils temptations, because he that is without use of reason doth not sin. And say he or do he what he will, yea though he utter words against God in that time, it is not imputed unto him for sin, but it is enough for him when he had his understanding, that he had true contrition for his sins, and was in the grace and favour of God.  

The fourth question.  THE fourth question was, whether we ought to think ill of them, that die of sudden or violent death.  
The Ermyte answered, that according to the judgement of S. Augustine. Mors mala dicenda non est, quam bona vita praecessit, that is to say: That death is not to be esteemed ill, which a good life hath gone before. Always when a man hath lived well, and at the point of death is without deadly sin, such a death ought to be esteemed good: because, Preciosa in conspectu Domini mors sanctorum eius, that is to say: precious in our Lord's sight is the death of his saints, So as let a man die of what kind of death soever it be, either of fire, or water, or sword, or pestilence, or poison, or suddenly, or lingeringly, always his death is said to be holy and precious when he dieth in the state of grace. We have example of this in many holy confessors & martyrs, which (in respect of the world) have died ignominious and shameful deaths; and nevertheless they are now happy with God in heaven. And the same also happened to our Lord jesus Christ, to whom as if he had been the prince of thieves, was allotted by the wicked and obstinate jews, the infamous death of the cross. And for the contrary he saith, that always of wisemen that death is judged ill, when one dieth in mortal sin: although he have a quiet and honourable death, to the sight of the world, and be in disgrace with almighty God: and always by holy men that death is judged the worst, because as David saith, Mors peccatorum pessimae, the death of sinners is the most evil. All deaths than be ill, when men die in deadly sin: and contrariwise every kind of death is good and holy, when a man dieth in the favour of almighty God.  

The fift question.  THE fift question was, whether it be lawful to desire a man when he dieth, that after death he will appear unto thee, and tell thee his estate.  
The hermit answered, that he found to this question two contrary answers given by the Doctors. The one is of the Angelical Doctor S. Thomas, 
In quodlibeti.  who saith, that when there is not joined withal any curiosity or infidelity, but only a careful desire to know the state of him that dieth, then is it lawful to require such a thing. The other answer contrary; is of Henry de Ascia, who saith that it is not a thing lawful, because it can hardly come but of a vayne curiosity; and peradventure of infidelity, to be assured of the life to come, and besides that, he putteth himself in peril to be deluded of the devil, who many times appeareth in form and shape of the dead, and revealeth false things. And therefore we read in the gospel, that Abraham would not permit that any revelation or apparition should be made unto the brethren of the wicked rich man, who prayed him to send some one that was dead unto them (that yet lived) to advertise them of his miserable state. To whom Abraham answered, Habent Moysen & Prophetas, audiant illos, that is to say: They have Moses & the Prophets, let them hear them. But it seemeth unto me that when a man is not moved, neither of infidelity, nor of curiosity, but only for a spiritual consolation, and to fulfil without offence to God, a desire to know such a thing, that this is no sin. Notwithstanding hold thou that opinion which most pleaseth thee, so that thou have the virtue of humility, joined with godly and holy desire.  

The sixth question.  THE sixth question was, whether he that hath always lived ill, & never hath made preparation for death, being now at the point of death, may at that instant sufficiently prepare himself to die. The hermit answered, saying, son, so long as a man liveth and hath the use of reason; he may always dispose and prepare himself to die well. But in truth I say unto thee, that of ten thousand men that delay it to the last instant, their is not one saved. This is the judgement of S. Hierome, and S. Augustine, and very well known and manifest to other holy doctors, therefore I will not go about to multiply words in vain.  

The seventh question.  THE seventh question was, whether the devil do appear to all those that die. The hermit answered, saying, that ordinarily the devils appear to all; in the end of their lives, as may be proved by the authority of divers holy men. The ordinary gloss explicating these words of Geneses. Tu insidiaberis calcaneo eius: that is, 
Genes. 3.  Thou shalt lie in wait even at his heel, saith, that this is to be understood to be at the end of man's life.  
To the same purpose Ecclesiasticus also saith, Sunt spiritus qui ad vindictam creati sunt, & in tempore consummationis effundunt virtutem suam, that is to say: their be spirits which were created for revenge, and at the time of consummation they do show their force: which authority S. Vincent and other Doctors expound of devils that appear at the time of death. And S. Gregory saith, that the devil so much the more diligently tempteth a man in the end of his life, as he knoweth he hath less time to tempt him.  
Thesame S. Gregory also writeth that the devil in the end of life appeareth aswell to the good as the evil; yea and that he durst appear to Christ himself being on the cross. If then this wicked spirit came to Christ on the cross, how much more boldly will he appear to all other? if it be not that some through the spetial grace and privilege of almighty God be exempted from such a devilish apparition, as we read of our blessed Lady, in some books of small authority, that she asked and obtained of her blessed son, that at her death she should not see any wicked spirit or devil.  

The eight question.  THE eight question was, whether our Saviour Christ descend corporally to the particular judgement of all those that die.  
The hermit answered, that to some it seemeth he doth, and they confirm their opinion with authority of holy scripture, in the acts of the Apostles: where it is said of our lord 
Act. 10.  Ipse est qui constitutus est à Deo, judex vivorum & mortuorum, that is to say: it is he that is appointed of God the judge of the quick and the dead. And in S. john the 5. Chap. it is written: Pater omne judicium dedit filio, that is to say, God the father gave all judgement to his son. But to some other this opinion seemeth not credible, because it happeneth that in one and the self same time divers persons die in divers places, and it is not convenable that Christ's humanity in one instant should be to this end in so many places, and therefore they say, our blessed Saviour doth not descend personally to give this particular judgement, but rather committeth that office to the good Angel that is given us for our guard, giving him authority as judge, to end and execute the process and sentences to him appointed, and the Angel, so made judge, condemneth or absolveth the soul according to justice: and after guideth it to the place assigned, either in heaven, in hell, or in purgatory, according as it hath deserved. But to the universal judgement, our blessed Saviour himself will descend and judge the quick and the dead. And in this sense they expound the authority before alleged.  

The ninth question.  THE ninth question was, whether our Saviour Christ appear at the hour of death generally to all men, good and ill.  
The hermit answered that some great doctors have said that he doth, and to approve the same they allege the authority of Pope Innocent the third in the second book, the conditione vilitatis human: that is of the misery of man, where it is said that all men, aswell good as bad do see jesus Christ before the soul go out of the body. The good to their great consolation and the evil to their great confusion, to the end that by such appearance they may be ashamed to have lost through their negligence the precious fruit of their redemption. And albeit this be the opinion of very famous doctors yet do I not find it sufficiently confirmed by authority of holy scripture: & for this reason there are others that do not concur in this opinion; though yet very Godly and devout. About this matter than I will make none other resolution, but that I hold for certain, that our benign and merciful redeemer appeareth to many in the end of their lives as by innumerable examples and approved histories it may be verified, but that he appeareth to all universally, I neither affirm nor deny.  

The tenth question.  THE tenth was, whether the particular judgement be immediately after the soul is gone out of the body, or that there be some space of time before the sentence of the said judgement be given.  
The hermit answered, that ordinarily without delay after the soul be separated from the body it receiveth his particular judgement, with the sentence of damnation or salvation, according to the condition of his merits. But very true it is, that Omnis regula patitur exceptionem, every rule suffereth exception. Therefore some souls after their separation attend a good space before their particular judgement be given, as we read of a famous Doctor, of Paris who was reputed a man of holy life, but being dead, whiles they made his funerals in the Church, he lifted up his head as he lay on the beer, in the presence of many people, & a great number of masters & Doctors in divinity, and divers scholars, and said, Ad iudiciam vocatus sum: that is, I am called to judgement: and then laid himself down again, whereupon it was ordained that he should not be buried until the next day, and so the day following he did the like, for lifting up his head again he said, judicatus sum: I am judged. And there upon his burial was deferred till the third day, when as he in like manner (as twice before) lifting up his head said aloud, Condemnatus sum: I am condemned, whereby it is manifest, that this particular judgement continued for the space of three days. Through the which great miracle sundry doctors & scholars left the world, & went into the wilderness, where they began the first foundation of the order of the Carthusians; otherwise called the monks of the Charterhows.  

The eleventh ●●estion.  THE eleventh question was, if when this particular judgement is done, and the sentence given; the soul be carried by and by to the place appointed.  
The hermit answered, that the holy Catholic Church holdeth and firmly believeth, that our souls being departed out of our bodies; do after their particular judgements ordinarily pass unto the place of everlasting joy or pain, according to their merits or demerits. And the reason hereof is, for that it is the soul that principally sinneth or meriteth, and the body without it cannot sin nor merit: and therefore it is not against reason, that the soul without the body, receive either good or evil, until the day of the universal judgement: it sufficeth that afterward at the time of the universal judgement being united with the body it be therewith for ever either saved or damned. The sacred divines in the fourth of the sentences do prove this our Catholic conclusion with reasons, authorities, and authentical histories: but in this place only the authority of the scriptures is sufficient for us, as it apeereth in the 23. of S. Luke, where our Saviour Christ said to the good thief, hody mecum eris in paradiso: This day thou shalt be with me in paradise; he said not at the end of the world, but this day. And job speaking of worldlings said, Ducunt in bonis dies suos, & in puncto ad infernum discendunt, that is to say: they spend their days in pleasures, and in a moment they descend into hell. Whereby it apeereth that whilst they be in their triumphs and joys, suddenly in the twinkling of an eye they fall into hell.  

The twelfth question.  THE twelfth question was, if all they that die do suffer equal pain and anguish in the agony of death.  
The hermit answered no: as it appeareth in some old men which die easily, and also some that seem to die sleeping, and some whilst they be in an ecstasy or trance: as S. Augustine declareth in his book, De civitate Dei. Moreover it happeneth sometimes that one alive and in health doth endure greater pain, than an other in the time of his death, and it is judged of wisemen, that oftentimes it is a greater difficulty to bear the troubles and miseries of this life, then dying to lose the life of the body. So as in this respect; there have been many holy Confessors that have suffered more grievous afflictions than some martyrs.  
We may therefore think, that there is no man, who either before his death, or at the time of his death, or at least after death, doth not suffer excessive grief and great torment.  
When the youngman had well understood all these things aforesaid, he would yet have propounded other questions, but the hermit feeling himself weary, aswell for his great age as also for his long talk, prayed him, that he would be content to ask him no more, but rather that he would do his endeavour to put in execution that, which he had all readdie told him, for words without deeds are little profitable, and to such as have a good will to do well it is not needful to use many persuasions; but briefly to tell them their duties.  
Then the youngman with great reverence and humility did upon his knees give thanks unto the good hermit, for so many his good & holy lessons, & promised him to make it apeer, that his long discourse should not be unprofitable and without great fruit, And so having had his blessing took his leave, and without delay, desirous to give himself wholly to learn to die well, distributed all his riches to poor orphans, Churches and hospitals, and forsaking this miserable and deceiving world entered into religion, where he continued a long time, and diligently observed the aforesaid rules, till at length having lived long and virtuously, he happily rendered his soul into the hands of this creator, to whom be all honour and glory world without-end, Amen.   
FINIS.