man by which we maye see with how tender affeccyon GOD of his greate goodnes longeth to gather vnder the proteccion of his wynges and howe often lyke a louynge henne he clocketh home vnto him euen those chickeÌ„s of his that wylfully walke abrode in the kyghtes danger and will not come at his clockynge but euer the more he clockethe for them the farther they goe from him And therfore can we not doubte if we will folowe him with faythfull hope come runne vnto him but that he shall in all matter of temptacion take vs nere vnto him and sette vs euen vnder his wynges and than are we safe if we will tary there For against our wil can there no power pul vs thence nor hurt our soules there Pone me saith the Prophet iuxta te cuiâ—suis manus pugnet contra me Set me nere vnto the fight against me whose hand that wyl and to shewe the great safegarde and suerty that we shall haue while we syt vnder his heauenlye feathers The Prophet sayth yet a great deale farther Sub vmbra alarum tuarum exultabo That is to wete that we shall not onely when we sitte by hys swete syde vnder his heaueÌ„ly wing sytte in safegard but that we shall also vnder the couering of hys heauenly wynges wyth greate exultacion reioyse The .xi. chapter Of .iiii. kyndes of temptacions and therein both the partes of that kinde of tribulacion that men vvillingly suffre touched in tvvo vearsis of the Psalter NOwe in the next vearses folowing the Prophet briefly comprehendeth foure kyndes of temptacion and therein al the tribulacioÌ„ that we shall nowe speake of and also some part of that which we haue spoken of before and therfore I shal peraduenture except any farther thing fal in our way with the treating of those .ii. vearses finishe ende al our matter The Prophet sayth in the psalme Sâ—uto circumdabit te veritas eius non timebis a timore nocturno A sagitta volante in die a negotio perambulante in tenebris ab incursu et demonio meridiano The trueth of God shall compasse the aboute wyth a pauice thou shalt not be afraid of the nightes feare nor of the arrowe flying in the daie nor of the busines walking about in darkenesses nor of the incursion or inuasion of the deuill in the mydde daye Firste Cosin in these wordes The trouthe of GOD shall coumpasse the aboute wyth a pauice The Prophet for the cumforte of euery good man in al temptacion and in all tribulacion beside those other thinges that he saide before that the shoulders of god shal shadowe them and that also they should sytte vnder hys wynge here sayeth he farther The trouth of GOD shall compasse thee with a pauice that is to witte that as god hath faithfully promised to protecte and defend those that faiâ—hfully wyll dwel in the truâ—t of his helpe so wil he truely performe it thou yâ— such one art wil yeâ—routh of his promise defend not wyth a litle rounde buckler that scant can couer the head but wyth a long large pauice that couereth all alonge the bodye made as Sainte Barnard saieth brode aboue with the godhead and narowe beneath wyth the manhead so that this pauice is our sauiour Christe him selfe and yet is this pauice not lyke other pauices of thys world which are not made but in such wyse as while they defende one parte the man may be wounded vpoÌ„ another but this pauice is such that as the Prophet sayeth it shall round aboute enclose and compasse the so that thyne enemye shall hurte thy soule on no syde For Scuto saith he circundabit te veritas eius wyth a pauice shall hys truethe enuirone and compasse the rounde aboute and than continently folowyng to the entent that we should see that it is not without necessite that the pauice of god should cuÌ„passe vs about vpoÌ„ euery syde He sheweth in what wyse we be by the deuil with traynes and assaultes by iiii kyndes of teÌ„ptacions tribulacions enuyroned on vpoÌ„ euery side against al which cumpasse of teÌ„ptacions and tribulacioÌ„s that round cumpassing pauice of Goddes trueth shall in suche wyse defende vs and kepe vs safe that we shal nede to dreade none of them all The .xii. Chapter The firste kynde of the foure temptacions FYrste he sayeth Non timebis a timore nocâ—urno Thou shalt not be afrayd of the feare of the nighte By the nyghte is there in scripture sometyme vnderstand trybulacion as appeareth in the .xxxiiii. Chapter of Iob. Nouit â—nim deus opera â—orum idâ—irco induceâ— nocrem God hath knoweÌ„ the workes of them therefore shall he bring nighte vpon them that is to witte tribulacion for theyr wyckednes and well you wote that the night is of the nature of it selfe verye discumfortable and full of feare And therefore by the nightes feare here I vnderstande the tribulacion by whych the deuill thorowe the sufferaunce of god eyther by hym selfe or other that are hys instrumentes tempteth good folke to impacience as he did Iob. But he that as the prophet sayth dwelleth and continueth faythfully in the hope of goddes helpe shall so be becleped in on euerye syde wyth the shielde or pauice of god that he shal haue no nede to be afrayde of such tribulacion that is here called the nightes feare And it maye be also conuenientlye called the nightes feare for two causes The oneâ— for that many times the cause of hys trybulacyoÌ„ is vnto him that suffereth it darke and vnknowen and therin varyeth it and dyffereth from that trybulacion by whych the deuill tempteth a man wyth open fyght and assaulte for a knowen good thing froÌ„ which he would withdrawe him or for some knowen euill thing into which he would driue him by force of such persecucioÌ„ An other cause for which it is called the nightes feare may be for that the night is so farre out of courage naturallye so casteth folke in feare that of euery thing wherof they perceiue any maner dreade their fantasy doubleth theyr feare and maketh them often wene that it were muche worse then in dede it is The Phrophet sayth in the psalter Posuisti tenebras facta est noâ— in illa pertransibunt omnes bestiâ— siluarum Catuli leonum rugientes querentes a deo escam sibi Thou haste good lord set the darknes and made was the night and in the nighte walke al the beastes of the wood The whelpes of the Lyons roaring and calling vnto GDO for theyr meate Nowe though that the Lyons whelpes walke aboute roaring in the night and seke for theyr pray yet can they not geat such meate as they woulde alway but muste holde them selfe content wyth such as God suffereth to fall in theyr waye And thoughe they be not ware therof yet of god they aske it and of hym they haue it And thys maye be coumforte to al good men in theyr night feare in theyr darke tribulacion that thoughe
in confession and than hungre pricked him forward that as the shrewde wyfe sayed he dyd in dede begynne al afreshe But yet the prycke of conscience wythdrewe and helde hym backe because he woulde not for breaking of his penauÌ„ce take any praye for his meale tide that should passe the price of .vi. d. It happed him thaÌ„ as he walked prolling for his geare about he came where a maÌ„ had in fewe daies before cast of two olde leane lame horses so sycke that no fleshe was there almoste leaft on them and the one when the woulfe came by could scant stande vpon his legges and the other alreadye dead and hys skynne rypped of and caryed away And as he loked vpon theÌ„ sodeinly he was first aboute to fede vpon them and whette hys teethe on theyr bones but as he looked asyde he spied a fayre cowe in a close walking wyth her younge calfe by her syde and as soone as he sawe them hys consceince began to grudge hym againste bothe those two horses and than he syghed said vnto him selfe Alas wicked wretch that I am I had almost broken my penaunce ere I was ware for yonder dead horse because I neuer sawe no dead horse solde in the market and I shoulde euen dye therfore by the waye that my sinfull soule shal to I can not deuise what price I should set vpon him but in my conscience I set him farre aboue vi d. therfore I dare not medle with him Now thaÌ„ is yoÌ„der quicke horse of likelihode worth a great deale of money for horse be deare in this couÌ„trey specially such softe aumblers for I see by his pace he trotteth not nor can scaÌ„t shift a foote therfore I may not meddle with him for he very farre passeth my vi d. but kine this countrey here hath inoughâ— but noney haue they very litle therfore considering the plenty of the kyne and the scarcitie of the money as for yonder peuishe â—owe semeth vnto me in my conscience worth not past a grote and she be worth so much Nowe than as for her calfe is not so much as she by halfe and therefore whyle the cowe is in my conscience worth but foure pence my conscience cannot seâ—ue me for sinne of my soule to prayse her calfe aboue two pence and so passe they not .vi. d betwene them both and therefore them twayne may I wel eate at this one meale breake not my penaunce at all and so thereupon he dyd withoute any scruple of coÌ„science If such beastes could speake nowe as mother Maude sayd they could thanâ— some of them would I wene tel a tale almost as wyse as this wherin saue for the minishing of old mother Maudes tale els would a shorter â—rocesse haue serued but yet as peuishe as the parable is in this it serueth for oure purpose that the nightes feare of a conscience somewhat scrupulouse though it be painfull and troâ—blous to him that hath it lyke as this poore asse had here is lesâ—e harme yet than a conscience â—uerlarge or suche as for his own fantasie the man lust to frame himself now drawing it narrowe now stretching it in breadth after the maner of a cheuerel pointe to serue on euery syde for hys owne commoditie as did here the wylye â—oulfe but suche folke are out of â—ribulacion and coÌ„forte nede they none and therfore are they out of our matter but those that are in the nightes feare of their owne scrupulous conscience lette them be well ware as I sayed that the deuill for wearines of the one drawe them not into the other and whyle he woulde flee from Scylla dryue him into Charibdis He muste dooe as dothâ— a shippe that shoulde come into a hauen in yâ— mouth wherof lie secret rockes vnder the water on both sides if he be by missehappe entred in among theÌ„ that are on the one syde and cannot tell how to geat oute he must geat a substaunciall cunning pilote that so can conduce hym from the rockes on that syde that yet he bryng him not into those that are on the other syde but can guide hym in the midde way let them I saye that are therfore in the troublouse feare of theyr own scrupulous conscience submitte the rule of their owne conscience to the counsayle of some other good man whiche after the varietie and the nature of the scrupulous may temper his aduise yea although a maÌ„ be very well learned him selfe yet let hym in this case learne the custome vsed among phisicions for be one of them neuer so cunning yet in his owne disease and sickenes he neuer vseth to trust al to himselfe but sendeth for suche of his felowes as he knoweth mete and putteth himselfe in their handes for many consideracions wherof they assigne the causes and one of the causes is feare wherof vpon some tokens he may coÌ„ceyue in hys own passion a great deale more then nedeth that were good for his health that for the time he knewe no suche thyng at all I knewe once in thys towne one of the most cunning men in that facultie and the beste experte and therwith the moste famous toâ— and he that the greatest cures did vpon other men and yet when he was him selfe once very sore sicke I heard his fellowes that than loked vnto hym of all whiche euery one woulde in their owne disease haue vsed his helpe before any other men wishe yet that for the tyme of hys owne sickenes being so sore as it was he had knowen no phisicke at all he toke so great hede vnto euery suspicious token and feared so farre the worste that his feare did him some tyme muche more harme thaÌ„ the syckenes gaue him cause And therfore as I say whoso hath such a trouble of his scrupulouse conscience lette him for a while forbeare the iudgemeÌ„t of hymselfe and folowe the counsayle of some other whom he knoweth for well learned and verteousâ— and specially in the place of confession for there is god specially present with his grace assisting his holy Sacramente and lette hym not doubte to acquiet hys mynde and folowe that he there is biddden and thinke for a whyle lesse of the feare of Goddes iustice and be more mery in the remembraunce of hys mercye and perseuer in prayer for grace and abyde and dwell faythfully in the sure hope of his helpe and than shal he find withoute any doubte that the pauyce of Goddes trouth shall as the Prophet saith so compasse him about that he shal not nede to dreade this nightes feare of scrupulositie but shall haue afterwarde his conscience stablysshed in good quiet and rest The .xv. Chpter An other kynd of the nightes feare an other doughter of pusillanimitie that is to vvete that horrible temptacion by vvhiche some folke are tempted to kill and destroye themselfe Vincent VErelye good Uncle you haue in my mynde well declared these kyndes of the nights feare ☞ Antony Sureli Cosin but yet are there
A dialoge of comfort against tribulacion made by Syr Thomas More KNYGHT and set foorth by the name of an HuÌ„garieÌ„ not before this time imprinted Londini in aedibus Richardi Totteli ¶ Cum Priuilegio ad imprimendum solum ¶ A Table wherin is expressed the summe and effecte of euery Chapter conteined in this boke A Declaracion of the first boke That the deuysed comfortes by the old paâ—nim philosophers wer vnsufficient and the cause wherefore cap. i. That for a foundacion men must nedes beginne with faith cap. ii The first coÌ„fort in tribulacion may a man take in this whan he feleth a desire and longing to be coumforted by god ca. iii. That tribulacion is a meane to draw a man to that good minde to desire and long for the coÌ„forte of god ca. iiii The speciall meane to geat this first comforte in tribulacion ca. v. It â—uffiseth not that a maÌ„ haue a desire to be coÌ„forted by god only by the taking away of the tribulacion ca. vi A great comfort it may be in tribulacioÌ„ that euerye tribulacioÌ„ is if we our self wil a thing ether medicinable or els more than mediâ—inable ca. vii The declaracion larger concernyng them that fall in tribulacion by their owne knowen faulte and that yet suche tribulacion is medicinable cap. viii The second point that is to wit that tribulacion that is sent vs by god without ani open certain deseruing cause knowen to our self this kind of tribulacion is medicinable if men wil so take itâ— and therefore great occasion of coumforte cap. ix Of the third kind of tribulacioÌ„ which is not sent a maÌ„ for his sinne but for exercise of his pacience encrease of his merite which is better then medicinable cap. x. An other kind of comfort yet in the base kind of tribulacion sent for oure sinne cap. xi A certain obieccion against the thinges aforesaid ca. xii That a man ought to be comfortable to himselfe haue good hope be ioyfull also in tribulacioÌ„ appeareth wel by this that a man hath greate cause of feare and heauines that continueth alway stil in welth discontinued with no tribulacion cap. xiii A certain obieccion and the answer therto cap. xiiii Other obieccions cap. xv The answer to the obieccion cap. xvi An answer to the second obiecâ—ion cap. xvii Of theÌ„ that in tribulacion seke not vnto god but some to the flesh and some to the world and some to the deuil himself cap. xviii An other obieccion with the answer therunto cap. xix A Summary commendacion of tribulacion cap. xx A declaracion of the seconde Boke Whether a man mai not in tribulacioÌ„ vse some worldly reâ—reacion for his comfort cap. i. Of the shorte vncertaine life in extreme age or sickenes cap. ii He deuideth tribulacion into three kindes of whiche thre the last he passeth shortelye ouer cap. iii. cap. iiii An obieccion concerning them that turne not to god till they come at the last caste cap. v. An obieccion of them the say the tribulacion of penaunce nedeth notâ— but is a supersticious folye cap. vi What if a maÌ„ cannot wepe nor in his heart be sory for his sinnes cap. vii Of that kinde of trybulacion whiche thoughe they not willingly take yet they willingly suffer cap. viii First of teÌ„ptacioÌ„ in general as it is coÌ„moÌ„ to both ca. ix A special comfort in al temptacion cap. x. Of foure kindes of temptacions and therin bothe the partes of that kind of tribulacion that men willinglye suffer touched in two vearses of the psalter cap. xi The first kind of the foure temptacions cap. xii Of pusillanimitie cap. xiii Of the daughter of pusillanimiâ—ie a scrupulous conscience cap. xiiii An other kynd of the nightes feare an other daughter of pusillanimitie that is to wit the horrible teÌ„ptacion by which some folke are tempted to kil destroy themself ca. xv Of him that wer moued to kyll himself by illusion of the deuil which he reckoned for a reuelacioÌ„ ca. xvi ca. xvii Of the deuill named Negorium that is to wit busines walking about in the darknesses cap. xviii cap. xix A declaracion of the thyrde Boke Whither a man should cast in his mind and appointe in his heart before that if he were taken with Turkes he woulde rather dye than forsake the faith cap. i. Of the fourth temptacion which is persecucion for the faith touched in these wordes of the prophete Ab incursu demenâ—o meridiaâ—o cap. ii cap. iii. cap. iiii Of the losse of the goodes of fortune cap. v. Of the vnsuretie of landes and possessions ca. vi These outward goodes or gyftes of fortune are two maner of wayes to be considred cap. vii The litle coÌ„moditie of riches being set by but for this presente life cap. viii The litle commoditie of fame beeyng desired but for â—orldlye pleasure cap. ix Of flattrye cap. x. The litle commoditie that menne haue of roumes officis and autoritie if thei desire them but for their worldly commoditie cap. xi That these outward goodes desired but for worldlye welth be not onely litle good for the bodye but are also muche harme for the soule cap. xii Whether meÌ„ desire these outward goodes for their only worldly welth or for ani good verteous purpose this persecucioÌ„ of the Turke agaiÌ„st the faith wil declare the coÌ„fort yâ— both twain mai take in the lesing theÌ„ thus ca. xiii An other cause for which any maÌ„ should be content to forgo his goodes in the Turkes said persecucioÌ„ ca. xiiii This kinde of tribulacion trieth what minde meÌ„ haue to their goodes which thei that are wise wil at the fame therof se wel and wisely layd vp safe before cap. xv An other coumforte and courage againstâ— the losse of substance cap. xvi Of bodily paine and that a man hath no cause to take discomfort in persecucion though he fele himself in an horror at the thinking vpon the bodely paine cap. xvii Of comfort against bodily pain and first againste captiuitie cap. xviii Of imprisonment and comfort there against cap. xix ca. xx The feare of shameful painful death ca. xxi Of death considred by himself alone as a bare leauing of this life onely cap. xxii Of the shame that is ioyned with the death in the persecucion for the faith cap. xxiii Of painful death to be suffred in the Turkes persecucion for the faith cap. xxiiii The consideracion of the paines of hel in which we fal if we forsake our sauior may make vs set al the paynful death of this worlde at right naught cap. xxv The coÌ„sideracioÌ„ of the ioyes of heueÌ„ should make vs for Christes sake abide eÌ„dure ani painful death ca. xxvi The consideracion of the painful death of Christ is sufficient to make â—s content to suffer painful death for his sake ca. xxvii FINIS ¶ A Dialogue of comfort agaynst Tribulacion Made by an Hungâ—rien in Latine and translated oute of Latine into Frenche and
original sinne of whiche Saynt Paule so sore coÌ„playneth in his Epystle to the Romaines And yet maye we not praye while we stand in this lyfe to haueâ— this kynde of tribulacion vtterly taken from vs. For it is lefte vs by goddes ordinaÌ„ce to striue agaynst it fight wythal and by reasoÌ„ and grace to maister it and vse it for the matter of our meryte For the saluacion of our soule maye we boldly praye For grace may we boldly praye for faith for hope and for charitie and for euery such vertue as shall serue vs to heauen wâ—rd But as for all other thinges before remeÌ„bred in which is contayned the matter of euery kind of tribulacion we maye neuer wel make prayers so presysely but that we must expresse or imploy a condicion therein that is to wytte that if god see the contrary better for vs we referre it whole to his wyl and in stede of our grâ—efe takyng awaye praye that god maie send vs of his goodnes eyther spiritual coÌ„fort to take it gladly or streÌ„gth at the least waies to beare it paciently For if we determine wyth our selfe that we wyl take no comforte in nothing but in the taking of our tribulacion froÌ„ vs thaÌ„ eyther prescribe we to god that we wyl he shall no better turne do vs though he would than we wil our selfe appointe him or els doe we declare that what thing is best for vs our selfe caÌ„ better tel than he And therfore I saye lette vs in tribulacion desyer his comforte and helpe and lette vs remitte the maner of that coumforte vnto hys owne hyghe pleasure whiche when we doe lette vs nothing doubte but that lyke as hys hyghe wysdome better seeth what is beste for vs than we can see our self so shal his souereygne goodnes geue vs the thing that shal in dede be best For els if we wyll presume to stand to our owne choise except it so be that god offer vs she choyse him selfe as he dyd to Dauid in the choyse of his owne punishment after his highe pride conceiued in the nombrynge of his people we maye folishely chose the worsâ—e and by the prescribing vnto god our selfe so precyselye what we wyl that he shal do for vs except that of his gracyous fauour he reiect our folly he shal for indignacion graunt vs our owne requeste and after shall we well fynde that it shal turne vs to harme Howe many meÌ„ attayne healthe of bodye that were better for theyr soules helth their bodies wer sicke stil How many get out of prison that happe on such harme abrode as the prisoÌ„ should haue kept theÌ„ fro How mani that haue been lothe to lese their worldlye goodes haue in kepinge of theyr goods sone after lost their life So bliÌ„d is our mortalitie so vnware what wil fal so vnsure also what maner mind we wyl haue to morow that god coulde not lightlye do maÌ„ a more vengeaunce than in this world to grauÌ„t him his own folishe wyshes What wit haue we poore fooles to wyt what wil serue vs whaÌ„ the blessed apostle him self in his sore tribulacion praying thryse vnto god to take it away froÌ„ him was aunswered again by god â—n a maner that he was but a foole in asking that request but that the helpe of goddes grace in that tribulacion to strength him was farre better for him thaÌ„ to take the tribulacion froÌ„ him And therfore by experieÌ„ce perceiuing wel the truth of the lesson he geueth vs good warning not to be to bold of our own mindes wheÌ„ we require ought of god not to be precyse in our askinges but referre the choyse to god at his owne pleasure For his owne holy spryte so sore desyreth our weale that as men myght saye he groneth for vs in such wyse as no tong can tell Nos autem sayeth Saynt Paule quid oâ—em us vtoportet nessimus sed ipse spiritus postulat pro nobis gemitibus inenarrabilibus We what we maye praye for that were behouable for vs can not our selfe tel but the sprite him selfe desireth for vs with vnspekable gronynges therfore I saye for conclusion of this point let vs neuer aske of god precisely our owne ease by deliuering vs from our tribulacioÌ„ but pray for his aide coÌ„forte by which wayes him selfe shal best lyke and than maye we take coÌ„forte of our own such requeste For both be we sure that this mind coÌ„meth of god also be we very sure that as he beginneth to worke with vs so but if our selfe flytte from him he wyl not fayle to tarie wyth vs and thaÌ„ he dwelling with vs what trouble can do vs harme Si deus nobiscum quis contra nos If god be with vs saith saint Paule who can stande against vs ¶ The .vii. Chapter A great comfort maye be in tribulacion that euery tribulâ—cion is if vve our selfe vvyl a thing either medicinable or els more then medicinable ☞ Vincent YOu haue good vncle well opened declared the question yâ— I demauÌ„ded you that is to wyt what maner of comforte a maÌ„ might praye for in triblacioÌ„ nowe procede forth good vncle and shewe vs yet farther some other spiritual comfort in tribulacion ☞ Anthony This may be thinketh me good cosin great comforte in tribulacion that euery trybulacion which any time falleth vnto vs is either sent to be medicinable if men wil so take it or maye become medicinable if men will so make it or is better thaÌ„ medicinable but if we wil forsake it ☞ Vincent Surely this is very comfortable if we may well perceyue it ☞ Antony These thre thinges that I telle you we shal consider thus euery tribulacioÌ„ that we fal in cometh either by our owne knowen deseruing dede bringyng vs therunto as the sycknes that foloweth our intemperate surfayte or the prisonment or other punishement put vpon a man for his heynous cryme or els is it sente vs by god without any certaine deseruing cause opeÌ„ and knowen vnto our selfe eyther for punishment of som sinnes passed Certainly we know not for which or for preseruing vs froÌ„ some sinnes in which we were els lyke to fal or finally for no respecte of the mannes sinne at al but for the profe of his pacieÌ„ce and encrease of his meryte In all the former cases tribulacion is if he wil medicinable in this last case of al it is better than medicinable ¶ The .viii. Chapter The declaracion larger concerning them that fal in tribulacion by their ovvne knovven faulte and that yet such tribulacion is medicinable ☞ Vincent THis semeth me very good good vncle sauing that it semeth somewhat brief and short therby me thinketh somewhat obscure and daâ—ke Anthony We shal therfore to geue it light withal touch euery member somewhat more at large One meÌ„ber is you wotâ— wel of theÌ„ that fal in tribulacioÌ„ thorow theyr owne certayn wel deseruing dede open and knowne vnto theÌ„ selfe as where we fal in a sickenes folowing
vpon our owne glotonous feastyng or a man that is punyshed for his owne open faulte These tribulacions loe and such other lyke albeit that they maye seme dyscomfortable in that a man maye be sorye to thinke him selfe the cause of his own harme yet hath he good cause of comforte in theÌ„ if he consydre that he maye make them medicinable for him if him selfe will For where as there was dewe to that sinne except it were pourged here a farre greater punishemeÌ„t after this world in an other place This wordly trybulacioÌ„ of payne punishmeÌ„t by goddes good prouision for him put vpoÌ„ him here in this world before shal by the meane of Christes passion if the maÌ„ wil in true faith and good hope by meke and pacient sufferance of his tribulacion so make it serue him for a sure medicine to cure him and clerely dyscharge him of al the sicknes and disease of those paynes that els he should suffer after For suche is the greate goodnes of almyghty god that he punisheth not one thinge twyse And albeit so that this punishment is put vnto the maÌ„ not of his own eleccyon and fre choyce but so by force as he would faine auoide it and falleth in it aginst his wil therfore scantly worthy no thanke yet so farre passeth the greate goodnes of god the poore vnperfite goodnes of maÌ„ that though meÌ„ make theyr rekening one here with an other such god yet of his hygh bouÌ„tye in mannes accoumpte toward him alloweth it for otherwise For though a man fall in his payne by his own faulte and also fyrst agaynst his wyl yet as sone as he confesseth his faulte and applyeth his wil to be content to suffer that pain punishmeÌ„t for the same waxeth sory not for that onely that he shal sustayn suche punishment but for that also that he hath offended God and therby deserued much more Our lord froÌ„ that time counteth it not for paine taken against his wyll but it shal be a merueilous good medicine worke as a willingly taken payne the purgacion and clensing of his soule with gracious remission of his sinne and of the farre greater payne that els had bene prepared therfore peraduenture in hel for euer For many there are vndoubtedly that would els driue forth and dye in their deadly sinne which yet in such tribulacioÌ„ feling theyr own fraylety so effectually and the false flatteâ—ing world failing theÌ„ so fully turne goodly to god and cal for mercye by grace make vertue of necessitie and make a medicine of their maladi taking their trouble mekely and make a right godly ende Consider well the story of Acham that coÌ„mitted sacrilege at the greate citie of Hierico wherupoÌ„ god toke a great vengeance vpon the children of Israell and after tolde theÌ„ the cause and bad theÌ„ go seke the fault and trye it out by lottes when the lot fell vpoÌ„ the very man that did it being tryed by the fallyng fyrst vpon his trybe than vpon his house and finally vpon his person he might wel see that he was deprehended and taken against his wil but yet at the good exhortacioÌ„ of Iosue saying vnto hym Fili mi da gloriam deo Israel confitere indica mihi quid feceris neabscondas Mine own sonne geue glori to the god of Israel and confesse and shewe me what thou hast done and hide it not He coÌ„fessed humbly the thefte and mekely toke his death therfore hadde I doubt not both streÌ„gth comforte in his paine died a very good maÌ„ which if he had neuer come in tribulacioÌ„ had bene in perel neuer hapli to haue had iust remorce therof in al his whole life but might haue died wrechedly gone to the deuil eternally thus made this thefe a good medicine of his wel deserued paine tribulacioÌ„ CoÌ„sider yâ— wel conuerted thefe yâ— honge on Christes right hand did not he by his meke sufferauÌ„ce huÌ„ble knowlege of his fault asking forgeuenes of god yet coÌ„teÌ„t to suffer for his siÌ„ make of his iust punishmeÌ„t wel deserued trybulacioÌ„ a very good special medicine to cure him of all payn in thother world wyn him eternal saluacioÌ„ thus I say that this kinde of tribulacioÌ„ though it seme the most base the least coÌ„fortable is yet if the maÌ„ wil so make it a very meruelous holesom medicine may therfore be to the maÌ„ that wyl so consider it a great cause of comfort and spiritual consolacion The .ix. Chapter The second point that is to vvitte that tribulacion that is sente vs by God vvithout any open certaine deseruing cause knovvne to our selfe and this kynd of tribulacion is medicinable if men vvill so take itâ— and therefore great occasion of comforte Vincent UErely myne vncle this firste kinde of tribulacion haue you to my minde opened sufficiently therefore I pray you resort now to the secoÌ„d Anthony The second kinde was you wote wel of such tribulacioÌ„ as is so sent vs by god that we know no certayn cause deseruing that preseÌ„t trouble as we certainly know that vpoÌ„ such a surfit we fel in such a sicknes or as the thefe knoweth yâ— for such a certaine theft he is falleÌ„ into such a certain punishemeÌ„t but yet sith we seldom lack faults against god worthy wel deseruing great punishmeÌ„t in dede we may wel thinke wisdom it is so to doe that with sin we haue deserued it and that god for some sinne sendeâ—h it though we certainly knowe not our self for whych therfore as yet thus farforth is this kind of tribulacioÌ„ somewhat in effect in comfort to be takeÌ„ like vnto the other for this as you se if we thus wil take it wel reckening it to be sent for sin suffering it mekely therfore iÌ„ medicinable against the paine in the other world to come for our sinnes in this worlde passed whiche is as I shewed youâ— a cause of right great coÌ„fort But yet may thaÌ„ this kind of tribulacioÌ„ be to some meÌ„ of more sober liuing therby of yâ— more clere coÌ„scieÌ„ce soÌ„what a litle more coÌ„fortable for though thei may none otherwise reâ—kin them self thaÌ„ sinners For as Saint Paul saith Nulliuâ— mihi consius sum seâ— non in hoc iustificatus sum My coÌ„scyence grudgeth me not of any thing but yet am I not therby iustified And as Saint IhoÌ„ sayth Si dixerimus quia peccâ—tum non habemus ipsi nos seducimus veritas in nohis non est If we saye that we haue no sin in vs we beguyle our self and trouth is there not in vs yet for as much as the cause is to theÌ„ not so certayn as it is to the other afore remeÌ„bred in the first kind that it is also certain that god soÌ„time seÌ„deth tribulacioÌ„ for kepiÌ„g preseruing a maÌ„ froÌ„ such sin as he should els fal in somtime also for excercise of their pacieÌ„ce encrease of
of theyr prosperyte the selfsame sinful thinges with which they displease God most at length wyth manye tymes vsing thys maner god vtterly casteth them of And theÌ„ they sette noughte nother by GOD nor deuill Peccator cum in profundum venerit contemnit When the synner cometh euyn into the depth than he contemneth and setteth nought by nothing sauing worldlye feare that maye fall by chaunce or that nedes muste they wote well fall once by deth But alas when death cometh thaÌ„ cometh agayn theyr sorowe than wyll no softe bed serue nor no companye make hym merye than he muste leaue his outwarde worshippe and comforte of hys glorye and lye panting in his bed as it were on a pyne banke thaÌ„ cometh his feare of his euill lyfe and of his dreadeful death ThaÌ„ commeâ—h the tormeÌ„t of his coÌ„bred coÌ„science and feare of his heauy iudgement Than the deuill drawyth him to dyspayer with imagination of hel and suffreth hym not than to take it for a fable Ah wo worthe the while that folke thinke not of this in time God sendeth to some maÌ„ great trouble iâ— his minde greate tribulacioÌ„ about his worldly goodes because he would of hys goodnes take his detite his coÌ„fidence froÌ„ them And yet the man wythdrawith no part of hys fonde fantacies but falleâ—h more feruently to them then before and setteth his whole harte like a foole more vpon them and he taketh him all to the deuyll of hys worldly counsaylers and wythout any counsayle of god or anye truâ—t putte in hym maketh manye wyse waies as he wenethâ— and al turne at length vnto foly and one subtyll drifte dryueth an other to naught Some haue I sene euyn iâ— their last sycknes sytte vp in theyr death bed vnderproppted with pillous take ther play felâ—oâ—es to theÌ„ comfort them selfe wyth cardes and thys they sayde dyd ease them well to put fantasies out of their heades and what fantasies trowe you such as I tolde you ryght nowe of their owne lewde lyfe and peryl of there soule of heauen and of hell that iâ—cked them to thinke of and therefore cast it out wyth carde playe as longe as euer they might tyll the pure panges of death pulled theyr harte fro theyr play and put them in the case they coulde not recken theyr game And then lefte them ther gamners and slily slong awaye And long was it not ere they galpeb vp the goste And what game they came than to that god knoweth and not I. I praye god it were good but I feare it very sore Some men are there also yâ— doe as did kyng Saule in tribulacioÌ„ go seke vnto the deuil This king had commaunded al suche to be destroyed as vse the false abhomynable supersticion of this vngracious wichecraft Necromancye and yet fel he to such foly afterwade him selfe that ere he wente to battayle he sought vnto a wytch besought her to raise vp a dead man to tell him how he shoulde spede Nowe had god shewed him before by Samuel that he should come to nought and he wente aboute none amendement but waxed worse and worse so that god lust not to looke to him and when he soughte by the Prophetes to haue answere of god there came none aÌ„swere to him which thing he thoughte straunge and because he was not with god heard at his pleasure he made suite to the deuil desiring a woman by witchecrafte to rayse vp dead Samuel but spede had he such therof as coÌ„meÌ„ly they haue al that in their busines medle with such matters For an euil aunswere had he an euil spede therafter his army discomfited and him selfe slayne And as it is rehearsed in Paralipomenon the .x. Chapter of the first boke One cause of his fal was for lacke of truste in god for which he left to take couÌ„sayle of god fel to seke counsayle of the witch against gods prohibicion in the lawe and against his owne good dede by which he punished put out all witches so late afore Such spede let them looke for that playe the same parte as I see manye doe that in a great losse sende to seke a coniurer to geat theyr geare againe and merueilous thinges there they see sometyme but neuer grote of theyr good agayne And many fond fooles there are that when they lye sicke will meddle with no physicke in no maner wyse nor sende his water to no cuÌ„ning maÌ„ but send his cappe or his hose to a wyse womaÌ„ otherwyse called a wytche Then sendeth she worde agayne that she hath spyed in his hose where wheÌ„ he toke no hede he was taken with a sprite betwene two dores as he went in the twylight but the spirite would not lette him fele it in .v. dayes after and it hathe all the whyle festred in hys bodye and that is the griefe thaâ— payneth him so sore but let him go to no leache craft nor any maner of phisicke other then good meate or stroÌ„g drinke for sirroppes should sowce him vp But he shal haue .v. leaues of valerian that she enchauÌ„ted with a charme and gathered with her lefte hande lette him laie those .v. leaues to his right thombe not binde it fast to but let it hang lose therat by a greene threde he shall neuer nede to chaunge it loke it fal not away but let it hang till he be whole and he shall nede nomore In suche wyse wytches and in such madde medicines haue there in many fooles more faith a great deale thaÌ„ in god And thus Cosin as I tel you al these kynde of folke that in their tribulacion call not vpon God but seke for their helpe and for their ease otherwhere to the fleshe and the worlde and some to the flinging fiende him self The tribulacion that goddes goodnes sendeth them for good theÌ„selfe by their foly â—â—râ—e vnto their harme And theÌ„ that on thother side seke vnto God therein both comforte and profite they greatly take therby ¶ The .xix. Chapter An other obieccion vvith the ansvvere therunto Vincent I Lyke well good vncle al your aunswers herin but one doubte yet remayneth there in minde which riseth vpon this aunswere that you make and that doubt soyled I wyll as for this time mine own good vncle encombre you no farther For me thinke I doe you very much wroÌ„g to geue you occasion to labor your selfe so muche in matter of â—ome study with long talkyng at once I will therfore at this time moue you but one thyng and seke other tyme at your more ease for the remnaunte My doubt good vncle is this I perceiue well by your answeres gathered and considered together that you wil well agree that a man may both haue worldly welth and yet well goe to god And that on the other syde a man maye be miserable and lyue in tribulacion and yet goe to the deuill And as a man maye please God by pacience in aduersitie so maye he please God by thankes geueÌ„ in
spoken of to considre by whyther the parsoÌ„ neyther hauing reuelacions of GOD nor illusions from the Deuill doe eyther for winning of moneyeâ— or wordely fauor faine his reuelacions him selfe to delude the people withall But nowe for our purpose if amonge any of the markes by which the true reuelacion may be knowen from the false illusions that maye him selfe bringe forthe for one marke the doinge or teaching of any thinge agaynst the scripture of GOD or the common faythe of the churche than haue you an entrye made you by which when you luste you maye entre into the speciall matter wherin he can neuer well flitte from you Or elles maye you if you lusâ—e â—ayne that your secrete frend for whose sake you come to him for counsayle is brought into that minde by a certayne apparicion shewed vnto him as him selfe â—ayth by an Aungell as you feare by the Deuill that he can be by you none other wayes perswaded as yet but that the pleasure of God is that he shall kyll him selfe and that if he so doe than shall he be therby so speciall partycypant of Chrystes passion yâ— he shall forthwith be caryed vp with Aungels into heauen for whiche he is so ioyful yâ— he fyrmelye purposeth vpon it no lesse glad to doe it than another man would be glad to voyde it And therfore maye you desyer his good counsayle to instructe you with some good substancyall aduyse wherwith you maye turne him from this error that he be not vnder hope of gods true reuelacion in body soule destroyed by the deuylles false delusion if he will in this thing study and labour to instructe you the thinges that him selfe shall fynd out of his owne inuencion though they be lesse effectual shal peraduenture more worke with him selfe toward his owne amendemet syth he shall of lykelyhod better lyke them than shall the double substanciall thinges tolde by another maÌ„ if he be lothe to thinke vpon yâ— syde therfore shrynke from the matter thaÌ„ is there none other waye but aduenture after the playne fashion to fal into the matter shew what you heare and to geue him counsayle exhortacion to the contrary but if you luste to saye that thus and thus hath the matter bene reasoned already betwene your frende and you and therin may you rehearse suche thinges that shoulde proue that the vision which moueth him is no true reuelacion but a false illusion Vincent Uerely vncle I well alow this that a man should as well in this thing as euery other wherin he longeth to do an other man good seke suche a pleasant waye as the partye shoulde be lykelye to lyke or at the leaste wyse well to take in worthe his communicacion and not so to enter in therunto as he whom he woulde helpe shoulde abhorre him and be lothe to heare him and therfore to take no profitte by him But nowe Uncle if it come by the one waye or the other to the poynte to heare me he will or shall what be the reasons effectuall with which I shoulde by counsayle conuert him ☞ Anthony All those by which you maye make him perceyue that him selfe is deceyued and that his visions be no godly reuelacions but very deuelyshe illusions And those reasons must you gather of the man of the matter and of the lawe of God or of some one of these Of the man if you can peraduenture shewe him that in suche a poynte or suche he is waxen worse synce suche reuelacions haue haunted him than he was before as in those yâ— are deluded whoso be well acquynated with them shall well marke and perceyue for they waxe more proude more wayward more enuious suspicious mysseiudging and deprauing other men with they delyte of theyr owne prayse and suche other spirituall vices of the soule Of the matter maye you gather if you haue proued his reuelacion before false or that they be thinges rather straunge then profytable for that is a good marke betwene Gods myracles and the deuylles wonders for Chryst and his sayntes haue theyr myracles alwaye tendyng to fruite and profit the Deuyll and his witches and Necromancer all theyr wonderfull workes drawe to no fruteful ende but to a fruitlesse ostentacioÌ„ shewe as it were a Iuggler that woulde for a shewe before the people playe maystryes at a feaste Of the lawe of God you must drawe your reasons in shewing by the scripture that the thing which he weneth God by his Aungell byddeth God hath his owne mouthe forbydden and that is you wote wel in the case that we speake of so easy to fynde that I nede not to rehearse it vnto you syth there is playne among the .x commaundementes forbydden the vnlawfull killing of any man and therefore of himselfe as S. Austen sayeth and all the churche teacheth except hymselfe be no man Vincent This is very true good vncle nor I will not dispute vpon any glosing of that prohibicion but syth we fynde not the contrary but that god maye dyspence with that commaundemente himselfe both licence and commaunde also if him lust any man to goe kil either an other maÌ„ or himselfe eyther thys maÌ„ that is now by suche a maruelouse vision induced to beleue that God so byddeth hym therefore thynketh himselfe in that case of that prohibicion discharged and charged wyth the contrary commaundement with what reason may we make hym perceiue that this vision is but an illusion and not a true reuelacion ☞ Anthony Naye Cosin Uincent you shal not nede in this case to requier those reasons of me but taking the Scripture of God for a grounde in thys matter you knowe very well your selfe you shall goe somewhat a shorter waye to worke if you aske this question of him that sith god hath forbidden the thyng once hymselfe though he maye dispence therewith if he will yet sâ—th the deuill maye fayne himselfe god and with a meruelouse vision delude one make as though god did it syth the deuill also is more lykely to speake agaynste gods commaundement than god agaynst hys owne you shall haue good cause I saye to demaunde of the man hymselfe wherby he knoweth that his visionâ— is gods true reuelacion and not the deuils false delusioÌ„ ☞ Vincent In dede vncle I thinke that woulde be an hard question for him maye a man haue vncle in such a thinge euen a very sure knowledge in his own mind ☞ Anthony Yea Cosyn God maye caste in the mynde of a man I suppose suche an inwarde lyghte and vnderstandyng that he cannot â—ayle but be sure therof And yet hâ— that is deluded by the deuill maye thinke him selfe as sure yet be deceiued in dedeâ— And suche a dyfference is there in a maner betwene them as is betwene the sight of a thing while we be waking loke theron the sight with which we see a thing in our slepe while we dreame â—herof Vincent This is a preaty similitude vncle in
instincte of the spirite of god that for causes sene vnto himselfe would rather that they should auoide it with their own temporal death than abyde the defyling and violacion of their chastitie But now thys good man neyther haâ—h any of goddes enemyes to be by hys owne death reuenged on nor any womaÌ„ that violentli pursue him by force to bereue him of his virginitie nor neuer fynde we that god proued any mans obedient mynde by the commaundement of his owne slaughter of himselfe therefore is his case both playne against gods open precept and the dispensacioÌ„ straunge and without sample no cause appearyng nor well imaginable but if he would thynke that he coulde no lenger liue without him nor take him â—o him in such wyse as he doeth other men but commaunde him to come by a forbyddeÌ„ way by which wiâ—hout oâ—her cause we neuer heard that he had any man before now where you thinke that you should after this bid hym tel you by what way he knoweth that his entente riseth vpon a true reuelationâ— not vpon a false illusionâ— he would bid you than again tel him by what meanes you know that you bee talkyng with hym well wakyng and not dreame it slepyng You may tel hym agayn that men thus talke together as you doe and in suche maner of wyse they maye proue and perceyue that they so doe by the mouing of themselfe and wyth putting the question therof vnto themselfe for their pleasure and the markynge and consyderyng thereof is in wakynge a daylye common thing that euery man dooeth or may doe wheÌ„ he wyl and whan they doe it they doe it but of pleasure but in slepe it happeth very seld that men dreame that they so doe nor in their dreame neuer put they question but for doubte and therefore it is more reason that whyle his reuelacioÌ„ is such also that happeth so seld and ofter happeth that meÌ„ dreame of such than haue such in dede therfore it is more reason you maye tell hym that he shewe you in such a rare thyng and a thing more lyke a dreame that himselfe is not aslepe than you in such a common thyng among folke that are waking and so seldome happyng in a dreame shoulde nede to shewe him wherby you know that you be not a slepe Besides this himself to whoÌ„ you should shewe it seeth and perceiueth the thyng that he would byd you proue but the thing that he woulde make you beleue the trueth of his reuelacion which you bid him proue you see not he wotteth wel himselfe and therfore ere you beleue it agaynst the Scripture it were well consonante vnto reason that he shoulde shewe you wherby he knoweth it for a true waking reuelacioÌ„ and not for a false dreamyng delusion Vincent Than shall he peraduenture saye to me agayne that whether I beleue hym or noâ— maketh hym no matter the thyng toucheth hymselfe and not me and himselfe is in himselfe as sure that it is a true reuelacioÌ„ as that he can tel that he dreameth not but talketh with me waking ☞ Antony Withoute doubte Cosin if he abide at that poynt and can be by no reason brought to doe so much as doubt and can by no meanes be shugged out of his dead slepe but will nedes take his dreame for a very trueth and as some by night rise walke aboute their chaumber in their slepe wil so rise and hange himself I can than no other wayes see but eyther bynde hym fast in hys bedde or els assaye whether that myghte happe to helpe him wyth which the coÌ„mon tale goeth that a caruers wyfe in such a frantyque fantasy holpe her husband to whome when he tolde he woulde vpon a good fryday nedes haue killed him selfe for Christes sake as Christe was killed for him she would not in vaynâ— pleade against his minde but well and wyselye put him in remembraunce that if he woulde dye for Christe as Christe dyed for hym it were then conuenient for him to dye euen after the same fashion and that might not be by hys owne handes but by the hand of some other for Christe pardye killed not him selfe and because her husband shoulde nede to make no moe ofcounsayle for that he woulde not in no wyse she offred him that for goddes sake she woulde secretly her selfe crucifye him on a great crosse that he had made to nayle a great crucifixe vpon wherof when he was verye glad yet she bethoughte her that Chryste was bounde to a pyller and beaten fyrste and after crowned wyth thorne wherupon when she hadde by hys owne assente bounde hym fast to a poste she lefte not beatyng wyth holye exhortacion to suffer so muche and so longe that or euer she lefte worke and vnbounde hym praying him neuerthelesse that she myghte put on his head and dryue it well down a crowne of thorne that she had wrytheÌ„ for him and brought hym he said he thought that was inough for that yere he woulde praye GOD to forbeare him of the remnaunt â—yl good friday come againe But wheÌ„ it came againe the next yeâ—e than was his lusâ—e paste he longed to folowe Chryste no farâ—her Vincent In dede vncle if this helpe him not than wyl nothing helpe him I trowe Antony And yet Cosin paraduenture the deuill might make him towarde suche a purpose first gladly firste suffer other payne and minishe hys feeling to therin that he maye therby the lesse feare hys death yet are peraduenture somtime suche thinges many moe to be assaide For as the deuil may hap to make him suffer so maye he hap to misse namely if his freÌ„des fal to praier against his teÌ„ptacioÌ„ for that can him self neuer do while he taketh it for none But for conclusion if the man be surely proued so inflexibly set vpon the purpose to destroye hym selfe as commauÌ„ded thereto by god that no good counsaile that meÌ„ can geue him nor any other thing that men maye doe to hym can refraine him but that he would shortly kyl him selfe thaÌ„ except onely good prayer made by his frendes for him I can fynde no farther shifteâ— but euer haue him in sighte or binde him fast in hys bedde And so muâ—â—e he nedes of reason be coÌ„tent so to be ordered for though him selfe take his faÌ„tasye for a true reuelacioÌ„ yet syth he can not make vs perceyue it for suche like wyse as he thinketh him selfe by his secret commaundement bounden to folowe it so must he nedes agree that sith it is against the playn prohibicion of god we be by the playne open precept bound to kepe him from it Vincent In this point vncle I can goe no farther but nowe if he were on the other side perceiued to mind his distruccioÌ„ to goe there about with heauines of heart thought dulnes what way wer there to be vsed with him theÌ„ ¶ Anthony Then were his teÌ„ptacion as I tolde you before properly pertaynyng to our matter for than were
he in a sore tribulacion a verye peryllous for than were it a tokeÌ„ that the deuil had eyther by bringing hym into some great sinne broughte him into dispayre or peraduenture his reuelacioÌ„s foundeÌ„ false reproued or by some secret sinne of his diuulged and deprehended cast him both in dispayre of heauen thorowe feare and in a wearines of this life for shame sith he seeth his estimacioÌ„ lost amoÌ„g other folke of whose praise he was wont to be proude therefore Cosin in such case as thys is the man is to be fayre handled and swetely and wyth dowce and tender louing wordes to be put in good courage comforted in al that meÌ„ godly may And here must they put hym in mynde that if he dyspayre not but pull vp his courage and trust in goddes great mercye he shall haue in conclusion great cause to be glad of this fal for before he stoode in greater perill then he was ware of while he tooke him selfe for better thaÌ„ he was and god for â—auour that he bare him hath suffered hym to fall depe into the Deuills â—aunger to make hym therby knowe what he was while he tooke him selfe for so sure and therfore as he suffered hym than to fall for a remedye against ouer boulde pride so wyl god nowe if the man meken hym selfeâ— not wyth vnfrutefull dyspayre but with frutefull penauÌ„ce so set him vp againe vpoÌ„ his fete so strengthen hym wyth his grace that for this one fal that the deuill hath geuen him he shal geue the deuil an hundreth And here must he be put in remembraunce of Marye Magdalene of the prophet Dauid and specyally of Saint Peter whose high bolde courage tooke a foule fall and yet because he dispayred not of gods mercye but wept and called vpon it howe highly God tooke him into his fauour again in his holy scripture is wel testified wel through christeÌ„dome knoweÌ„ now shal it be charitably done if some good verteous folke suche as him selfe somewhat estemeth and hath afore longed to stande in estimacion wyth doe resorte some tyme vnto hym not onelye to geue hym counsayle But also to aske aduise and counsayle of him in some cases of their owne conscienceâ— to let him thereby perceiue that they no lesse esteme him nowe but rather more than they dyd before sith they thinke him nowe by this fal better expert of the deuilles craft and therby not onely better instructed him self but also better able to geue good counsaile and aduise to other This thing wyll in my minde wel amende and lifte vp hys courage from the perel of that desperate shame ☞ Vincent Me thinketh vncle that thys were a perilous thing For it may peraduenture make him sette the lesse by his fall and therby cast hym into his fyrste pride or into hys other sinne againe the falling wherunto draue him into this dispayre ☞ Antony I doe not meane Cosin that euerye foole should at aduenture fall in hand wyth him for so loe might it happe for to doe harme in dede But Cosin if a cunning Phisicion haue a man in hand he can wel disserne whan and howe longe some medicine is necessarye whych at an other tyme mynistred or at that tyme ouerlonge continued might put the pacyent in peryl for if he haue his pacient in an agewe to the cure wherof he nedeth his medicines in theyr workiÌ„g cold yet if he happe ere that feuer be full cured to fall into some such other dysease as except it were holpen with hote medicines were lykely to kyll the bodye before the feuer coulde be cured he woulde for the while haue his most care to the cure of that thing wherin were most present peril whan that were once out of ieopardye doe than the more except diligence after about the farther cure of the feuer And likewise if the ship were in perill to fall into Scilla the feare of falling into Charibdys on the other side shall neuer let any wyse mayster therof to drawe him froÌ„ Scilla towarde Charibdys first of al in al that euer he may But when he hath hym once so farre froÌ„ Scylla that he seeth him selfe out of that daunger theÌ„ wil he begin to take hede to kepe him wel froÌ„ the other likewise wheÌ„ this maÌ„ is falling downe to dyspayre to the final distruccioÌ„ of hym selfe a good wise spiritual leache wil first looke vnto that by good comfort lifte vp his courage when he seeth that perill wel past care for the cure of his other faultes after howbeit euen in the geuing of his coÌ„fort he may find waies inough in such wise to teÌ„pre his wordes that the maÌ„ may take occasioÌ„ of good courage yet farre from occasioÌ„ geuing of more recidiuacioÌ„ into his former sinne sith the great part of his couÌ„saile shal be to courage him to ameÌ„dmeÌ„t that is pardy farre froÌ„ falling to sin again ☞ Vincent I thinke Uncle that folke fall into this vngracious minde throwe the deuilles temptacioÌ„ by many moe meanes than one Antony That is Cosin very true for the deuill taketh his occasions as he seeth them fal meete for him Some he stirreth to it through werynes of them selfe after some great losse some for feare of bodely harme and some as I saide for feare of worldly shame One wyst I my selfe which had beene longe reputed for an honest man which was fallen in such a fantasye that he was welnere worne awaye therwith but what he was tempted to doe that would he tel no man but he told vnto me that he was sore combred that it alway ran in his mind that folkes faÌ„tasies were fallen froÌ„ him and that they estemed not his wit as they were wont to doe but euer his mynde gaue him that the people begaÌ„ to take him for a foole folke of trouth did no thing so at all but reputed him both for wise and honest Two other knewe I that were marueilouslye afrayde that they should kyll them selfe coulde tel me no cause wherfore they so feared it but onely that theyr owne mynd so gaue them neyther losse had they anyeâ— nor no such thing toward them nor none occasion of any worldely shame the one in bodye very well liking and lussy wonderous wearye were they bothe twayne of that mynde and alwaye they thought that doe it they woulde not for no thing but neuerthelesse they euer feared they shoulde and wherefore they so both feared neyther of them both could tell the one leâ—t he shoulde doe it desyred is frendes to binde him ¶ Vincent This is vncle a meruelouse strauÌ„ge maner ☞ Antony Forsoth Cosin I suppose that many of theÌ„ are in this case the deuill as I sayde before seketh his occasions For as S. Peter sayth Diabolus tanquam leo rugens circuit querens quem deuoret The deuil as a roaring Lyon goeth about seking whome he maye deuâ—ure He marketh well the state and the