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
geue vs faith but only god let vs neuer cease to call vppon God therefore ☞ Vincent Forsoth my good vncle me thinketh that this fouÌ„dacioÌ„ of faith which as you saie must be laid first is so necessarily requisite that without it al spiritual couÌ„fort wer vtterly geueÌ„ in vain And therfore now shall we pray god for a ful a fast faith And I praye you good vncle procede you farther in the processe of your matter of spirituall comfort againste tribulacion ☞ Antony That shal I Cosin with good wil. ¶ The thyrd Chapter The fyrst comfort in tribulacion may a man take in thys VVhan he feleth in himselfe a desyre and longyng to be comforted by God I Will in my poore mynde assigne for the fyrst comfort the desier and longing to be by God comforted and not without some reason call I this the fyrste cause of comforte For lyke as the cure of that person is in a maner desperate that hath no will to be cured so is the discomforte of that person desperate that desireth not his own coÌ„forte And here shal I note you two kyndes of folke that are in tribulacion and heauines One sorte that will seke for no comfort an other sorte that wil. And yet of those that will not are there also two sortes For fyrst one sort there are that are so drowned in sorowe that they fall into a careles deadlye dulnes Regarding nothing thinking almoste of nothyng no more than if they laye in a letarge with whiche it may so fall that witte and remembraunce will weare away and fall euen fayre from them And this comfortles kinde of heauines in tribulacion is the hyghest kinde of the deadlye sinne of slothe An other sorte are there that will seke for no comforte nor yet none receiue but are in their tribulacion be it losse or sicknes so testie so fumishe and so farre oute of all pacience that it boteth no maÌ„ to speake to them and these are in a maner with impacieÌ„ce as furious as though they were in halfe a frenesie and may with a custome of such facioned behauiour fall in therto ful whole And thys kinde of heauines in tribulacion is euen a mischieuous high braunche of the mortal sinne of yre Than is there as I tolde you an other kynde of folke which faine woulde be comforted and yet are they of two sortes to One sort are those that in theyr sorowe seke for worldly comfort and of them shall we now speake the lesse for the diuers occasions that we shal after haue to touche theÌ„ in moe places than one But this will I here saye that I learned of Saynct Barnard He that in tribulacioÌ„ turneth himselfe vnto worldly vanities to geat helâ—e comfort by them fareth lyke a man that in perill of drowning catcheth whatsoeuer cometh next to hand and that holdeth he fast be it neuer so simple a sticke but than that helpeth him not for the sticke he draweth downe vnder the water with him there lye they drowned bothe together So surely if we custome our selfe to put our trust of coumfort in the delyte of these pieuishe worldelye thinges God shal for that foule fault suffre our tribulacion to growe so great that all the pleasures of this worlde shall neuer beare vs vp but all oure pieuishe pleasure shal in the depth of tribulacioÌ„ drown with vs. The other sorte is I saye of those that long and desyre to bee coumforted of GOD. And as I tolde you beefore they haue an vndoubted greate cause of coumforte euen in that poynte alone that they considre themselfe to desyre and longe to bee by almyghtye God coumforted Thys mynde of theyrs may wel be cause of great comfort vnto them for two great consideracions The one is that they see themselfe seeke for their coumfort where they cannot fayle to finde it For God both can geue them comfort and wil. He can for he is almightie he wil for he is al goodâ— and hath himselfe promised Petite et accipietis Aske and ye shall haue He that hathe fayth as he must nedes haue that shal take comfort cannot doubt but that God wil surely kepe his promise And therfore hath he a greate cause to be of good comfort as I say in that he consâ—dereth that he longeth to be comforted by hym which his faith maketh him sure wil not fayle to coÌ„fort him But here considre this that I speake here of hym that in tribulacion longeth to bee comforted by God and it is he that referreth the maner of his coÌ„fortyng to God holding himselfe content whether it be by the taking away or the minyshment of the tribulacion it self or by the geuing him pacience and spiritual consolacion therein For of hym that onelye longeth to haue god take his trouble from him we cannot so wel warrant that minde for a cause of so greate comfort For both may he desyre that that neuer mindeth to be the better may misse also the effect of his desyre because his request is happely not good for himself And of this kind of longing requiring we shal haue occasioÌ„ farther to speake herafter But he which referring the maner of his comforte vnto God desireth of god to be coÌ„forted asketh a thing so lawfull so pleasant vnto god that he cannot fayle to spede therefore hath he as I saye great cause to take comfort in the very desyre it selfe An other cause hath he to take of that desire a very great occasion of comfort For sith his desyre is good and declareth vnto himself that he hath in god a good faith it is a good token vnto him yâ— he is not an abiect cast out of gods gracious fauour while he perceiueth yâ— god hath put such a verteous well ordred appetite in his mind For as euery euil mind cometh of the worlde and our selfe and the Deuill so is euerye such good mynde eyther immediately or by the meane of oure good Aungell or other gracious occasyon inspyred into mannes hearte by the goodnes of God hymselfe And what a comfort than may this be vnto vs whan we by that desyre perceyue a sure vndoubted token that toward our final saluacion our Sauiour is himselfe so graciously busy about vs ¶ The fourth Chapter That tribulacion is a meane to dravve men to that good mynd to desyre and long for the comfort of God Vincent FOrsoothe good vncle this good mynde of longyng for Gods comfort is a good cause of great comfort in dede our lord in tribulacion send it vs. But by this I see wel that woe may thei be which in tribulacion lacke that mind and that desyre not to be comforted by God but are either of slouth or impacience discomfortlesse or of folye seeke for theyr chiefe ease and comfort any where elles Anthonie That is good cosyn verye trewe as long as they stand in that state But than must you consider that tribulacion is yet a meane to dryue hym
merite great cause of encrease in coÌ„fort haue those folke of the clearer conscience in the feruoure of their tribulacion in that they make the comfort of a double medicine and of that is the kind which we shal finally speake of that I â—al better than medicinable but as I haue before spokeÌ„ of this kind of tribulacioÌ„ howe it is medicinable in that it cureth the sin passed purchaseth remissioÌ„ of the pain dew therfore so let vs somewhat coÌ„sider how this tribulacion sent vs by god is medicinable in that it preserueth vs froÌ„ the sinnes into whiche wâ— were els like to fal if that thiÌ„g be a good medicine that restoreth vs our helth wheÌ„ we lese it as good a medicine muste this nedes be that preserueth our helth while we haue it suffreth vs not to fal into the painful siknes that must after driue vs to a painful plaister Nowe seeth god soÌ„time that worldly welth is with one that is yet good coÌ„ming vpoÌ„ him so fast that for seing how much weight of worldly welth the man maye beareâ— and how much wil ouercharge him and enhaunce his heart vp so hie the grace should fal froÌ„ him Loe god of his goodnes I saye preueÌ„teth his fal sendeth him tribulacioÌ„ betime while he is yet good to garre hym ken his maker and by lesse liking yâ— false flattering world set a crosse vpoÌ„ the ship of his heart beare a low saile theroÌ„ that the boisterous blast of prâ—de blow him not vnder the water Some young louely lady loe that is yet good inough god seeth a storme come toward hir that would if her helth hir fatte feding should a litle lenger last strike her into some letcherous loue iÌ„ stede of her old acquainted knight lay her a bed with a new acquaynted knaue But god louing her more teÌ„derly thaÌ„ to suffer her fal into such shameful beastly sinne sendeth her in seasoÌ„ a goodly fayre feruent feuer that maketh her bones to rattel and wasteth away her wantoÌ„ fleshâ— bewtifieth her fayre fel with the colour of a kightes claw maketh her loke so louely that her louer would haue litle luste vpon her make her also so lustyâ— that if her louer laie in her lap she should so sore loÌ„g to breake vnto him the very bottome of her stomake that she should not be able to refrain it froÌ„ him but sodeinly lay it al in his necke Did not as I before shewed you the blessed apostle himself coÌ„fesse that the high reuelacioÌ„s that god had geueÌ„ him might haue enhauÌ„ced hiÌ„ into such high pride that he might haue caught a foule fal had not the prouideÌ„t goodnes of god prouided for his remedi And what was his remedy but a painful tribulacioÌ„ so sore that he was faine thrise to cal to god to take the tibulacioÌ„ from hâ—m yet would not god grauÌ„t his request but let him lye so loÌ„g therinâ— tyl him self that saw more in Saint Paule theÌ„ saint Paule saw in himselfâ— wist wel the time was come in which he might wel wtout his harme take it froÌ„ him â— thus you se good Cosin that tribulacion is double medicine both a cure of the synne passed and a preseruatiuâ— fro the synne that is to come And therfore in this kind of tribulacion is there good occasion of double comforte but that is I saye diuersly to sundry diuers folkes as their owne conscience is with syn combred or clere Howbeit I wyl aduise no maÌ„ to be so bold as to thinke that theyr tribulacion is sente them to kepe them fro the pryde of theyr holines Let men leaue that kynde of comforte hardly to Sainct Paul tyll their liuing be lyke but of the remnaunt maye men wel take great comfort and good beside ¶ The .x. Chapter Of the thirde kynde of tribulacion vvhiche is not sent a man for his synne but for exercyse of his pacience and encrease of his merite vvhich is better than medicinable ☞ Vincent THe thyrde kynde vncle that remaineth now behind that is to wit which is sent to a maÌ„ by god and not for his synne neither committed nor whiche would els come and therefore is not medicinable but sente for exercise of our pacience and encrease of oure merite and therfore better than medicinable though it be as you say and as in dede it is better for the man thaÌ„ ani of the other two kindes in another world where their reward shal be receued yet can I not se by what reason a man may in this world where the tribulacioÌ„ is suffred take any more comfort therin than in anye of the other twaine that are sent a man for his sinne sith he can not here know whether it be seÌ„t him for sin before committed or sin that els should fall or for encrease of meriâ—e and reward after to come Namelye sith euery man hath cause inough to feare and thinke yâ— his sinne alreadye passed hath deserued it and that it is not without peril a man to thinke otherwyse ☞ Anthonâ— This that you say Cosin hath place of truth in farre the most part of meÌ„ therfore must thei not eÌ„â—y nor disdain sith they may take in their tribulacioÌ„ consolacion for their part sufficient that some other that more be worthy take yet a great deale more For as I told you Cosin though the best maÌ„ must coÌ„fâ—sse himself a sinner yet be there many meÌ„ though to the number few that for the kind of their liuing therby yâ— clerenes of their coÌ„sciâ—nce may wel without sinne haue a good hope yâ— god seÌ„deth theÌ„ some great grief for exercise of their pacience for increase of their merite as it appereth not only by S. Paul in the place before remeÌ„bred but also by yâ— holy maÌ„ Iob whiche in sundry places of dispicioÌ„s with his burdenous coÌ„forters letted not to sai that yâ— clerenes of his own coÌ„science declared shewed to hiÌ„self that he deserued not the sore tribulacioÌ„ that he thaÌ„ had howbeit as I told you before I wil not aduise eueri maÌ„ at auâ—Ì„ture to be bold vpoÌ„ this maner of coÌ„fort But yet some meÌ„ I know suche as I durste for their more ease coÌ„fort in their gret grieuous paines put theÌ„ in right good hope that god seÌ„deth it vnto theÌ„ not so much for their punishmeÌ„t as for exercise of their pacyence And some tribulacions are there also that grow vpoÌ„ such causes that in those cases I wâ—uld neuer let but alwai would wtout any doubt geue that couÌ„sel comfort to any maÌ„ Vincent What causes good vncle be those ☞ Anthony Mary Cosin whersoeuer a man falleth in tribulacioÌ„ for the maintenauÌ„ce of iustice or for the defence of gods cause For if I should hap to find a maÌ„ that had loÌ„g liued a very verteous life had at yâ— last happed to fall into the Turkes handes there did abide by the truth of his faith with
that menne are bounde to woorke good workes if they haue tyme and power and that whoso woorketh in true fayth moste shall be moste rewarded But than set thei therto that al his rewardes shal be geuen hym for his fayth alone and nothing for hys woorkes at all beecause hys fayth is the thyng they saye that forceth him to worke well Stryue wyll I not with them for this matter now but yet this I trust to the greate goodnesse of God that if the question hang on that narowe poynte whyle Christe sayeth in the Scripture in so many placesâ— that menne shall in heauen be rewarded for theyr woorkes he shall neuer suffer oure soules that are but meane witted menne and can vnderstande his woordes but as himself hath set themâ— and as olde holye Sainctes hath construed them before and as all christen people thys thousande yere haue beleued to be damned for lacke of perceiuing suche a sharpe subtyle thyng speciallye syth some men that haue right good wyttes and are besyde that right well learned too can in no wyse perceyue for what cause or why these folke that fro good woorkes take awaye the rewarde and geue the rewarde all whole to fayth alone geue the rewarde to fayth rather than to charitye For thys graunte they themselfe that fayth serueth of nothyng but yf she be companyed wyth her sister charitye And then sayeth the Scripture too Fides spes charitas tria heâ— maior autem horum est charitas Of these three vertues fayth hope and Charytye of all these three the greateste is Charitie and therefore as woorthye thanke as fayth Howebeit as I sayde I wyll not stryue therefore nor in dede as oure matter standeth I shall not greatelye nede For yf they saye that he whyche suffereth tribulacion or martirdome for the faith shal haue high rewarde not for his woorke but for his well working fayth yet syth that they graunte that haue it he shal the cause of hyghe coumforte in the thyrde kynde of trybulacion standeth and that is you wote well the effect of all my purpose Vincent Uerely good vncle this is truelye drieuen and tryed vnto the vttermoste as it semeth me And therfore I pray you procede at your pleasure ¶ The xiii Chapter That a man ought to be comfoâ—table to hymselfe and haue good hope and be ioyful also in tribulacion appereth vvell by this that a man hath great cause of feare and heauines that continueth alvvay styll in vvelth discontinued vvith no tribulacion◠☞ Anthony COsin it wer a long worke to peruse euery comfort that a man may well take of tribulacion For as manye comfortes you wote well may a man take thereof as there be good commodities therein and that there be surely so manye that it woulde be verye long to rehearse and treate of them But me semeth we caÌ„not lightly better perceiue what profite and commoditie and therby what comfort theâ— maye take of it that haue it than yf we well consyder what harme the lacke is and thereby what discomfort the lacke therof should be to them that neuer haue it So is it nowe that all holye menne agree and all the Scripture is full and oure own experience proueth at oure iye that we be not come into thys wretched worlde to dwell here nor haue not as Saincte Paule sayeth oure dwellynge Citye here but wee be sekyng for that Citie that is to come and therefore Saincte Paule sheweth vs that we dooe seke for it as they that are good folke and fayne woulde come thyther dooe For surely whoso setteth so lyttle thereby that he lysteth not to seeke therefore it wyll I feare me be long ere he come thereat and merueylous greate grace yf he euer come thyther Sic â—urrite sayeth Sainct Paule Vt comprehendatis Runne so that you may geat it If it must than be gotten with runnyng when shal he come at it that list not steppe towardes it Now because that this worlde is as I tell you not our eternall dwellyng but our lytle whyle wanderyng God woulde that we shoulde in suche wyse vse it as folke that were wearye of it and that we shoulde in thys vayle of laboure toyle teares and myserye not loke for reste and ease game pleasure wealthe and felicytye For they that so dooe fare lyke a fonde felowe that goyng towardes hys owne house where he shoulde bee wealthye woulde for a tapsters pleasure beecome an hostler by the waye and dye in a stable and neuer come at home And woulde GOD that those that drowne them selfe in the desyre of thys worldes wretched wealthe were not yet more fooles than so But alas theyr folye as farre passeth the foolyshenesse of that other fonde felowe as there is dystaunce beetwene the heyghte of heauen and the veraye depth of hell For oure Sauyoure sayeth Ve vobis qui ridetis nunc quia lugebitis flebitis Woe maye you bee that laughe nowe for you shall wayle and wepe Est tempus flendi sayeth the Scrypture est tempus ridendi There is tyme of wepyng and there is tyme of laughyng But as you see he setteth the weping tyme before for that is the tyme of this wretched worlde and the laughynge shall come after in heauen There is also a tyme of sowyng and a time of reapyng too Nowe must we in thys worlde sowe that wee maye in the other worlde reape and in this shorte sowyng tyme of thys wepyng worlde muste we water oure sede with the showres of oure teares and then shall we haue in heauen a merye laughyng harueste for euer Euntes ibant flebant saith the Prophete mittentes semina sua They wente foorth and sowed theyr seedes wepyng but what sayeth he shall folow therof Venieâ—tes autem venient cum exultacione poâ—taâ—tes manipulos suoâ— They shall come agayne more than laughing wyth greate ioye and exultacion with theyr handes full of corne in theyr handes Loe they that in theyr goyng home towardes heauen sowe theyr sede with wepyng shall at the daye of iudgemente come to theyr bodies agayne wyth euerlastyng plentye laughyng And for to proue that thys lyfe is no laughyng tyme but rather the time of wepyng we finde that oure Sauiour hymselfe weped twyse or thryse but neuer fynde we that he laughed so much as once I wyll not sweare that he neuer did but at the least wise he lefte vs no ensaÌ„ple of it But on the other syde he lefte vs ensaumple of weping Of wepyng haue we matter inough bothe for oure owne synnes and for other folkes too for surelye so shoulde we dooe bewayle theyr wretched synnes and not be glad to detracte them nor enuye them neyther Alas selye soules what cause is there to enuie them that are euer wealthye in this worlde and euer oute of tribulacyon whiche as Iob sayeth Duâ—unt in boâ—is dies suos in puncto ad inferna descendunt Leade all theyr dayes in wealthe and in a momente of an houre descende into theyr graue
that we geue hym for our tribulacion more worthy thanke agayne and more rewarde meryteth in the very fast welth and felicitie of heaueÌ„ than our coÌ„formitie with our thankes geuen for and in oure worldly welth here And thys thing sawe the deuill whan he sayed to oure Lorde of Iob that it was no marueyle though Iob had a reuerent feare vnto god god had done so muche for hym and kept him in prosperitie but the deuill wiste well it was an hard thyng for Iob to be so louingâ— and so to geue thankes to god in tribulacioÌ„ and aduersitie and therfore was he glad to geat leaue of god to put hym in tribulacioÌ„ thereby trusted to cause hym murmure and grudge agaynste God with impacyence But the deuill had there a fall in hys owne turne For the pacience of Iob in the shorte tyme of hys aduersitie gate hym muche more fauâ—ure and thanke of God and more is renoumed in Scripture commended there for that than for all the goodnes of hys long prosperous lyfe Our Sauiour sayeth himselfe also that if we saye well by them or yelde them thanke that doe vs good we doe no greate thing therin therfore can we with reason looke for no greate thanke agayneâ— and thus haue I shewed you lo no litle preeminence that tribulacion hath in merite and therefore no litle preeminence of comfort in hope of heauenly rewarde aboue the vertues the merite and cause of good hope and comforte that cometh of welth and prosperitie ¶ The .xx. Chapter A Summary commendacion of tribulacionâ— ANd therefore good Cosin to finyshe oure talking for thys time leste I shoulde be to loÌ„g a let vnto your other busines if we lay fyrst for a sure grounde a verye faste fayth whereby we beleue to be true all that the Scripture sayth vnderstanden truely as the olde holy doctors declare it and as the Scripture of god instructeth his catholique churche than shal we consider tribulacion as a gracious gift of god a gift that he gaue speciallye his speciall frendes The thing that in Scripture is highly commended and praised a thing wherof the coÌ„trary long continued is perilous a thyng whiche but if God send it men haue nede by penaunce put vpon themselfe and seke it a thing that helpeth to pourge oure synnes passed a thyng that preserueth vs from synnes that ells woulde come a thyng that causeth vs to set lesse by the world a thyng that exciteâ—h vs to drawe more towarde God a thyng that muche minisheth our paynes in purgatory a thing that much encreaseth oure finall rewarde in heauen the thing by whiche oure Sauioure entred hys owne kyngdome the thing with whiche all his Apostles folowed him thither the thing whiche our Sauiour exhorteth all menne to the thing withoute whiche he sayeth we be not his Disciples the thing withoute whiche no man can geat to heaueÌ„ Whoso these thinges thinketh on and remembreth well shall in his trybulacyon neyther murmure nor grudge but first by pacience take hys payne in worth and than shall he growe in goodnes and thynke hymselfe wel worthy than shall â—e consyder that God sendeth it for his weale and thereby shall he be moued to geue God thanke thereforeâ— therewith shall his grace encrease and God shall geue him suche comforte by consydering that God is in his trouble euer more nere vnto hymâ— Quia deus iuxta est iis qui tribulato sunt corde God is neare saieth the Prophete to them that haue theyr hearte in trouble that hys ioye thereof shall minishe muche of hys payne and he shall not seke for vayne comforte ells where but speciallye truste in God and seke for helpe of hym submytting hys owne wyll wholy to Goddes pleasure and praye to God in hys hearte and praye hys frendes praye for hym and speciallye the Priestes as Sayncte Iames byddeth and beginne fyrste with confessyon and make vs cleane to God and ready to departe and be glad to goe to God puttyng purgatorye to his pleasure if we thus doe thys dare I boldely say we shall neuer lyue here the lesse of half an houre but shal with his comforte finde our hartes lighted and therby the griefe of our tribulacioÌ„ lessed and the more likelyhod to recouer and to liue the lenger Nowe if god will we shall hence than dooeth he muche more for vs. For he that this waye taketh cannot goe but well For of him that is loth to leaue thys wretched worlde my heart is much in feare lest he die not wel harde it is for him to be welcome that cometh agaynst his wyll that sayth to god whan he cometh to fetche hym welcome my maker magrye my teeth but he that so loueth him that he longeth to goe to him my harte cannot geue me but he shal be welcome all were it so that he should come ere he were wel pourged For charitie couereth a multitude of synnes and he that trusteth in god cannot be confounded And Chryste sayethâ— he that cometh to me I wyll not cast hym oute And therfore let vs neuer make our reconing of long lyfe kepe it while we maye because God hath so commaunded but if God geue thoccasion that with hys good wyll we maye goe lette vs be gladde therof and longe to goe to hym And than shall hope of heauen comfort our heauinesâ— and out of our transitory tribulacion shall we goe to euerlasting glory to whiche my good Cosin I pray god bryng vs both ☞ Vincent Mine owne good vncle I praye God rewarde you and at this time wil I no lenger trouble you I trowe I haue thys daye done you much tribulacion with my importune obieccions of very litle substauÌ„ce And you haue eueÌ„ shewed me an ensample of sufferauÌ„ce in bearing my foly so long and so paciently And yet shall I be so boulde vpoÌ„ you farther as to seke some tyme to talke forth of the remnaunte the most profitable poynte of tribulacion whiche you sayde you reserued to treate of last of all ¶ Anthony Let that be verye shortelye Cosin hardelyâ— while this is freshe in minde ☞ Vincent I truste good Uncle so to put thys in remembraunce that it shal neuer be forgotten with me Our lorde sende you such coumforte as he knoweth to be best Anthony That is well sayed good Cosin and I pray the same for you and for all our other frendes that haue nede of coÌ„fort for whome I thinke more thaÌ„ for your selfe you neded of some counsaile Vincent I shall wyâ—h thys good counsayle that I haue heard of you dooe them some coumforte I truste in GOD to whose kepynge I committe you Antony And I you also Farre well my owne good Cosin ¶ The seconde booke ☞ Vincent IT is to me good vncle no litle comfortâ— that as I came in here I heard of your folke that you haue hadde since my last being here GOD be thanked metely good rest and your stomake somwhat more come to you For verely albeit I had
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
to shewe my cunning and I hoped to be liked the better because I sawe that he that satte next me should say his seÌ„tence after me was an vnlearned priest for he could speake no latine at al but wheÌ„ he came forth for hys parte wyth my Lordes commendacion the wylye Foxe hadde beene so well accustomed in the courte wyth the crafte of flatterye that he wente beyonde me to to farre And than myght I see by him what excellencie a ryghte meane wytte maye come to in one crafte that in al hys whole lyfe studieth and busieth hys witte aboute no moe but that one But I made after a solemne vowe to my selfe that if euer he and I were matched together at that borde againe when we should fall to our flattery I woulde flatter in latine that he shoulde not contende â—yth me no more For thoughe I could be contente to be oute runne of a horse yet woulde I no more abyde it to be outâ—unne of an Asse But Uncle here beganne nowe the game he that sate highest and was to speake laste was a greate benyfâ—zed man and not a doctor onelye but also somewhat learned in dede in the lawes of the Churche a worlde it was to see howe he maâ—ked euerye mannes worde that spake before hym and it semed that euerye worde the more proper that it was the worse he liked it for the comâ—raunce that he had to studye out a better to passe it The man euyn sweatte with the laboure so that he was fayne in the whyle nowe and than to wype hys face howbeit in conclusion when it came to hys course we that had spoken before hym had so taken all vp among vs before that we had not lefte hym one wyse woorde to speake Antony Alas good manne among so many of you some good felowe shoulde haue lente hym one Vincent It neded not as happe was vncle For he found out such a shift that in his slattering he passed vs all the mayny Antony Why what sayd he Cosin Vincent By oure ladye vncle not one woorde But lyke as I trowe Plinius telleth that whan Appelles the painter in the table that he painted of the sacrifice and the death of Iphigenia had in the makyng of the sorowefull countenaunces of the noble menne of Grece that beheld it spente oute so muche of hys craft and hys connyng that when he came to make the countenaunce of kyng Agamemnon her father whiche ye reserued for the laste leste if he hadde made his visage before he muste in some of the other after eyther haue made the visage lesse dolorous than he could and thereby haue forborne some parte of his praise or doyng the vttermoste of hys crafte myghte haue happed to make some other looke more heauely for the pitie of her paine than her owne father which had bene yet a farre greater faulte in hys payntyng when he came I saye to the makyng of hys face therfore laste of all he coulde deuyse no maner of newe heauye cheare and countenaunce for her father but that he had made there alreadye in some of the other muche more heauye before and therefore to th entent that no manne shoulde see what maner countenaunce it was that her father had the paynter was fayne to paint him holding hys face in hys hande kercher the like pagiaunt in a maner plaied vs there this good auncient honorable flatterer for when he sawe that he coulde finde no woorde of prayse that woulde passe all that had been spoken beefore alreadye the wylye foxe woulde speake neuer a woorde but as he were rauished vnto heauen warde with the wonder of the wysdome and eloquence that my Lordes grace had vttered in that Oracion he fette a long sighe with an Oh from the bottome of hys breste helde vp both hys handes and lyfted vp hys head and cast both hys yien vp into the welkin and wepte Anthony Forsoth Cosin he played hys parte very properlye but was that great prelates Oracyon any thyng prayse worthy for you can tell I see well for you would not I wene playe as Iuuenal merely describeth the blynde Senatoure one of the flatterers of Tyberyus themperoure that among the remnaunte â—o magnified the greate fyshe that themperoure hadde sente for them to shewe them whiche thys blinde Senatoure Montanus I trowe they called hym marueled of as muche as any that marueled moste and many thynges he spake thereof with some of hys woordes directed thereunto lookyng hymself toward the lyfte syde whyle the fyshe laye on hys ryghte syde you woulde not I trowe Cosin haue taken vpon you to prayse it so but if you had heard it ☞ Vincent I heard it vncle in dede and to say the trouth it was not to dispraise howbeit surelye somewhat lesse prayse might haue serued it by more a great deale than the half but thys am I sure had it been the worst that euer was made the prayse had not been the lesse of one here For they that vsed to prayse hym to hys face neuer considered howe muche the thing deserued but how great a laude and prayse themselfe could geue his good grace Anthony Surely Cosin as Terence sayeth suche folkes make men of fooles euen starke mad and much cause haue theyr lordes to be righte angry with them ☞ Vincent God hath in dede and is I wene but as for their lordes vncle if they would after waxe angrye with them therfore they should in my mynde doe them very greate wrong when it is one of the thynges that they specially kepe them for For those that are of suche vaynglorious mynd be they lordes or be they meaner men can be much better content to haue their deuises commended then amended and requier they their seruaunt and their frende neuer so specially to tell them the very trueth yet shall he better please them if he speake them fayre then if he tell them trueth For they be in the case that Martial is speaketh of in an Epigrame vnto a frende of his that requireth his iudgemeÌ„t how he liked his veaâ—sis but he praied him in any wise to tel him euen the verye trueth to whoÌ„ Marcial made aunswere in this wise The very trueth of me thou dost require the verye trueth is this my frende dere that the very trueth thou wouldest not gladly heare in good fayth vncle the self same prelate that I told you my â—ale ofâ— I dare be bolde to sweare it I know it so surely had on a time made of hys owne drawyng a certayne treatise that shoulde serue for a leage betwene the countreye and a great Prince In which treatise himself thought that he had deuysed his articles so wysely and indicted theÌ„ so wel that al the world would allow them wherupon longing sore to be praised he called vnto him a frende of his a man well learned and of good woorship and very well expert in those matters as he that had been diuerse tymes embassadour for that
countreye I must considre that the cause of my griefe is myne owne wrong imaginacion wherby I beguile my self with an vntrue perswasion wening that this wâ—re myne owne countrey wheras of trueth it is not so For as S. Paul saith Non habemus hic ciuitatem manentem sed futuram inquirimus we haue here no Citie nor dwelling contrey at al. but we seke for one that we shal come to and in what countrey soâ—uer we walke in thys world we bee but as pilgrimes and waye faring men and if I shoulde take any countrey for my own it must be that countrey to which I come and not the countrey from whiche I â—ame that countrey that shall bee to me than for a whyle fo straunge shall yet perdye bee no more straunge to me nor lenger straunge to me neither thaÌ„ was mine own natiue countrey wheÌ„ I came first into it And therfore if the point of my beyng farre from hence be very greuous to me and that I finde it a greate payne that I am not where I would be that griefe shall greate parte growe for lacke of sure settyng and setlyng my mynde in god where it shoulde be which fault of myne when I mend I shall soone ease my griefe Nowe as for al other griefes and paynes that are in captiuitie â—hraldom and bondage I cannot denye but many there are and greate howbeit they seme yet somewhat what saye I somewhat I maye saye a greate deale the more because we tooke oure former liberty for more a great deale than in dede it was Let vs therefore consydre the matter thus captiuitie bondage or thraldome what is it but the violente restrainte of a man beeing so subdued vnder the dominion rule and power of an other that he â—ust dooe what the tother lust to commaunde him and maye not at hys libertie dooe suche thynges as he lust hymselfe nowe when we shall be caryed awaye with a Turke and be fayne to bee occupied aboute suche thynges as he luste to sette vs here shal we lamente the losse of oure libertie and thynke we beare an heauye burdayne of oure seruile condycion and so to dooe I graunte well we shall haue many tymes greate occasyon but yet shoulde we I suppose sette thereby somewhat the lesse if we woulde remembre well what libertie that was that we lost and take it for no larger than it was in dedâ— for we recken as though we myghte before doe what we woulde but therin deceyue we oure selfe For what free man is there so freeâ— that can be suffered to doe what hym lust In many thinges GOD hath resâ—rayned vs by hys hygh commaundemente so many that of those thynges whiche els we woulde dooe I wene it be more â—heÌ„ the half Howbeit because god forgâ—ue vs we let so litle therfore but doe what we lust as thoughe we heard him not we reckeÌ„ oure libertie neuer the lesse â—or yâ— But â—han is oure libertie much restrayned by the lawes made by men for the quiet and politique gouernaunce of the people And these would I wene let oure libertie but a litle neither were it not for feare of paynes that maye fal therupon Loke than whither other men that haue aucthoritie ouer vs commaunde vs neuer no busines which we dare not but doe and therfore do it ful oft full sore against our willes Of which thinges some seruice is some time so paineful and so perilous too yâ— no lord can lightly commaunde his bond man worse nor seldome dooeth commaunde him half so sore Let euerye free man that rekoneth his libertie to stand in doing what he lust coÌ„sydre wel the pointes I wene he shal thaÌ„ find his liberty much lesse thaÌ„ he toke it for before And yet haue I lefte vntouched the bondage yâ— almost euery man is in yâ— bosteth himself for free the bondage I meane of sin which to be a very bondage I shall haue our sauiour himselfe to beare me good record For he saith Qui facit peccatum seruus est peccati He that committeth sin is the thral or the bondman of sin And then if this be thus as it must nedes so be sith god saith it is so who is there thaÌ„ that may make so muche boste of hys libertie that he should take it for so sore a thing so strange to become through chauÌ„ce of warre boÌ„d vnto a maÌ„ while he is already through sinne become willingly thrall and bonde vnto the deuil Let vs loke wel how many thinges and of what vyle wretched sort the deuil driueth vs to do dayly through the rash braydes of our blinde affeccions which we be for our fautful lacke of grace fayne to folow and are to feble to refraine and than shal we finde in oure naturall fredome our bonde seruice suche that neuer was there any man lord of any so vile a villain that euer would for very shame commaunde hym so shamefull seruice And let vs in the doyng of oure seruice to the man that we be slaue vnto remeÌ„ber what we wer wonte to doe about the same tyme of the daye while we were at our free lybertye before were well likelye if we were at liberty to doe the like againe we shall peraduenture perceiue that it were better for vs to doe this busines than that Nowe shall we haue greate occasion of coÌ„forte if we considre that our seruitude though in the coumpte of the worlde it seme to come by chaunce of warre coÌ„meth yet in verye dede vnto vs by the prouident hand of godâ— and that for our great good if we wyll take it well both in remyssion of sinnes also matter of our merite The greatest griefe that is in boÌ„dage or captiuitie is this as I trowe that we be forced to doe such labour as wyth our good wyll we woulde not But then agaynst that griefe Senecke teacheth vs a good remedye Semper da operam ne quid inuitus fatias Endeuour thy selfe euer more that thou doe nothing against thy wil. But that thing that we see we shal nedes doe let vs vse alway to put our good will thereto Vincent That is vncle sone said but it is harde to doe ¶ Anthony Our froward mind maketh euery good thing hard and that vnto our owne more hurte and harme But in this case if we will be good christen meÌ„ we shal haue greate cause gladlye to be content for the greate comforte that we may take thereby while we remmbre yâ— in the pacient glad doing of our seruice vnto yâ— maÌ„ for goddes sake according to his high coÌ„maundemeÌ„t by the mouth of S. Paule Seruiobedite dominis We shall haue our thanke our whole reward of god finally if we remeÌ„ber the greate huÌ„ble mekenes oâ— our sauiour Christ him selfe that he being very almightie god Humiliauit semeâ—ipâ—um formam serui accipiens Humbled him self toke the forme of a bond maÌ„ or a slaue rather than hys father should forsake vs we may thinke our selfe
saye yet hadde you loste the frute And if it be peraduenture false and my self deceiued therin thaÌ„ whyle I should wene that it liked you to you should haue confermed me in my foly For in good fayth Cosin suche an olde foole am I that thys thyng in the perswading wherof vnto you I had went I had quit me wel and when I haue al done appeareth to your mind but a trifâ—e and a sophisticall fantasy my self haue so many yeres takeÌ„ for so very substauncyall trueth that as yet my mynde cannot geue me to thynke it any other wherefore lest I playe as the frenche prieste played that had so long vsed to say Dominus with the seconde sillable long at the last he thought it must nedes be so and was ashamed to saye it short to th entent that you may the better perceiue me or I the better my selfe we shall here betwene vs a litle more considre the thyng and hardely spet well on your handes and take good holde and geue it not ouer agaynste youre owne mynde for than were we neuer the nere ☞ ¶ Vincent Naye by my trueth vncle that entended I not nor no thyng did yet since we beganne and that maye you wel perceiue by some thynges which without any greate cause saue for the farther satisfaccion of myne own mynd I repeted and debated agayne Anthony That guise Cosin holde on hardely styll for in this matter I purpose to geue ouer mi part except I make your selfe perceiue both that euery maÌ„ vniuersally is a very prisoner in very prieson plainly without ani sophisticacion at al that there is also no prince liuing vpon earth but he is in worse case prisoner by this generall imprisonment that I speake of than is many a lewde simple wretche by the speciall prisonment that you speake of and ouer thys that in this generall imprisonment that I speake of meÌ„ are for the time that they be therin so sore handled and so hardely and in such painful wyse that mens hertes haue with reasoÌ„ great cause as sore to abhorre this hard handlyng that is in this imprisonmeÌ„t as the other that is in that ¶ Vincent By my trueth vncle these thinges would I faine see wel proued ¶ Anthony Tel me thaÌ„ Cosin by your trueth if there were a maÌ„ attainted of treasoÌ„ or of felony after iudgement geuen of his death that it were determined that he should dye onely the time of his exequcion delayed tyl the kinges farther pleasure knowen and he therupon deliuered vnto certayne kepers and put vp in a sure place oute of whiche he could not scape were thys man a prisoner or no ¶ Vincent This man ê™ he ye mary that he were in very dede if euer any man were◠¶ Aâ—thony But nowe what if for the tyme that were meane betwene his attender and his exequcion he were so fauourably handled that he were suffred to doe what he woulde as he was whyle he was abrode and to haue the vse of hys landes and hys goodes and his wyfe and his children lycence to be with hym and his frendes leaue at liberty to resort vnto hym and his seruauntes not forbodden to abide aboute him adde yet therunto that the place were a great castell royall with parkes and other pleasures therin a very great circuite about yea adde yet and ye will that he were suffered to goe and ryde also both when he would and whither he would only this one pointe alway prouided and foresene that he should euer be surely sene to and safely kepte from scaping so that toke he neuer so muche of his own minde in the meane while all other waies saue scaping yet he wel knew that scape he could not and that when he were called for to exequcioÌ„ and to death he should now Cosin vincent what woulde you cal this manâ— a prisoner because he is kept for exequcion or no prisoner beecause he is in the meane whyle so fauourably haÌ„dled suffered to doe al that he would saue scape and I bydde you not here be hastie in your aunswere but aduise it well that you graunte no suche thyng in haste as you would after misselike by laysor and thinke your selfe deceyued Vincent Nay by my trueth vncle this thing nedeth no sâ—udy in my mynde but that for al this fauour shewed him and all hys libertie lent hym yet being condemned to death and beyng therfore kept wiâ—h such sure watche layd vpon him that he cannot scape he is all that while a verye playne prisoner styll ¶ Antony In good fayth Cosin me thinketh you saye very true but theÌ„ one thyng muste I yet desire you Cosin to tell me a litle farther If there were an other laid in prisoÌ„ for a fraye and thorowe the Iailors displeasure were bolted and fettered and layd in a low dongeon in the stockes where he might hap to lie peraduenture a while abide in the meane season some pain but no daunger of death at al but that out again he should come wel inough whither of these two priesoners stode in worse case he that hath all this fauour or he that is thus hardely handeled Vincent By our lady vncle I wene the most parte of men if they should nedes choose had leâ—er be suche prisoners in euery poynt as he that so sorely lyeth in the stockes then in euery poynt such as he that at suche libertie walketh aboute the paâ—ke Antony Considre thaÌ„ Cosin whither this thing seme any sophestry to you that I shal shew you nowe For it shal be such as semeth in good fayth substauncially true to me and if it so happe that you thinke otherwyse I will bee very glad to perceiue whiche of vs both is begâ—iled For it semeth to me Cosin first that euery maÌ„ coming into thys world here vpon earth as he is created by God so cometh he hither by the prouidence of god is this any sophestrye first or not ¶ Vincent Naye verely this is very substanciall trueth ¶ Antoâ—y Now take I this also for veri trueth in my mind that there cometh no man nor woman hither into th earth buâ— that eâ—e euer they come into the world out of the mothers wombe god condemneth them vnto death by his own sentence and iudgement for the original sinne that they bring with them contracted in the corrupted stocke of our forefather Adam is this thinke you Cosin verely true or not Vincent This is vncle very true in dede Antony ThaÌ„ semeth this true farther vnto me that god hath put euery man here vpoÌ„ th earth vnder so sure and vnder so safe kepyng that of al the whole people lyuing in this wide world there is neither maÌ„ womaÌ„ nor child would they neuer so farre wander about and seke it that possibly can fynde any way whereby thei may scape froÌ„ death is this Cosin a fond imagined faÌ„tasy or is it very trueth in dede Vincent Naye this is no imaginacion vncle but
onely be commonlye called by that name must nedes make that impriesonment which only among the people beareth that name muche more odious and dreadeful than the general impriesonmeÌ„t wherwith we be euery man vniuersally priesoned at large walkyng where we wil rouÌ„d about the wide world In which brode priesoÌ„ out of those narrow priesons there is with the priesoners no such hard handlyng vsed Antony I sayde I trowe Cosyn that I purposed to proue you farther yet that in this generall prieson the large prieson I meane of this whole world folke be for the tyme that they be therin as sore handled and as hardly and wreÌ„ched and wrongen and braked in suche paynful wyse that our hertes saue that we consider it not haue with reason good and greate cause to grudge agaynst And as farreforth onely as pertayneth to the respecte of payne as much horror to conceiue agaynst the harde handling that is in this prieson as the tother that is in that ☞ ¶ Vincent In dede vncle trueth it is that this you sayd you woulde proue ☞ Anthony Naye so muche saide I not Cosyn but I sayde I woulde if I coulde and if I could not than woulde I therin geue ouer my parte But that trust I Cosyn I shall not nede to doe the thing semeth me so playn For Cosyn though the prince and Kynges haue bothe Aungelles and deuylles that are Gaylors ouer hym yet the chiefe Gaylor ouer thys whole brode prieson the worlde is as I take it God And that I suppose you will graunt me too ¶ Vincent That will I not vncle denye Antony If a man be Cosin coÌ„mitted vnto prieson for no cause but to bee kept though there lye neuer so greate charge vppon hym yet his keper if he bee good and honeste is neyther so cruell that wouâ—de payne the manne of malyce nor so couetyse that woulde put hym to payne to make hym seeke hys frendes and to paye for a pennye worthe of ease Elles if the place be suche that he be sure to kepe hym safe otherwyse or that he can geat suretye for the recompence of more harme than he seeth he shoulde haue if he scaped He wyl neuer handle him in any such harde fashionâ— as we most abhorre imprisonment for But marye if the place be suche as the keper can not otherwyse be sure then is he compelled to kepe hym after the rate the straiter And also if the prisoner be vnruly and fall to fyghting with his felowes or doe some other maner of shrewde turne then vseth the keper to punish hym sundry wise in some of such fashions as your selfe haue spoken of So is it now Cosin that god the chief Iailor as I say of thys brode pryeson the worlde is neyther cruell nor coueâ—ise And this pryeson is also so sure and so subtellye buylded that albeit that it lyeth open vppon euerye syde wythoute anye walle in the worlde yet wandre we neuer so farre aboute therein the waye to geat oute at shall we neuer fynde so that he nedeth neyther to coller vs nor to stoâ—ke vs for anye feare of scapyng awaye And therefore excepte he see some other cause than oure onelye kepyng for death he letteth vs in the meane whyle for as longe as he luste to respite vs walke aboute in the pryeson and dooe therein what we wyll vsyng oure selfe in such wyse as he hath by reason and reuelacyon from tyme to tyme tolde vs hys pleasure And hereof it commeth loe that by reason of thys fauouâ—e for a tyme wee waxe as I sayde so wanton that we forgeat where wee be wenyng that wee were Lordes at large where as wee be in dede if wee woulde well consyder it eueÌ„ sely poore wretches in prieson For of trueth our verye prieson this earth is and yet thereof we caute vs oute partely by couenauÌ„tes yâ— we make among vs and part by fraud part by violence too dyuers partes diuersly to oure selfe and chaunge the name therof from the odious name of prison and call it oure owne lande or our liuelode Upon our pryson we buylde oure prison we garnishe it with golde and make it gâ—orious In this pryson they bye and sel. In this prieson they brawle and chyde In this pryson they runne together and fight In this they dyce In this they carde In this they pype and reuill In thys they synge and daunce And in this prieson many a man reputed right honest letteth not for his pleasure in the darke prieuelye to playe the knaue And thus while god our kyng and our chief Iaylor too suffreth vs and letteth vs alone we wene oure self at libertie and we abhorre the state of those whom we call pryesoners takyng our selues for no pryesoners at al. In whyche false perswasion of wealth and forgeatfulnes of oure owne wretched sâ—ate whiche is but a wanderyng aboute for a while in this prieson of this world tyll we be brought vnto the execucyon of â—eath whyle wee forgeat with oure sollye bothe oure selfe and oure Gayle and oure vnder Iaylours Aungels and deuils bothe And oure chiefe Iailoure God too GOD that forgeatâ—eth not vs but seeth vs all the whyle well ynough and beyng sore dyscontente to see so shreude rule kepte in the Iayle beesyde that he sendeth the hange manne deathe to putte to execucyon here and there some tymes by the thousaÌ„des at once he handleth many of the remnaunte whose execucion he forbeareth yet vnto a farther tyme euen as hardly and â—unisheth them as sore in â—hys common pryeson of the worlde as there are anye handled in those specyal pryeâ—ons whyche for the hard handlyng vsed you say therein youre heart hath in such horror and so sore abhorreth ¶ Vincent The remnaunt wyl I not gayne saye For me â—hynke I see it so in dede but that god oure chief Iaylor in this worlde vseth any suche priesonlye fashyon of punishment that poynt I must nedes denie For I neither see hym laye anye man in the stockes or strike fetters on his legges and so muche as shutte hym vp in a chaumber eyther ☞ Anthony Is he no minstrell Cosin â—hat playeth not on a harpe maketh no manne no melodie but he that playeth on a lute He may be a minstrell and make melodye you wote well wyth some other instrument some straunge fashioned peraduenture that neuer was sene before God oure chyefe Iaylâ—ure as hymselfe is inuysyble so vseth he in hys punyshemente inuysyble instrumentes and therefore not of lyke fashyonâ— as the tother Iaylours dooe but yet of lyke effect and as painfull in felyng as those For he layeâ—h one of his priesoners with an hote fâ—uer as euil at his ease in a warme bedde as the tother Iaylour layeth hys vpon the cold grounde He wryngeth hym by the browes with a mygreme he collereth them by the necke with a quynsy bolteth them by the armes with a palsey that they can not lyfte theyr handes to theyr heades he manacleth theyr handes with the goute
from that state And that is one of the causes for whiche God sendeth it vnto man For albeit that payn was ordeyned of God for the punyshmente of synnes for whiche they that neuer can nowe but sinne can neuer be but euer punished in hell yet in thys worlde in whiche his high mercy geueth men space to be better the punyshmente by tribulacion that he sendethâ— serueth ordinarily for a meane of amendment Sainct Paule was himselfe sore agaynst Chryst tyll Christ gaue him a great fall and threw him to the ground and strake him starke blynde and with that tribulacion he turned to him at the fyrst woorde and God was his phisicion and healed hym soone after both in body and soule by his Minister Ananias and made him his blessed Apostle Some are in the beginning of tribulacion verye stubborne and stiffe against god and yet at length tribulacion bringeth theÌ„ home The proude King Pharao dyd abyde and endure two or thre of the first plages and would not once sâ—oupe at theÌ„ But then god layd on a sorer lashe that made him crye to him for helpe and then sente he for Moyses and Aaron and confessed him selfe a synner and god for good and righteous and praid theÌ„ to praie for him and to withdrawe that plage and he would let theÌ„ go But when his tribulacion was withdrawen than was he naught agayne So was his tribulacion occasion of his profyt and his helpe againe cause of his harme For his tribulacion made him cal to god and his helpe made hard hys heart againe Many a man that in an easy tribulacion falleth to seke his ease in the pastime of worldly fantasyes fyndeth in a greater paine al those comfortes so feble that he is faine to fall to the seking of goddes helpe And therefore is I saye the very tribulacion it selfe many tymes a meane to bringe the man to the takyng of the afore remembred comforte therin that is to witte to the desyer of comfort geueÌ„ by god which desyre of goddes comfort is as I haue proued you greate cause of comforte it selfe ¶ The fifthe Chapter The speciall meanes to geat this firste comforte in Tribulacion HOwe be it though the tribulacion it selfe be a meane ofteÌ„ times to geat man this first comforte in it yet it self some time alone bringeth not a man to it And therefore syth withoute this comforte firste had there can in tribulacion none other good comforte come forth we muste laboure the meanes that this first comfort maye come And therunto semeth one that if the man of sloth or impacience or hope of worldly comfort haue no minde to desyre and seke for comfort of god those that are his frendes that come to visite and comforte him must afore al thinge put that point in his minde and not spend the time as they commenly do in trifling and turning him to the fantasies of the worlde They must also moue him to praye god put this desire in his minde which wheÌ„ he getteth once he than hath the first coÌ„fort And wythout doubte if it be wel considered a comforte meruelous great His frendes also that thus counsaile him must vnto thatteyning therof helpe to praye for him them selfe cause him to desyer good folke to helpe him to pray therfore And than if these wayes be takeÌ„ for the getting I nothing doubt but the goodnes of god shal geue it ¶ The .vi. Chapter It suffiseth not that a man haue a desier to be comforted by god onely by the taking aâ—aye of the tribulacion ☞ Vincent Uerely me thinketh good vncle that this couÌ„sayle is very good For except the person haue first a desire to be coÌ„forted by god els caÌ„ I not se what it can auaile to geue him any further counsayle of any spiritual coÌ„forte howe be it what if the maÌ„ haue this desier of gods comfort that is to wytte that it maye please god to comfort him in his tribulacioÌ„ by taking that tribulacion froÌ„ him is not this a good desier of goddes comfort a desire sufficient for him that is in tribulacion Anthony No Cosin that is it not I touched before a word of this point passed it ouer because I thought it woulde fall in our waye agayne and so wote I well it wil ofter than once And nowe am I glad that you moue it me here your self A maÌ„ maie many times well and wythout sinne desier of god the tribulacion to be taken from him but neither maye we desier that in euery case nor yet very wel in no case except very fewe but vnder a certayne condicion either expressed or implied For tribulacioÌ„s are ye wote well of manye soÌ„dry kindes some bi losse of goods or possessioÌ„s some bi yâ— sicknes of our selfe some bi the losse of frendes or by some oâ—her paine put vnto our bodyes some by the dreade of the losing those thinges that we fayne would saue vnder which feare fall all the same thinges that we haue spoken before For we maie feare losse of goodes or possessions or the losse of our frendes their grief trouble or our owne bi sickenes imprisonmeÌ„t or other bodily payn we may be troubled with the drede of death and many a good man is troubled most of all with the feare of that thing which he that moste nede hath feareth least of al that is to wyt the feare of losinge through deadlye sinne the life of his seli soule And this last kind of tribulacion as the sorest tribulacion of all though we touche here there some pieces therof before yet the chief part the principal point wil I reserue to treate apart effectually that matter in the last ende But nowe as I said where the kindes of tribulacioÌ„ are so diuers some of this tribulacioÌ„ A maÌ„ may pray god take froÌ„ him take some coÌ„fort in the trust the god wil so do and therefore against hungre sycknes bodily hurte against the losse of eyther bodye or soule men maye lawfully many times pray to the goodnes of God either for theÌ„ self or their frend And toward this purpose are expressely prayed many deuout orâ—sons in the comeÌ„ seruice of our mother holy church And toward our helpe in some of these thinges serue some of the peticioÌ„s in the Pater noster wherein we praye daylye for oure daylye foode and to be preserued from the fal in temptacion and to be deliuered from euyll But yet maye we not alwaye praye for the takyng awaye from vs of euery kynd of temptacioÌ„ For if a man should in euery sycknes praie for his health againe when shoulde he show him selfe content to die and to depart vnto god and that mynde must a man haue ye wote wel or els it wil not be wel One tribulacioÌ„ is it to good meÌ„ to feele in theÌ„ selfe the conflicte of the fleshe agaynste the soule the rebellioÌ„ of sensualitie against the rule and gouernaÌ„ce of reason the reliques that remayne in mankynde of olde
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
the suffâ—ing of al kinde of tormeÌ„tes taken vpon his body stil did teache testify the truth if I should in his passioÌ„ geue him spiritual comfort might I be bolde to tel him no farther but that he should take pacience in his pain that god sendeth it him for his sinne that he is wel worthy to haue it although it wer yet much more he might theÌ„ wel answer me such other coÌ„forters as Iob aÌ„swered his Onerosi consolatores estis vos Eurdenous heauye coÌ„forters be you Nay I would not faile to bid hiÌ„ boldly while I should se him in his passioÌ„ cast sin hel purgatory al vpoÌ„ yâ— deuils pate dout not but like as if he gaue ouer his hold al his merite wer lost he turned to misery so yf he sâ—and perseuer stil in the coÌ„fession of his faith all his whole pain shal turne all into glory Ye more shall I yet say theÌ„ this yâ— if there wer a chrisâ—en maÌ„ that had among those infidelsâ— coÌ„mitted a very deadly crime such as wer worthy death not by their lawes only but by Chrstes to as maÌ„slaughter or adultry or such other thing like if wheÌ„ he wer taken he wer offred pardon of his life vpoÌ„ condicion that heâ— should forsake the faith of Christ if this maÌ„ would now rather suffer death thaÌ„ so do should I coÌ„fort hiÌ„ in his pain but as I would a malefactor Nay this maÌ„ though he should haue dyed for his sinne dieth now for Christes sake while he might liue stil if he would forsake him The bare pacient taking of his deth should haue serued for the satisfaccioÌ„ of his sin through the merite of Christes passion I meane without help of which no pain of our own could be satisfactory But now shal Christ for his forsakiÌ„g of his own life in the honor of his faith forgeue the pain of al his sinnes of his mere liberalitie accept all the paine of his death for merite of reward in heauen and shal assigne no part therof to the paimeÌ„t of his debt in purgatorie but shal take it al as an offring and requite it al with glory and this man amonge Christen men al had he bene beefore a deuill nothyng after woulde I doubt to take him for a Marter ☞ Vincent Uerely good vncle me thinketh this is sayd meruelously wel and it specially deliteth and comforteth me to heare it because of our principal feare that I fyrst spake of the Turkes cruell incursion into this countrey of ours ☞ Anthony Cosin as for the matter of that feare I purpose to touche last of al nor I ment not here to speake therof had it not bene for the vehemencie of your obieccion brought it in my way But rather would I els haue putte some exaumple for this place of suche as suffer tribulacions for maintenauÌ„ce of right iustice and that rather chose to take harme than doe wronge in any maner of matter For surely if a man maye as in dede he may haue great comfort in the clerenes of his conscience that hath a false crime put vpon hym and by false witnes proued vpon him he falsly punished and put to worldly shame and paine therfore an huÌ„dreth times more couÌ„fort may he haue in his heart that where whyte is called blacke and ryght is called wronge abydeth by the trueth and is persecuted for iustyce ☞ Vincent Than if a man sewe me wrongfully for my owne lande in whiche my selfe haue good right it is a comforte yet to defende it well syth god shall geue me thanke therefore ☞ Antony Naye naye Cosin naye there walke you somewhat wyde for there you defende your own ryghte for youre temporall auayle and syth S. Paule counsayleth Non vosmet defendentes charissimi Defende not your selfe my moste dere frendes And oure sauioure couÌ„sayleth Si qui vult tecum iudicio contendere tunicâ—â—â— tuam totlere dimitte ei pallium If a man wil stryue with the at the law and take away thy coate leaue hym thy gowne to The defence therfore of our owne right asketh no reward Say you spede well if you geat leaue looke hardely for no thankeâ— But on the other side if you doe as S. Paule biddeth Querentes non que sua sunt sed que aliorum Seke not for youre owne profite but for other folkes but defend therfore of pitie a poore widowe or a poore fatherles child rather suffer sorowe by some strong extorcyoner than suffer them take wrong Or yf you be a Iudge and wyll haue suche zeale to Iustyce that you wyll rather abyde tribulacion by the malice of some mightie man than iudge wrong for hys fauoure suche tribulacions lo bee those that are better than onely medicinable euery man vpoÌ„ whom they fall may be bolde so to reckeÌ„ theÌ„ and in hys depe trouble may wel say to himself the wordes that Christ hath taught him for hys comforteâ— Beati misericordeâ— quoniam misericordiam consequentuâ— Blessed be the mercifull men for they shall haue mercy geueÌ„ them Beati qui persecutionem patiuntur propter iusticiam quoniam ipsorum est regnum celorum Blessed be they that suffer persecucyon for Iustice for theirs is the kyngdome of heauen Heare is an highe comfort lo for them that are in the case And in this case their own conscyence can shewe yt them and so may fulfyll their heartes with spirituall ioye that the pleasure maye farre surmount the heauines and the grefe of al their temporal trouble But goddes nearer cause of fayth agaynste the Turkes haue yet a farre passyng comforte that by mani degrees farre excelleth this which as I haue â—â—â—d I purpose to treate laste and for this tyme thys â—uâ—fiseth concerning the speciall comfort that meÌ„ may take in this thyrd kinde of tribulacion ¶ The .xi. Chapter An other kynde of comforte yet in the base kynde of tribulâ—cion sent for our synne Vincent OF trouth good vncle albeit that euery of these kindes of â—ribulacions haue cause of comfort in theÌ„ as you haue wel declared if meÌ„ wil so considre them yet hath this thyrd kinde aboue all a speciall prerogatiue therin ☞ Anthony That is vndoubtedly true but yet is there not good Cosyn the moste base kynde of them all but that it hath moe causes of comfort then I haue spokeÌ„ of yet For I haue you wote well in that kynde that is sent vs for our synne spoken of none other comforte yet but twayn that is to witte one that it refrayneth vs from the synne that els we woulde fall in and in that serueth vs through the merite of Christes passioÌ„ as a meane by whiche God kepeth vs from hell and serueth for the satisfaccion of suche payne as els we shoulde endure in purgatorye Howbeit there is therin an other great cause of ioye besides this For surely those paines here sent vs for our sinnes in whatsoeuer wise they happen vnto vs be our synne
neuer so sore nor neuer so open and euidente vnto oure selfe and all the worlde to yet if we praye for grace to take it mekely and paciently and confessing to god that it is farre ouer litle for our fault beseche hym yet neuerthelesse that sith we shall come hence so void of al good workes wherof we should haue any reward in heaueÌ„ to bee not onely so mercyfull to vs as to take that oure presente tribulacion in reliefe of oure paynes in purgatory but also so gracious vnto vs as to take our pacience therein for a matter of merite and rewarde in heauen I verely trust and nothyng doubte it but God shall of his high bountie graunte vs our boone For likewise as in hell paine serueth onely for punishmente withoute any maner of purgeyng because all possibilitie of purgeyng is passed and in purgatorye punishmente serueth for onely purgeing because the place of deseruyng is passed So whyle we bee yet in this worlde in whiche is oure place and oure time of merite and well deseruyng the trybulacyon that is sente vs for oure sinne here shall if we faythfullye so desyre beside the clensyng and purgeyng of our payn serue vs also for encrease of rewarde And so shall I suppose and truste in Goddes goodnes al such penaunce and good woorkes as a manne willinglye performeth enioyned by his gostlye father in confession or whiche he willinglye farther doth of his owne deuocyon besyde For thoughe mannes penaunce with all the good woorkes that he can dooe be not able to satisfie of them selfe for the leaste synne that we doe yet the lyberall goodnesse of God through the merite of Chrystes bytâ—er passyon wythoute whiche all oure woorkes coulde neyther satisfie nor deserue nor yet doe not in dede neither merite nor satisfye so muche as a sponefull to a greate vessell full in comparyson of the merite and satisfaccion that Christe hath meryted and satysfied for vs himselfe thys lyberall goodnesse of GOD I saye shall yet at our faythefull instaunce and requeste cause oure penaunce and tribulacion paciently taken in this world to serue vs in the other worlde both for release and rewarde tempored after suche rate as his high goodnes and wisdome shal see conueniently for vs wherof our blinde mortalite can not here ymagine nor deuise the stynt And thus hath yet euen the fyrst kind of tribulacion and the moste basse though not fully so great as the seconde very farre lesse than the thyrd farre greater cause of coÌ„fort yet thaÌ„ I spake of before◠¶ The .xii. Chapter A certaine obieccyon agaynst the thynges aforesayde ☞ Vincent VErely good vncle this lyketh me very well but yet is there ye wote well some of these thynges nowe broughte in question for as for any payne dewe fro our sinne to be minished in purgatorye by the paciente sufferaunce of oure tribulacion here there are ye wote well many that vtterlye denye that and affirme for a sure truth that there is no purgatorye at all And than is if they saye true the cause of that comfort gone if the comfort that we shoulde take bee in vayne and nede not They saye ye wote well also that men merite nothyng at al but God geueth all for faith alone and that it were sinne and sacriledâ—e to looke for rewarde in heauen eyther for oure pacience and glad sufferyng for Gods sake or for any other good dede and than is there gone if this be thus the other cause of cure farther comforte too Antony Cosin if some thinges were as they be not thaÌ„ should some thinges be as they shal not I can not in dede say naye but that some men haue of late broughte vp some such opinions and many moe than these besydes and haue spread them abrode and albeit that it is a righte heauye thyng to see suche varyaunces in oure beliefe rise and growe among oure selfe to the greate encoragyng of the common enemyes of vs all whereby they haue oure fayth in derision and catche hope to ouerwhelme vs all yet doe there three thynges not a litle coumforte my mynde The first is that in some communicacions had of late together hath appeared good likelihode of some good agremente to growe together in one accorde of oure faith The seconde that in the meane whyle tyll thys maye come to passe contencyons despicyons wyth vncharitable behauioure is prohybited and forbydden in effecte vpon all partes all suche partes I meane as fell before to fight for it The thirde is that all Germany for all their dyuers opynions yet as they agree together in profession of Christes name so agree they nowe together in preparacion of a common power in defence of Christendome agaynste oure common enemye the Turke and I truste to GOD that thys shall not onely helpe vs here to strength vs in thys warre but also that as GOD hath caused them to agree together in the defence of hys name so shall he graciouslye bryng them to agre together in the truth of his faith Therâ—fore wyll I lette GOD woorke and leaue of contenâ—cion and nothyng shall I nowe saye but that with whiche they that are themselfe of the contrary mynd shall in reason haue no cause to bee discontented For fyrste as for purgatorye thoughe they thynke there be none yet syth they denye not that all the corps of Chrystendome by so manye hundreth yeares haue belieued the contrarye and among them all the olde interpretours of Scrypture from the Apostles dayes downe to oure owne tyme of whome they denyâ— not manye for holye Saynctes that I dare not belieue these men againste all those These men muste of their curtesye holde my poore feare excused and I beeseche oure Lorde heartelye for them that whan they departe out of this wretched worlde they fynde no purgatorye at all so GOD kepe them from hel And as for the meryte of manne in hys good woorkes neyther are they that denye it full agreed among themselfe nor anye manne is there almoste of them all that sith they beganne to write hath not somewhat chaunged and varied from hymselfe and for the more parte are thus farre agreed wyth vs that lyke as we graunte them that no good woorke is oughte worthe to heauen warde withoute fayth and that no good woorke of manne is rewardable in heauen of his own nature but through the mere goodnes of god that lust to set so high a price vpon so poore a thing and that this price god setteth throughe Christes passion and for that also that they be his own â—orkes with vs. For good workes to godwarde woorketh no man without god woorke with him and as we graunte them also that no man maye be proude of his woorkes for his owne vnperfecte woorkyng and for that in al that manne maye doe he can doe god no good but is a seruaunte vnprofitable and dooeth but his bare duetye As we I say graunt vnto them these thinges so this one thyng or twayne doe they graunt vs agayne
prosperitie Now sith you grauÌ„t these thinges to be such that either of them both maye be matter of vâ—rtue or els matter of synne matter of damnacion or matter of saluacioÌ„ they seme nother good nor badde of their owne nature but thinges of themself equal and indifferent turning to god or the contrary after as they be takeÌ„ And than if this be thus I can perceiue no cause why you should geue the preeminence vnto tribulacioÌ„ or wherfore you shoulde recken more cause of comfort therin then you should reckeÌ„ to stand in prosperitie but rather a great deale lesse by in maner halfe syth in prosperitie the maÌ„ is well at ease may also by geuing thanke to god geat good vnto hys soule wheras in tribulacion though he may merite by pacience as in abouÌ„dauÌ„ce of worldly welth thother may by thaÌ„ke Yet lacketh he much comfort that the welthy maÌ„ hath in that he sore is greued with heauines and payn besides this also that a welthy man well at ease maye praye to god quietly merely with alacritie and great quietnes of mynde whereas he that lyeth groning in hys griefe can not endure to praie nor thinke almost vpon nothyng but vpon his payne ☞ Antony To beginne Cosin where you leaue the prayers of hym that is in welth and hym that is in woe if the meÌ„ be both noughte their prayers be both like For neither hath the one lust to praye nor thother neither And as the one is let with hys payne so is the other with hys pleasure sauyng that the payne sâ—yreth hym some tyme to call vpon God in hys griefe thoughe the man be ryghte badde where the pleasure pulleth his mynde another waye thoughe the man be meâ—ely good And thys poynte I thinke there are very fewe that can if they saye true saye that they fynde it otherwyse For in tribulacion which commeth you wote wel in many sundry kindes any man that is not a dul beast or a desperate wretche calleth vpon God not houerly but ryghte hartelye and seâ—â—eth his heart full whole vpon his request so sore he longeth for ease and helpe of his heauines But when men are welthy and well at their ease while oure tounge pattereth vpon oure prayers a pace good God howe many madde wayes our minde wandereth the while Yet wote I well that in some tribulacion suche sore sickenes there is or other greuous bodely payne that hard it were for a manne to saye a long payer of maâ—tens and yet some that lye a dying saye ful deuoutly the .vii. Psalmes and other praiers with the priest at their aneiling but those that for the griefe of theyr payne cannot endure to dooe it or that be more tender and lacke that stronge heart and stomacke that some other haue God requireth no such long praiers of them But the listing vp their heart alone withoute any woorde at all is more acceptable to hym of one in suche case than long seruice so sayed as folke vse to saye it in health The martirs in their agonye made no long praiers aloude but one ynche of suche a prayer so prayed in that payne was worth a whole â—alne and more euen of theyr owne prayers prayed at some other tymeâ— Greate learned men saye that Christ albeit he was very God and as god was in eternall equall blisse with his father yet as man merited not for vs onely but for him selfe to for proofe wherof they laie in these wordes the auctorite of S Paule Christus humiliauit semet ipsum factus obedience vsque ad mortem mortem autem crucisâ— propter quod deus exaltauit illum donauitâ—lli nomen quod est super omne nomen vt in nomine Iesu omne genuflectatur celesiâ—m terrestrium infernorum omnis lingua confiteatur quia dominus Iesus Christus in gloriâ— est dei patris Christe hath humbled hymselfe and became obedyente vnto the death and that vnto the death of the crosse for which thing god hath also exalted hymâ— and geuen him a name whiche is aboue all names that in the name of Iesus euery knee be bowed both of the celâ—stial creatures and the terrestrial and the infernal to and that euery tongue shall confesse that our Lord Iesus Christe is into the glory of God his father Now if it so be as these great learned men vpon such auctorities of holy Scripture say that our sauiour so merited as man and as man deserued rewarde not for vs onely but for himselfe also than were there in hys dedes as it semeth sundrye degrees differences of deseruing and not hys maundy like merite as hys passion nor his slepe like merite as his watche and his prayer no nor hys prayers peraduenture all of lyke merite neither But though there none was nor none coulde be in hys most blessed parson but excellent and incomparably passyng the praier of any pure creature yet his owne not al alike but some one farre aboue other some And thaÌ„ if it thus be of all his holy praiers the chiefe semeth me those that he made in his greate agonye and paine of his bitter passion The fyrst wheÌ„ he fel thrise prostrate in his agony whan the heauines of his hearte with feare of death at hande so payneful and so cruell as he well behelde it made such a feruent commocion in his blessed body that the bloudy sweat of his holy flesh dropped downe on the grounde The other wer the painfull prayers that he made vpon the crosse where for al the tormente that he hanged in of beating naylyng and stretching oute all his lymmes with the wresting of his sinewes and breaking of hys tender vaynes and the sharpe crowne of thorne so priâ—king him into the head that his blessed blud stremed down al his face In al these hideous paynes in al their cruell despites yet two verye deuout seruent praiers he made The one for theyr pardon that so dispiteously put hym to his paine and the other about his own deliuerauÌ„ce coÌ„meÌ„ding his own soule vnto his holy father in heaueÌ„ These praiers of his amoÌ„g all that euer he made made in his most pain reckon I for the chief And these praiers of our sauior at his bitter passion of his holy martirs in the feruour of their torment shall serue vs to se that there is no prayer made at pleasure so strong effectual as in tribulacion now come I to the touching of the reason that you make where you tell me that I graunte you that bothe in wealthe and in woe some men maye be nought and offende God the one by impacience the other by fleshly luste And on the other syde bothe in tribulacion and prosperitie too some manne maye also doe verye well and deserue thanke of god by thankes geuen to god as well of hys gyfte of ryches woorship and wealthe as of nede and penurye priesonmente sickenes and payne and that therefore you cannot see for what cause I
maner of theyr preachers â—here For as you remembre when I was in Saxoni these matters were in a maner but in a maÌ„meringâ— nor Luther was not than wedde yet nor religious men oute of theyr habyte but suffered where those that woulde be of the secte frely to preache what they would vnto the people And forsoth I heard a religious maÌ„ there my self one that had been reputed and taken for very good and which as farre as the folke perceyued was of hys owne liuing somewhat auster and sharpe but his preaching was wonderful me thinke I heare him yet his voice was loude and shryll his learning lesse thaÌ„ meane but where as his matter was muche parte against fasting al afflyccion for any penaunce which he called mennes inuencions he cryed euer out vpon them to kepe well the lawes of Christe let goe theyr pieuishe penaunce purpose theÌ„ to mend and seke nothing to saluacion but the death of Christ for he is our iustyce and he is our sauior our whole satisfaccion for all our deadlye sinnes he did ful penaunce for vs all vpon his paynefull crosse he washed vs there all cleane wyth the water of his swete syde and boughte vs out of the deuils daunger with hys deare precious bloud Leaue therfore leaue I beseche you these inueÌ„cions of men your foolishe lenton fastes and your peuishe penaunce minyshe neuer Christes thanke nor looke â—o saue your selfe it is Christes death I tell you that must saue vs al Chrystes deathe I tell you yeâ— againe and not our own dedes leaue your own fasting therefore leane to Christ alone good christeÌ„ people for Christes deare bitter passion Nowe so loude so shryll he cried Christ in their eares and so thicke he came forth wyth Christes bytter Passion and that so bytterly spoken wyth the sweate dropping downe hys chekes that I merueiled not though I sawe the poore women wepe for he made my owne heere to stand vp vpon my headde and wyth suche preaching were the people so brought in that some fel to breake their fastes on the fasling dayes not of frailetie or of malice first but almost of deuocion lest they should take from Chryste the thanke of his bytter passion But when they were a whyle noseled in that poynte fyrst they could abide endure after many thynges moe wyth whych had he than begonne they woulde haue pulled him downe ☞ Antony Cosyn GOD amende that maÌ„ what soe-euer he be and god kepe all good folke from suche maner of preachers such one preacher muche more abuseth the name of Christe and his bitter Passion than v. huÌ„dreth hasardars that in theyr idle busines sweare and forsweare them selfe by his holye bitter passion at dice. They carye the myndes of the people from the perceiuing of theyr â—rafte by the continuall namynge of the name of Christ and crying hys passion so shryll into theyr eares they forgeat that the churche hath euer taught them that all our penaunce wythout Christes Passion were not worth a peaâ—e and they make the people wene that we would be saued by our own dedes without Christes death where we coÌ„fesse that his onely passion meriteth incomparably more for vs than al our owne dedes doe but hys pleasure is that we shall also take payne our owne selfe wyth him and therfore he byddeth all that wyll be hys dyscyples take theyr crosses vpon theyr backes as he dyd and wyth theyr crosses folowe hym and where they saye that fasting serueth but for temperaunce to tame the fleshe and kepe it from wantonnes I would in good fayth haue wente that Moyses had not bene so wylde that for the taminge of his fleshe he should haue nede to faste whole .xl. dayes together No nor Hely neyther nor yet our sauiour hym selfe which beganne and the Apostles folowed and all chrystendome haue kept the lenton .xl. dayes fast that these folke cal nowe so foolishe King Achas was not dysposed to be waÌ„ton in his fleshe when he fasted and wente clothed in sacke cloth all besprent with asshes Nor no more was in Niniue the king al the Cytie but they wayled dyd payneful penaunce for theyr sinne to procure god to pitie theÌ„ withdraw his indignacioÌ„ Anna that in her wydowhed abode so many yeares with fasting and praying in the temple tyl â—he byrth of Christâ— was not I wene in her olde age so sore disposed to the wantones of her fleshe that she fasted al therefore Nor. S. Paul the fasted so much fasted not all therfore neyther The scripture is full of places that prouethe fasting not to be the inuencion of maÌ„ but the institucioÌ„ of god that it hath many moe profytes than one And that the fasting of one man maye dooe good to an other our sauiour saieth hym selfe where he sheweth that some kynde of diuelles can not be by one man caste out of an other Nisiin oratione ieiunio wythout prayer and fasting And therfore I meruaile that they take this waye against fasting and other bodilye penance and yet muche more I meruaile that they mislike the sorowe and he auines and displeasure of mynde that a man should take in forethinking of his synne The Prophet sayth Sindite corda vestra non vestimenta Teare your heartes he sayeth and not your clothes And the Prophet Dauyd sayeth Cor contritum huâ—iliatum deus non despicies A contrite heart and an humbled that is to say a heart broken torne and wyth tribulacion of heauines for his sinnes layed a lowe vnder foote shalte thou not good Lord despyse He sayeth also of hys owne contricion Laboraui in gemitu meo lauabo per singulas noctes lecrum meum lacrimis meis stratum meum rigabo I have laboured in my wailing I shal euery nyght washe my bed with my teares my couche wyl I water But what should I nede in this matter to laye forth one place or twayne The scripture is full of those places by which it playnlye appereth that god looketh of duetie not onely that we shoulde amende and be better in the time to come but also be sorye and wepe and bewayle our sinnes coÌ„mitted before and all the olde holy Doctours be ful and whole of that mind that men must haue for theyr synnes contricion and sorowe in heart The .vii. Chapter ¶ VVhat if a man can not vvepe nor in hys heart be sorye for his sinnes ☞ Vincent FOrsothe vncle yet semeth me thys thynge somwhat a sore sentence not for that I thinke other wyse but that there is good cause and great wherefore a man so shoulde but for yâ— of trueth some man can not be sory and heauy for his sinne that he hathe done though he neuer so fayn would but though he can be conteÌ„t for gods sake to forbeare it from thenceforth yet for euery sinne that is passed can he not onely not wepe but some were happely so wanton that when he happeth to remembre them he can scantly
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
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
condicion that euerye man sâ—andeth in not onely concerninge these outwarde thinges as laÌ„des possessioÌ„s goodes autoritie fame fauour or hatred of the worlde but also mennes complexcions within them as helth or sicknes good humors or badde by whych they be lyght harted or lumpyshe stronge harted or faynt or fieble of spiryte bold hardye or tymerouse feareful of courage after as these thinges minister him matter of teÌ„tacioÌ„ so vseth he him selfe in the maner of his temptacion Nowe likewise as in such folke that are full of yong warme lustie bloud other humors exciting the fleshe to filthy voluptuouse liuing the deuill vseth to make those thinges his instrumeÌ„tes in tempting them in prouoking theÌ„ theruÌ„to where he findeth some folke ful of hote bloud coler he maketh those humors hys instrumeÌ„tes to set their hartes on fyre in wrath very fierce furious angre so where he findeth some folk which thorow some dul melancoliouse humors are naturally disposed to feare he casteth sometime suche a feareful imaginacion in their minde that without helps of god they can neuer cast it out of theyr heartes Some at the sodain fall of some horrible thought into ther mind haue not onely had a great abhominacioÌ„ therat which abhominacion they weâ—l and verteously had therat but the deuil vsing theyr melancolious humor therby theyr natural inclinacioÌ„ to feare for his instrumente hath caused theÌ„ to conceyue there with such a depe drede beside that thei wene theÌ„self with that abhominable thought to be fallen into such an outragious sinne that thei be ready to fal into despayre of grace wening that god hath geueÌ„ them ouer for euer whereas that thought were it neuer so horrible so abhominable is yet vnto them that neuer lyke it but euer styll abhorre it striue stil there against matter of coÌ„flict meâ—ite not any sine at al. Some haue with holding a knyfe in their handâ—s thought sodeynlye vpon the killing of theÌ„selfe forthw t in deuising what an horrible thing it wer if they should mishap so to doe haue falleÌ„ into a feare that they should so do in dede haue with ofteÌ„ thinking theron imprinted that feare so sore in their imaginâ—cioÌ„ that some of them haue not caâ—â—e it of wtout greate difficulty and some could neuer in their life be 〈◊〉 ridde therof but haue after in coÌ„clusioÌ„ miserably doone it in dede but likwise as where the deuill vseâ—h the bloud of a mannes bodye towarde hys purpose in prouoking to leacherye the man muste and doeth with graâ—e and wysedome resyste it so muste that man doe whose melancolyous humors yâ— deuyl abuseth toward yâ— casting of such a desperate dread into his hart Vincent But I praye you vncle what aduice were to be geueÌ„ him in such case Anthony Surely me thinketh hys helpe standeth in two thinges counsayle prayer First as coÌ„cerning couÌ„sayle likewise as it may be that he hath two thynges that hold hym in hys teÌ„ptacion that is to wete some euyl humors of his owne body the cursed deuill that abuseth theÌ„ to his pernicious purpose so must he nede against theÌ„ twaine the couÌ„saile of two maner of folke that is to wete phisicioÌ„s for the bodye phisicioÌ„s for the soule the bodyly phisicioÌ„ shal coÌ„sider what abouÌ„dance yâ— man hath of those euil humors that the deuil maketh his instrumeÌ„tes of in mouing the maÌ„ toward the feareful affeccion aswel by dyet conueneÌ„t medicines mete therefore to resyst them as by purgacions to disburdaine the bodye of theÌ„ nor let no maÌ„ thinke strauÌ„ge that I would aduise a man to take counsayle of a phisicioÌ„ for the bodye in suche a spirituall passion For syth the soule and the body be so knytte and ioyned together that they both make betwene them one person the distemperaunce of either other engendreth sumtime the distemperaunce of both twaine And therfore like as I would aduise euery maÌ„ in euery sicknes of the bodye to be shriuen and seke a good sprituall phisicioÌ„ the sure helth of his soule which shal not onely serue againste perel that may peradueÌ„ture farther growe by that sicknes thaÌ„ in the beginning meÌ„ would wene were likely but the coÌ„fort therof gods fauour encreasing there with shall also doe the body good for which cause the blessed Apoâ—â—le exorteth meÌ„ that they should in their bodilye sicknes induce the priestes sayth that it should doe theÌ„ good both in body soule so woulde I sumtime aduise some meÌ„ in some sicknes of the soule beside their spiritual leach take also some counsaile of the phisicioÌ„ for the body Some that are wretchedly disposed and yet long to be more viciouse than they be goe to phisicions and poticaries and enquire what thynges maye serue to make them more lusty to their foule â—â—eshely delite and were it thaÌ„ any foly vpon the other side if he that feleth hymselfe against his will muche moued vnto suche vnclennes should enquire of the phisicion what thinges without minishing of his health were meete for the minishmeÌ„t of such foule fleshely mocion Of spirituall counsaile the first is to be shriuen that by reason of hys other synnes the deuill haue not the more power vpon hym Vincent I haue heard some saye vncle that when suche folke haue been at shryft their temptacion hath been more brymme vpon them than it was before Antony That thynke I very well but that is a speciall token that shrifte is holesome for them whyle the deuill is with that most wroth You fynde in some places of the gospell that the deuill the parson whom he possessed dyd most trouble when he saw that Christ would cast hym out we must els let the deuil doe what he wyll if we feare his anger for with euerye good dede he wyl waxe angrie than is it in hys shryft to be shewed hym that he not onely feareth more than he nedeth but also feareth where he nedeth not and ouer that is sorye of that thing wherof but if he wyll wyllyngly turne hys good into his harme he hath more cause to be glad First if he haue cause to feare yet feareth he more than he nedeth for there is no deuil so diligent to destroy hym as god is to preserue him nor no deuil so nere him to doe him harme as god is to doe hym good nor all the deuils in hel so strong to inuade hym and assaulte hym as god is to defende hym if he distrust him not but faythfully put his trust in hym He feareth also where he nedeth not for where he dredeth that he were out of goddes fauoure because such horrible thoughtes fall into hys mynde let hym consider that syth they fal into hys mynde agaynst hys wil they be therfore not imputed vnto hym He is finally sadde of that he maye be glad for sith he taketh such thoughâ—es displeasauntly and striueth and fighteth agaynst theÌ„ he hath therby a good token that he is
wil be made riche he speaketh not of the hauing but of the will the desier affeccioÌ„ the loÌ„ging for itâ— for that can not be lightly wtout sinne for the thinge yâ— folke sore long for they will make many shiftâ—s to gâ—at ieopard theÌ„ self therfore to declare that the hauing of riches is not forbyddeÌ„â— but the inordinate affeccioÌ„ of the mind sore set therupoÌ„ The prophet saith Diuitie si afflâ—aÌ„t nolite cor apponere If riches flowe vnto you set not your harts therupoÌ„ And albeit that our lord by the said ensaÌ„ple of the camel or the cable rope to come throw the nedles eye sayde yâ— it is not onely hard but also impossible for a riche man to entre into the kingdome of heaueÌ„ yet he declared that though the riche man can not geat into heauen of him self yet god he sayd can geat hym in wel inough for vnto meÌ„ he said it was â—mpossible but not vnto god for vnto god he sayd al thinges are possible And yet ouer that he tolde of which maner riche men he meynt that could not geat into the kingdome of heaueÌ„ saying Filioli quaÌ„ difficile est confidentes in pecuniis in regnum dei introire My babes howe harde is it for them that put theyr trust and confidence in theyr money to entre into the kingdome of god Vincent This is I suppose vncle very true and els god forbidde For elles were the worlde in a full harde case if euery riche man were in such daunger peril ☞ Anthony That were it Cosin in dede and so I wene is it yet For I feare me to the multitude there be very fewe but that they longe sore to be riche of those that longe so to be very fewe reserued also but that they set theyr heartes very sore thereon Vincent That is Uncle I feare me veri true but yet not the thinge that I was about to speake of but the thing that I would haue saide was this that I can not wel perceiue the world being such as it is so manye poore people therein howe any man maye be riche and kepe him riche without daunger of damnacion therefore For al the while that he seeth poore people so many that lacke while him self hath to geue them and whose necessitie while he hath wherwith he is bound in such case of duetye to releue so farforth that holye Saynte Ambrose sayeth that who so that dye for defaulte where we might help them we kyl them our selfe I can not see but that euery riche man hathe great cause to stande in great feare of damnacioÌ„ nor I can not perceiue as I saie howe he can be deliuered of that feare as long as he kepeth his riches and therfore though he mighte kepe hys riches if there lacked poore men yet stand in goddes fauour therewith as Abraham dyd and many an other holy riche maÌ„ since yet it such aboundance of poore meÌ„ as there be nowe in euery countrey any man that kepeth any ryches it muste nedes be that he hath an inordynate affeccion thereunto while he geueth it not out vnto the poore nedy persoÌ„s that the duety of charitie bindeth straineth him to And thus Uncle in thys worlde at this day me semeth your comforte vnto good men that are riche troubled wyth â—eare of damnacion for the keping can very scantly serue ☞ Antony Harde is it Cosin in many maner thinges to bydde or forbydde affyrme or denye reproue or allowe a matter nakedly proponed and put forth or precisely to saye this thing is good or this thing is nought wythout consideracioÌ„ of the circumstaunces Holy Saint Austen telleth of a phisicioÌ„ that gaue a man a medicine in a certaine disease that holpe him the selfe same man at an other tyme in the selfe same dysease â—ooke the selfe same medicine him selfe and had thereof more harme than good whiche thinge wheÌ„ he shewed vnto the phisicion asked hym wherof that harme shoulde hap that medicine quod he did the no good but harme because thou tookest it when I gaue it the not This answere S. Austen very well alloweth for the though the medicine were one yet might there be peraduenture in the sicknes some suche dyffereÌ„ce as the pacient perceiued not yea or in the maÌ„ him self or in the place or in the time of the yere many thinges might make the let for whiche the phisicion would not than haâ—â— geuen him the selfe same medicine that he gaue him before to peruse euery circuÌ„stance that might Cosin in this matter be touched were to be considered waighed would in dede make this parte of thiâ— deuil of busines a very busy piece of worke a loÌ„g but I shall a litle open the point that you speake of and shall shewe you what I thinke therin wyth as fewe wordes as I conueniently can than wil we goe to dinner First Cosin he that is a riche man kepeth all his good he hath I thinke very good cause to be very frayd in dede And yet I feare me that such folke feare it least for they be very farre froÌ„ the state of good meÌ„ sith if they kepe stil al thaÌ„ are they very farre froÌ„ charitie doe you woâ—e wel almose either liâ—â—le or none at alâ— But nowe is our questioÌ„ Cosin not in what case that riche maÌ„ standeth that kepeth al but whither we should suffer men to stande in a perillous dreade and feare for the keping of any great part For if that by the kepyng still of so much as maketh a riche maÌ„ stil they stand in the state of damnacioÌ„ thaÌ„ aâ—e the curates boundeÌ„ plainly to tel theÌ„ so according to the coÌ„maundemeÌ„t of god geuen vnto theÌ„ al in the persoÌ„ of Ezechyel Si dicente me ad impium morte morieris non annunciaueris ei c. If whan I say to the wicked maÌ„ Thou shalte dye yâ— doe not shewe it vnto him nor speake it vnto him that he may be turned froÌ„ his wicked waye and maye liue he shall soothly dye in his wyckednes hys bloud shall I verilye require of thine handes But Cosin thoughe god inuited men vnto the folowing of him selfe in wyful pouertie by the leauing of altogether at once for his sake as the thing whereby wyth being out of the solicitude of worldlye busines farre froÌ„ the desier of earthly coÌ„modities they may the more spedely geat and attaine the state of spirituall perfeccioÌ„ the hungry desire longing for celestial thinges yeâ— doth he not commauÌ„d euery in aÌ„ so to doe vpon the peril of daÌ„nacioÌ„ For where he saieth Qui noÌ„ renuÌ„ciauerit omnibus que posâ—idet noÌ„ potest esse meus discipulus He that forsaketh not al that euer he hath can not be my disciple He declareth wel by other wordes of his owne in the selfe same place a litle bâ—fore what he meaneth For there saieth he more Si quis
venit ad me non odit patrem suâ—m matrem vxorem filios fratres sorores ad huc autem animam suam noÌ„ potest esâ—e nâ—eus dicipulus He that cometh to me and hateth not his father hys mother his children and hys breâ—hren and hys sisters yea and hys owne lyfe too can not be my dysciple Here meaneth our sauiour Christ that none can be hys disciple but if he loue him so farre aboue al his kinne aboue hys owne lyfe to yâ—â—or the loue of hym rather than to forsake him he shal forsake them al so meaneth he by those other wordes that whosoeuer doe not so renounce forsake al that euer hâ— hâ—th in his owne heart and affeccion that he wil rather leese it al and let it goe euery whitte thaÌ„ deadlye displease god with the reseruing of anye one part therof he can not be Christes dysciple syâ—h Christe teacheâ—h vs to loue God aboue all thing he loueth not God aboue all thing that contrary to gods pleasure kepeth any thing that he hath For yâ— thing he sheweth him selfe to set more by than by god whyle he is better coÌ„tent to lese god than it But as I said to geue awaye al or that no maÌ„ should be riche or haue any substance that find I no coÌ„mauÌ„dement of There are as our sauiour saith in the house of his father many mansions happy shall he be that shall haue the grace to dwell euen in the lowest It semeth verily by the gospel that those which for gods sake suffer penury shal not onely dwel aboue those in heauen that liue here in plenty in earth but also the heauen in some maner of wise more properly beloÌ„geth vnto theÌ„ is more specially prepared for theÌ„ thaÌ„ it is for the riche by that that god in the gospell couÌ„sayleth the riche folke to bye in a maner heaueÌ„ of theÌ„ where he saieth vnto the riche meÌ„ Facite vobis amicos de Mammona iniquitatis vt cum defeceritis recipiant vos in eterna tabernacula Make you friendes of the wicked ryches that whan you fayle here they maye receiue you into euerlasting tabernacles But now although this be thus in respect of the riches and the pouertie compared together yet they being good meÌ„ both there maye be some other vertue beside wherin the riche maÌ„ may so peradueÌ„ture excel that he may be in heauen farre aboue that poore maÌ„ that was here in earth in other vertues farre vnder him as the profe appeareth clerely in Lazarus and Abraham ¶ The .xix. Chapter NOr I saye not this to the entent to comforte riche men in heaping vp of riches for a lytle comforte is bente inough thereto for them They be not so proude hearted and obstinate but that they would I wene to that counsayle be with right lytle exhortacion verye conformable But I say this for those good meÌ„ to whom god geueth substance and the minde to dispose it well yet not the minde to geue it all awaye at once but for good causes to kepe some substance still should not dispaire of goddes fauour for the not doing of the thing which god hath geuen them no commaundemeÌ„t of nor drawen by anye special calling therunto acheus loe that clymed vp into the tree for desier that he had to behold our sauiour at such time as Christ called aloude vnto him sayd zacheus make hast come downe for this daye must I dwel in thy house Zacheus was so glad therof so touched inwardly with special grace to the profite of his soule that whereas al the people murmured much that Christ would call him and be so familiar with hym as of his owne offre to come vnto his house considering that they knewe him for the chiefe of the Publicanes that wer customers or tolle gatherers of themperours dueties all which whole company were among the people sore infamed of rauine extorcioÌ„ and bribery than zacheus not onely the chiefe of that felowship but also growen greatly riche wherby the people accoumpted him in theyr own opinionâ— for a man very sinneful and nought he forthwith by the instinct of the spirite of god in reproche of al such â—emerarious bold blynd iudgement geuen vpon a man whose inwarde mind and sodayn chaunge they cannot see shortly proued them all deceiued and that our lord had at those fewe woordes outwardly spokeÌ„ to him so touched him that his grace so wrought in his heart within that whatsoeuer he was before he was than vnwares vnto them all sodaynly waxen good for he made haste came downe gladly receiued Christ and sayd Loe lord the one halfe of my goodes here I geue vnto poore people yet ouer that if I haue in any thing deceued any maÌ„ here am I ready to recompence him foure folde asmuche Vincent Thys was vncle a gracious hearyng but yet I marueile me suÌ„what wherfore zacheus vsed his woordes in that maner of ordre For me thinketh he shoulde first haue spoken of making restitucion vnto those whom he had begyled and than speake of geuing his almose after For restitucion is you wote well duetye and a thing of such necessitie that in respect of restitucion almose dede is but voluntarye Therefore it might seme that to put men in mind of theyr duetie in making restitucion fyrst and doing theyr almose afterâ— zacheus should haue sayd more conueniently if he had sayd fyrst that he woulde make euery man restitucion whom he had wronged than geue halfe in almose of that the remayned after for only that might he cal clerely his own ☞ Anthony This is true Cosin where a maÌ„ hath not ynough to suâ—fise for bothe but he that hath is not bound to leaue his almose vngeuen to the poore man that is at his hand and peraduenture calleth vpoÌ„ him til he goe seke vp al his creditors and al those that he hath wronged so farre peraduenture asundre that leauing the one good dede vndone the while he may before they come together change that good mind again and dooe neither the one nor the other It is good alway therfore to be doing some good out of hand while we thynke thereon grace shall the better stande with vs and encrease also to goe the farther into the other after and this I aunswere if the man had there done the one out of hand the geuing I meanâ— half in almose not so muche as speake of restitucion till after where as nowe though he spake the one in ordre before the other and yet all at one time the thing remayned still in his libertie to put them both in execucion after such ordre as he should than thinke expedient But nowe Cosin did the spiriâ—e of god tempre the tongue of zacheus in the vtterauâ—ce of these wordes in suche wyse as it may wel aâ—peare the saying of the wyse man to be verifyed in them where he sayeth
thinketh you saye very well Antony I say surely Cosin as I thinke and yet all this haue I sayde concerning them that dwell in such places as thei be neuer like in their liues to come in the daunger to be put to the proofe howbeit many a man may wene himself farther fro that yet may fortune by some one chaunce or other to fall in the case that either for the trouth of fayth or for the trouth of iustice which goe almost alike he may fal in the case But now be you and I Cosin and all our frendes here farre in an other poynt For we be so likely to fall in the experience thereof so sone that it had been more time for vs al other thinges set asyde to haue deuised vpon thys matter and formely to haue setled our self vpon a stedfasâ— poynt long agoe than to begyn to common and counsayle vpon it nowe ☞ Vincent In God fayth vncle you saye therein verye trouth and would God it had come soner in my mynd but better is yet late then neuer And I trust God shal yet geue vs respyte and tyme whereof vncle that we lese no parte I pray you procede nowe with your good counsayle therin ☞ Anthony Uery gladly Cosin shall I nowe goe furth in the fourth temptacion which onely remayneth to be â—reated of and properlye pertayneth whole vnto this present purpose ¶ The second Chapter ¶ Of the fourth temptacion vvhich is persecucion for the fayth touched in these vvoordes of the Prophete Ab incursu et demonio meridiano THe fourth temptacion Cosin that the Propheâ— speaketh of in the fore remembred Psalme Quâ— habitat in a diutorio altissimi c. is playn open persecucion whiche is touched in these woordes Ab incursu et demonio meridiano And of all his temptacions this is the moste perilous the most bitter sharp and the most rigorous For wheras in other temptacions he vseth ether pleasant allectiues vnto sinne or other secret sleyghtes traines and cometh in the night and stealeth on in the darke vnware or in some other parte of the day â—tyeth and passeth by like an arrowe so shaping himself some time in one fashion sumtime in an other so dissimâ—â—ling himself and his high mortal malice that a man iâ— therby so blinded begyled that he may not sometyme perceue well what he is In this teÌ„ptacioÌ„ this plain opeÌ„ persecucion for the fayth he cometh euen in the very midde day that is to wete euen vpon them that haue an high light of fayth shining in theyr heart and openly suffreth himself so plainly be perceiued by his fierce furious malicious persecucion against the faithful christen for hatred of Christes true catholique faith that no manne hauing faith can doubt what he is For in this temptacion he sheweth himself such as the prophet nameth him demonium meridianum the mid day deuill He maie be so lightâ—omly sene with the eye of a faithful soule by his fierce fâ—rious assaut incursion For therfore saith the prophet that the truth of god shal compasse the maÌ„ round about that dwelleth in the faithful hope of his helpe with a pauice Ab incursu demonio meridiano froÌ„ the incursion and the deuil of the mid day because this kind of persecucioÌ„ is not a wylye temptacyon but a furious force and a terrible incursion In other of hys temptacions he stealeâ—h on lyke a Foxe but in thys Turkes persecucion for the faythe he runneth on roaryng with assaulte lyke a rampyng Lyon Thys temptacion is of all temptacions also the moste perilous for whereas in temptacions of prosperitie he vseth onely delectable allectiues to moue a maÌ„ to sinne in other kindes of tribulacions aduersitie he vseth onelye griefe and paine to pull a man into murmure impacience blasphemy in this kind of persecucion for the faith of Christ he vseth bâ—th twaine that is to wit both his allectiues of quiet and rest by deliueraunce from death and payne with other pleasures also of this presente life besyde that the terror and infliccion of intollerable paine and tormente in other tribulacion as lâ—sse of sickenesse or death of our freÌ„des though the pain be peraduenture as great and some time greater to yet is not the perel no where nigh halfe so muche For in other tribulacions as I sayde beefore the necessitie that the manne must of fyne force abyde and endure the payne waxe he neuer so wrothe and impacient therwith is a great occasion to moue him to kepe his pacience therein and be content therewith and thanke God thereof and of necessitie to make a vertue that he maye bee rewarded for But in thys temptacion this peâ—secucion for the faythe I meane not by fight in the â—ielde by which the faythefull manne standeth at hys defence and putteth the faythlesse in halfe the feare and halfe the harme too But where he is taken and in holde and maye for the foreswearing or the denying of his faith bee deliuered and suâ—fered to liue in reste and some in great worldly wealth also In this case I say this thing that he nedeth not to suffre this trouble and payn but he wil is a meruelous grâ—at occasion for him to fal into the sinne that the deuil would driue him to that is to wete the forsaking of his faith and therfore as I say of all the deuils temptacions is thys temptacion this persecucyon for the faith the moste perilous Vincent The more perilous vncle that thys temptation is as in dede of al temptacions the most perilous it is the more nede haue they that stand in peril therof to be before with substaunciall aduise and good counsayle wel armed agaynst it that we may with the coumfort and consolacion therof the better beare that tribulacion when it cometh and the better withstande the temptacion ☞ Anthonyâ— You say Cosin Uincent therin very trueth and I am content to fall therfore in hande therwith but forasmuch Cosin as me thinketh that of this tribulacion somewhat you bee more frayde than I and of trueth somewhat more excusable it is in you thaÌ„ it wer in meâ— my age considered and the sorowe that I haue suffered alreadye with some other consideracions on my part beside reherse you therfore the griefes paines that you thinke in this tribulacion possible to fall vnto you and I shall agaynst eche of them geue you counsayle and rehearse you such occasion of coumfort and consolacion as my poore wit and learnyng can call to my mynd Vincent In good faith vncle I am not al thing afraid in this case onely for my selfe but well you wote I haue cause to care also for many moe and that folke of sondry sortesâ— men and weomen bothe and that not all of one age ☞ Antony Al that you haue cause to feare for Cosin for all them haue I cause to feare with you to syth all your kinsfolkes and alyesâ— whithin a litle be lykewyse vnto me howbeit
he dayly seeth most abounde in the handes of many that be nought Doe not now this great Turke and his baâ—â—awes in al these auauncementes of fortune surmount vâ—â—y farre aboue any christen eâ—tate and any lordes liuing vnder hym And was there not yet hence vpoÌ„ a xâ— yere a goe the great Soudan of Siri whiche many a yere together bare as great a porte as the great Turke and after in one somer vnto the great Turke that whole Empier was loste so maye al his Empire nowe shal hereafter by God his grace be loste into christen mennes handes lykewiâ—e when christen people shal be mended and growe into god his fauour againe But wheÌ„ that whole kingdomes and mighty greate Empiers are of so lytle surety to stand but so soone straâ—slated froÌ„ one man vnto an other what greate thing can you or I yea or any Lorde the greatest in this lande reckon him selfe to haue by the possession of an heape of siluer or golde white and yelowe metâ—al not so profitable of theyr owne nature saue for a litle glistering as the â—ude rusty metâ—all of yron ¶ The .vi. Chapiter ¶ Of the vnsuertie of landes and possessions LAndes and possessions many men yet muche more esteme then money because the landes seme not so casuall as money is or plate for that though theyr other substaunce may be sâ—olne and taken away yet euermore they thinke that theyr land wyll lye styll where it layeâ— but what are we the better that our land can not be styrred but wyl lye sâ—yll where it laye while our selfe maye be remoued not suffered to come neare it what great difference is there to vs whither our substauÌ„ce be mouable or vnmouable syth we be so mouable our selfe that we may be remoued froÌ„ them both lese theÌ„ both twaineâ— sauing yâ— somâ— time â—n the money is the suertie somewhat more For when we â—e fayne our selfe to â—â—ee we may make shifte to cary some of our money with vs where of our land we can not cary one inche If our laÌ„d be a thing of more suertie than ourâ— money howe happeth it than that in this persecucion we be more frayde to lefe it For if it be athing of more surety than can it not so soone be lost In the translacion of these two greate Empiâ—rs Grece first sith my self was borne And after Siry since you were borne to the land was loste before the money was founde Oh Cosin Uincent if the whole worlde were anymated with a reasonable soule as Plato had went it were and that it had wytte and vnderstanding to marke perceiue all thing Lorde God howe the grounde on which a Prince buildeth his palace would lowd laugh his lord to sâ—orne when he sawe him proude of hys possession and hearde hym boaste him selfe that he and his bloud are for euer the very Lorde and oweners of that land For than woulde the grounde thinke that while in him self Ah thou sely poore soule that weneste thou were halfe a God and arte amidde thy glory but a man in a â—aye gowne I that am the grounde here ouer whom thou arte so proude haue had an hundreth such owners of me as thou callest thy selfe mâ—e than euer thou hast hearde the names of And some of them that proudly went ouer my headdeâ— lye nowe lowe in my belly and my â—yde lyeth ouer themâ— and many one shall as thou doest nowe call hym selfe myne owner after theâ— that neyther shal be sybbe to thy bloud or any worde heare of thy name who ought your castle Cosin thre thousand yere a goe Vincent Thre thousand Uâ—eâ—e Naye naye in any Kyng christen or heathen you maye strike â—f a thyrde parte of that well inoughe and as farre as I weene half of the remnauâ—te â—oo In farre feâ—er yeres than thre thousand it maye well fortune that a poore plough mannes bloud maye come vp to a kingdome and a kinges right royal kynne on the other syde fal dâ—une to â—he plough and carteâ— and neither that king knowe that euer he came fro the carte nor that carter knowe that euer he came from the crowne ¶ Antony We finde Cosin Uincent in ful Antentique storyes manye sâ—raunge chaunces as meruelous as that come aboute in the compasse of very fâ—we yeres in effect And be such thinges than in reason so greatly to be sette by that we shoulde esteme the losse at so greate when we see that in the keping our surety is so lytle ☞ Viâ—cent Marrye Uncle but the lesse suretye that we haue to kepe itâ— syth it is a greate commoditie to haue it the fearder by so much and the more lothe we be to forgoe it ☞ Anthony That reason shall I Cosin turne againste your selfe For if it be so as you saye that syth the thinges be commodious the lesse suerty that you see you haue of the keping the more cause you haue to be afrayde of the losing Than on the other side the more that a thinge is of hys nature such that the commoditye thereof bringeth a man lytle suerty and much feare that thing of reason the lesse haue we cause to loue And than the lesse cause that we haue to loue a thinge the lesse cause haue we to care theâ— fore or feare the losse thereof or be loth to goe therefrom The .vii. Chapter ¶ These outvvarde goodes or giftes of fortune are tvvo maner vvise to be coâ—sidered WE shal yet Cosin considre in these outwarde goodes of fortune as riches good nameâ— honest estimacion honorable fame aâ—d authoritie In all these thynges we shal I saye consydre that eyther we loue them and set by them as by thynges commodious vnto vs for the state and condicion of thys present lyfe or els as thynges that we purpose by the good vse therof to make theÌ„ matter of oure merite with god his helpe in the lyfe after to come Let vs than first consider theÌ„ as thinges set by and beloued for the pleasure and commoditie of them for thys presente lyfe The .viii. Chapter ¶ The 〈…〉 of riches being â—â—t by â—ut for this â—â—â—â—â—nt lyfe NOwe riches loued and set by for such if we consider it wel the commoditâ—e that we take therof is nâ—t so great as our owne fond affeccion and faÌ„tasy maketh vs imagine it It maketh vs I say not nayeâ— goe muche more gaye and glorious in sight garnished with silke but cloth is within a litle as warme It maketh vs haue great pleâ—â—y of many kinde of delicate and delicious victual and thereby to make more exceâ—se but leâ—se exquisâ—te aâ—d lesse superfluous fare with feâ—er suâ—â—aytes and fewer feuâ—rs growyng theron to were within a litle as wholesome than the labour in the getting the feare in the keâ—yng the payne in the partyng fro doe more thâ—n â—ounteâ—payse a great parte of al the pleasure and commoditie that they bryng Besydes thys that riches is the thyng that taketh many tymes froÌ„â—is maister al his
can not well rule one For howe many hath nowe thys great Turke yet aspireth to moe And those yâ— he hath he ordereth euyl yet him selfe worse Than offices roumes of authoryâ—ye if men desier them onely for theyr worldly faÌ„tasies who can looke that euer they shal occupie theÌ„ wel but abuse theyr authorytie doe therby greate hurte For than shal they fal froÌ„ indifferency maintaine false matters of theyr freÌ„des beare vp theyr seruaÌ„tes such as depend vpoÌ„ theÌ„ with bearing downe of other innoceÌ„t folke not so able to doe hurte as easie to take harme ThaÌ„ the lawes that are made against malefactors shall they make as an olde Philosopher saied to be much like vnto cobbewebbes in whych the litle gnattes flies stycke styl haÌ„g fast but the great huÌ„ble bees breake theÌ„ flye quite thorowe then the lawes that are made as a buckler in the defeÌ„ce of InnoceÌ„tes those shal they make serue for a sword to cut soâ—e wouÌ„ded theÌ„ with therwith wouÌ„d they theyr own soules sorer And thus you se Cosin that of al these outeward goodes which merâ—â—al the goodes of fortune there is neuer one that vnto theÌ„ which longe therforeâ— not for any godly purpose but onely for theyr worldly welth hath anye great commoditie to the body yet are they al in suche case besides that very deadly destruccioÌ„ vnto the soule ¶ The .xiii. Chapter ¶ VVhither men desier these outvvard goodes for theyr onely vvorldly vvelthe or for any good verteous purpose this persecucionâ— of the Turke agâ—inste the faith vvil declare and the coÌ„forte that both tvvaine may rake in the lesyng them thu◠¶ Vincent VErely good Uncle this thing is so plainly true that no maÌ„ may with any good reasoÌ„ deny it But I weeâ—e Uncle also that there wil no maÌ„ say nay For I see no maÌ„ that wil for very shame coÌ„fesse that he desireth riches honour renowne offices roumes of authoritie for his onely worldly pleasure For euery maÌ„ would faine seme as holy as a horse And therfore wil euery maÌ„ saye would it were so beleued to that he desireth these thinges though for his worldly welth a litle so yet principally to merite therby thorowe doing some good dede therwt. Anthony This is Cosin very sure so that so doth euery maÌ„ say but first he that in the desier therof hath his respect therin vnto his worldly welth as you saye but a litle so so much as hym self weeneth were but a litle may sone proue a great deale to muche and many men wyll saye so to that haue in dede theyr principal respect vnto theyr worldely commoditie and vnto godward therin litle or nothing at al yet they pretend yâ— contrarye and that vnto theyr owne harme quia deuâ— nâ— irridetur God can not be mocked And some peraduenture knowe not well theyr owne affeccion theÌ„ selfe but there lieth more imperfeccion secrete in theyr affeccion thaÌ„ them selfe are wel ware of which onely god beholdâ—th and therefore sayeth the Prophets vnto god Imperfectum meum viderant oculi â—ui Myue imperfeccion haue thy yien beholdeÌ„ For which the prophete praieth Ab occultis meis mundâ— me domâ—neâ— From my hid sinnes clense thou me good lord But nowe cosin thys tribulacion of the Turke if he so persecute vs for the fayth that those that wyll forsake theyr fayth shall kepe theyr goodes and those shall lese theyr goodes that will not leaue theyr faith This maner of persecucion loe shal like a touch stone trye them and showne the fayned from the true minded and teache also them that weene they meane better than they doe in dede better to deserne theÌ„ selfe For someâ— there are yâ— weene they meane wel while they frame theÌ„ felfe a conscyence euer kepe stil a great heape of superfluous substaunce by them thinking euer â—â—il that they will bethinke theÌ„ selfe vpon some good dede wheron they will wel bestowe it once or els theyr executors shal But if they lye not vnto theÌ„ self but kepe theyr goodes for anye good purpose to the pleasure of god in dede thaÌ„ shall they in this persecucion for the pleasure of God in the keping of hys faith be glad for to depart fro theÌ„ And therfore as for al those thinges the losse I meane of al those outwarde thinges that men cal the giftes of fortune this is me thinketh in this Turkes persâ—cucion for the faith consolacion great sufficient yâ— sith euery maÌ„ that hath theÌ„ either setteth by theÌ„ for the worlde or for God He that setteth by theÌ„ for the worlde hath as I haue shewed you litle profite by theÌ„ to the body great harme vnto yâ— soule ' And therfore may wel if he be wise reckoÌ„ that he winneth by the losse although he loste theÌ„ but by some commen chaunce And much more happy thaÌ„ while he leseth them by such a meritorious meane And on the tother side he that kepeth them for some good purpose entending to bestowe theÌ„ for the pleasure of god the losse of theÌ„ in thys Turkes persecucion for keping of the fayth can be no maner griefe vnto him sith that by his so parting froÌ„ theÌ„ he bestoweth them in such wyse vnto gods pleasure that at that tyme wheÌ„ he leseth theÌ„ by no way could he bestowe theÌ„ vnto hys high pleasure better For though it hadde beene peraduenture better to haue bestowed â—heÌ„ wel before yet sith he kepte theÌ„ for some good purpose he woulde not haue lefte them vnbestowedâ— if he had foreknoweÌ„ the chaunce but being nowe preueÌ„ted so by persecucion the he can not bestowe them in that other good waye that he would yâ—t while he parteth from them because he wyll not parte from the fayth though the deuils escheator violently take them from him yet willingly he geueth them to God ¶ The .xiiii. Chapter ¶ An other cause for vvhich any man should be content to forgoe his goodes in the Turkes said persecucion Vincent I Can not in good faythe good Uncle saye naye to none of thys and in dede vnto them that by the Turkes ouer runninge of yâ— countrey were happed to be spoiled robbed al theyr substaunce mouable vnmouable berefte loste alreadye theyr persones onely fled and safe I thinke that these consideracions coÌ„sidered therwith that as you lately sayde theyr sorowe coulde not amend theyr chaunce I mighte vnto theÌ„ be good occasion of coÌ„fort cause them as you sayde make a vertue of necessitie but in the case Uncle that we nowe speake of yâ— is to wete where they haue yet theyr substauÌ„ce vntouched in theyr own haÌ„des that yâ— keping or the losing shal hang both in ther owne haÌ„des by the Turkes offer vpoÌ„ the retaining or the renouncing of the christeÌ„ faith here vncle I find it as you said yâ— this teÌ„ptacioÌ„ is most sore moste perilous For I feare me yâ— we shal finde fewe of such as haue
therfore if yoâ— wil well do rekeÌ„ your selfe very sure that when you deadly displease god for the geatting or the keping of your goodes god shal not suffer those goodes to doe you good but either shal he take them shortly from you or suffer you to kepe them for a litle whyle to your more harme and after shal he wheÌ„ you least loke therefore take you away from them and than what an heape of heauines wyl there enter into your heart when you shall see that you shal sodainly so go froÌ„ your goodes and leaue them here in the earth in one place and that your body shal be put in the earth in an other place and which thaÌ„ shal be most heauines of al when you shal feare and not without great cause that youre soule shall firste forthwith and after that at the fynal iudgement your body to be driueÌ„ down depe towarde the centry of the earth into the fiery pitte doÌ„geon of the deuil of hell there to tary in torment world without ende What goodes of this world can any maÌ„ imagine wherof the pleasure and commoditie could be such in a thousande yeare as were able to recompence that intollerable payn that there is to be suffered in one yeare or in one day or one howre either yea theÌ„ what a madnes is it for that poore pleasure of youre worldly goodes of so few yeares to cast your self both body and soule into the euerlasting fier of hel wherof there is not minished the mouÌ„tenaunce of a moment by the lying there the space of an hundreth thousande yeares And therfore our sauiour in fewe wordes concluded confuted al these folyes of them that for the short vse of this worldly substaunce forsake him and his fayth and sell their soules vnto the deuill for euer where he sayeth Quid prodest homini sivniuersum mundum lucretur anime veroâ— sue detrimentum patiatur what auaileth it a maÌ„ if he wanne all the whole world lost hys soule This were me thynketh cause occasion inough to him that had neuer so much part of this world in his hand to be content rather to lese it al than for the retaynyng or encreasyng of hys worldly goodes to leese and destroye hys soule Vincent This is good vncle in good fayth very true and what other thing any of them that would not for this bee contente haue for to alledge in reason for the defence of their folye that can I not ymagine nor lust in this matter to play their parte no longre But I pray God geue me the grace to playe the contrary parte in dede and that I neuer for anye goodes or substaunce of this wretched world forsake my fayth toward God nether in heart â—or tong as I trust in his great goodnes I neuer shall ¶ The .xv. Chapter ¶ This kind of tribulacion trieth vvhat mind men haue to theyr goodes vvhich they that are vvyse vvil at the fame therof see vvel and vvisely layd vp safe before ME thinketh Cosin that this persecucion shal not onelye as I sayde beeforeâ— trye mennes heartes when it cometh make them know their owne affeccions whither they haue a corrupt gredy couetous mind or not but also the very fame and expectacion therof may teache them this lesson ere euer the thing fall vpon them it selfe to theyr no little fruite if they haue the witte and the grace to take it in tyme whyle they maye For nowe maye they find sure places to lay their treasures in so that al the Turkes armie shal neuer fynde it out ¶ Vincent Mary vncle that way they will I warrant you not forgeat as neare as their wittes wil serue theÌ„ But yet haue I knowen some that haue ere this thought that they had hidde their money safe ynough digging ful diepe in the grounde and haue missed it yet when they came agayne and haue founde it digged oute and caried away to theyr handes Anâ—ony Naye fro theyr handes I wene you woulde say and it was no meruayle For some suche haue I knowen tooâ— but they haue hyd theyr goodes foolishly in such place as they were well warned before that they shoulde not and that were they warned by hym that they wel knewe for suche one as wist wel inough what would come theron ¶ Vincent Than were they more than madde But did he tell them too where they should haue hydde it to haue it sure ☞ Anthony Ye by S. Mary did he For els had he told them but halfe a tale but he tolde them a whole tale byddyng them that they shoulde in no wise hyde theyr â—reasure in the ground he shewed theÌ„ a good cause for there theues vse to digge it out and steale it away ¶ Vincent Why where shoulde they hyde it than sayde he For theues may happe to fynd it oute in any place Anthony Forsothe he counsayled them to hyde theyr treasure in heauen and there laye it vp for there it shal lye safe For thither he sayde there can no thefe come tyll he haue left hys thefte and be waxen a true man fyrst And he that gaue this counsayle wiste what he sayde well yonough For it was oure Sauioure hymselfe whiche in the syxth Chapter of Saincte Mathewe sayeth Nolite thezaurizare v obis thezauros in terra v bi erugo et tinea demolitur et v bi fures effodiunt et furantur Thesaurizate vobis thesauros in celo vbi ne que erugo neque tinea demolitur et v bi fures non effodiunt nec furantur vbi enim est thesaurus tuuâ— ibi est et cor tuum Hoorde not vp for you treasures in earth where the â—ust and the mothes fret it oute and where theues dygge it oute and steale it away But hoorde vp your treasures in heauen where â—eyther the ruste nor the mothe frette them oute and where theues digge theÌ„ not out nor steale them away For where as is thy treasure there is thy hert too If we would wel consider these wordes of our Sauiour Christ we should as me thinke nede no more couÌ„sel at al nor no more comfort neither concerning the losse of our temporal substaunce in thys Turkes persecucion for the fayth For here our lord in these wordes teacheth vs where we may lay vp our substaunce safe before the persecucion come If we putte it into the poore mens bosomes there shall it lye safe For who woulde goe searche a beggars bagge for moneye if we deliuer it to the poore for Chrystes sake we deliuer it vnto Christe himselfe and than what persecutour can there bee so strong as to take it out of hys hande ☞ Vincent These thinges are vncle vndoubtedly so true that no man may with woordes wrestle therwith but yet euer there hangeth in a mans heart a lothenes to lacke a liuing Anthony There doeth in dede in theyrs that eyther neuer or but seldom heare any good couÌ„sel there against And when they
forsake Christ for them which while he liued for our sake forsoke al the world beside the suffring of shameful painful death whereof we shall speake after If we these thinges I say wil coÌ„sider wel wil pray god with his holy hand to print theÌ„ in our heartes wil abyde and dwel styll in the hope of his helpe hys trueth shal as the prophete sayth so coÌ„passe vs about with a pauice yâ— we shall not nede to bee afrayd ab incursu et demonio meridiano of this incursion of this midde day deuil thys open plain persecucion of the Turkeâ— for any losse that we can take by the bereuing from vs of our wretched worldlye goodes for whose shorte smal pleasure in thys life forborne we shal be with heauenly subâ—taunâ—e euerlastinglye recompensed of God in ioyful blisse and glorye ¶ The .xvii. Chapter Of bodely payn and that a man hath not cause to take discoÌ„fort in persecucion though he fele himselfe in an horror at the thistking vpon the bodely payne ¶ Vincent FOrsoth vncle as for these outward goodes you haue so farâ—orth saide that albeit no man caÌ„ be sure what strength he shal haue or how faint howe feble he may hap to find himself wheÌ„ he shal come to the point therfore I can make no warraÌ„tise of my selfe seing that S Peter so sodainly fainted at a womaÌ„s word so cowardly forsoke his maister for whom he had so boldlâ— fought wÌ„tin so few houres afore And by that fal in forsakiÌ„g wel perceued that hâ— had been rash in his promise and was wel woorthy to take a fall for puttyng so full trust in himselfe yet in good fayth me thinketh nowe and God shall I trust helpe me too kepe this thought stil that if the Turke should take al that I haue vnto mi very shyrt except I forsake my fayth offre it me al again with .v. times asmuch therto to fal into his secte I would not once sticke thereat rather to forsake it euery whit theÌ„ of Christes holy faith to forsake any one poynt But surely good vncle wheÌ„ I bethinke me farther on the griefe the payne that may turne vnto my flesh here fynd I that feare that forseth my heart to treÌ„ble Anthony Neither haue I cause to meruayle therof nor you Cosin cause to be dismayde therefore The great horror feare that our Sauiour had in his own flesh agaynst his paynful passioÌ„ maketh me litle to meruayl may wel make you take that comfort to that for no such maner of gendring felt in your seÌ„sual partes the flesh shrinketh at the meditacion of payne and death youre reason shal geue ouer but resist it and manlye maister it and though you woulde fayne flee from the payneful death and be loth to come thereto yet may the meditacion of his great grieuous agony moue you him selfe shall if you so desyre him not fayle to worke with you therin geat and geue you the grace that you shal submit and conforme your will therin vnto his as he did his vnto hys father shal therupon be so coÌ„forted with the secret inward inspiracion of his holy sprite as he was with the personal presence of that Angell that after his agony came comforted him that you shall as his true disciple folow hym and with good will without grudge doe as he did and take your crosse of pain passion vpon your backe and dye for the trueth with him therby raigne with him crouned in eternal glory And this I say to geue you warning of the thyng thaâ— is truth to th entent whan a man feleth such an horror of death in his heart he should not therby stand in outragious feare that he were fallyng for many such men standeth for al that feare full fast And finally better abydeth the brunte when god is so good vnto hym as to bryng hym therto and encourage hym therin thaÌ„ doth some other that in the beginning feleth no feare at al and yet may it be and most ofteÌ„ so it is for god hauing many mansions and all wonderful welthfull in his fathers house exalteth not eueri good maÌ„ vp to the glory of a martyr but foreseing their infirmitie that though they be of good wyll before and peraduenture of right good courage to would yet play S. Peter if they wer brought to the poynt and therby bryng theyr soules into the perill of eternall damnacion He prouideth otherwyse for them before they come thereat and eyther findeth away that men shal not haue the mynd to lay any handes vpon them as he founde for his diâ—ciples wheÌ„ hymself was willingly takeÌ„ or that if they set hand on theÌ„ they shal haue no power to holde theÌ„ as he founde for S. Iohn theuangelist whiche lette his sheete fall from hym whereupon they caught holde and so stedde hymselfe naked awaye and scaped fro them or thoughe they hold him and bryng him to prison to yet god sometyme deliuereth them thence as he did S. Peter and sometyme he taketh them to him out of the pryson into heauen and fuffereth them not to come to their torment at all as he hath done by many a good holy man And some he suffereth to be brought into the tormente and yet he suffereth them not to dye therin but lyue many yeares after and dye their natural death as he did S. Iohn theuangelist and by mani an other moe as we maye well see bothe in sundrye stories and in the Epistles of Saincte Ciprian also And therefore whiche waie GOD wyll take with vs we can not tell but surelye if we be true Christian men this can we wel tell that withoute anye bolde warrantise of oure selfe or foolishe truste in oure strength we be bound vpon pain of damnacion that we be not of the contrarye mynde but that we wyll wyth hys helpe how lothe so euer we fele oure fleshe thereto rather yet than forsake hym or hys fayth afore the worlde whyche if we dooe he hath promysed to forsake vs afore hys father and all the holy coumpanye of heauen Rather I saye than we would so dooe we would with his helpe endure and sustayn for his sake all the tormentrye that the deuyll with all hys faithlesse tormentors in thys world would deuyse And then when we be of thys mynde and submytte oure wyll vnto hys and call and praie for hys grace we can tell well ynough that he will neuer suffre them to putte more vpon vs than his grace wyll make vs all to beare but wyll also wyth theyr temptacion prouyde vs for a sure waye for Fidelis deus sayth Saynct Paule Qui non patitur vos tentari supra id quod potestis sed dat etiam cum temptatione prouentum GOD is sayth the Apostle faythfull whiche suffereth you not to be tempted aboue that you maye beare but geueth also with the temptacyon a waye oute For eyther as I sayde he will keepe vs oute of
theyr handes thoughe he beefore suffre vs to be feared wyth them to proue oure faith wythal thaâ— we may haue by the examinacioÌ„ of our own mind some coumforte in hope of hys grace and some feare of oure owne frayltie to dryue vs to call for grace or elles if we fall in theyr handes so that we fall not fro the trust of hym nor cease to call for his helpe hys trueth shal as the prophete saieth so compasse vs about with a pauiceâ— that we shall not neede to feare this incursion of thys midde daye deuyll For eyther shall these Turkes hys tormentors that shall entre this and and persecute vs eyther they shall I saye not haue the power to touche oure bodies at all or elles the shorte payne that they shall putte vnto oure bodyes shall turne vs to eternall profite bothe in oure soules and in oure bodies too And therefore Cosin to beegynne with lette vs be of good coumforte For sythe we be by oure fayth verye sure that holy Scripture is the woorde of god and that the worde of god can not be but verye true and that we see that bothe by the mouthe of his holye Prophete and by the mouthe of his blessed Apostle also god hath made vs so faithfull promyse bothe that he wyll not suffre vs to be tempted aboue oure power but wyll bothe prouyde a waye out for vs and that he wyll also rounde aboute so coumpasse vs with his pauice and defende vs that we shall haue no cause to feare this midde daye deuyl with all his persecucion we can not nowe but be verye sure excepte we be verye shamefullye cowardous of hearte and towarde god in fayth out of measure fainte and in loue lesse thaÌ„ leuke warme or waxen euen kaye colde we maie be verie sure I saie that either God shall not suffre the Turkes to inuade this lande or if thei dooe god shal prouide suche resistence that thei shall not preuaile or if thei do preuaile yet if we take the wai that I haue tolde you wee shall by theyr persecucyon take lytle harme or rather no harme at all but that that shall seme harme shall in dede bee to vs no harme at al but â—ood for if god make vs kepe vs good meÌ„ as he hath promised to doe if we pray therfore thaÌ„ saith holi scripture Bonis omnia cooperantur in bonum Unto good folke all thynges turne them to good and therfore Cosin syth that God knoweth what shall happe and not we lette vs in the meane whyle with a good hope in the helpe of Goddes grace haue a good purpose with vs of sure standing by his holy faith againste all persecucions from which if we should which our lord forbidde hereafter either for feare or pain for lacke of grace lost in our owne default myssehappe to decline yet had we both wonne the well spent time in thys good purpose before to the minishmeÌ„t of our payne and were also much the more lykely that god shoulde lyft vs vp after oure fall and geue vs his grace againe howbeit if this persecucion come we be by this meditacion and well continued entente and purpose beefore the better strengthed and comfirmed and muche the more lykely for to stand in dede And if it so fortune as with gods grace at meÌ„s good prayers and amendment of our euill lyues it maye fortune ful well that the Turkes shall eyther be well withsâ—anden and vanquished or paraduenture not inuade vs at all than shal we perdye by this good purpose geat our selfe of god a very good cheape thanke and on the other side while we now thinke theron as not to thynke thereon in so great lykelihode therof I wene no wise man can If we shoulde for the feare of worldly losse or bodelye paine framed in oure owne mindes thinke that we would geue ouer and to saue our good and oure lyues forsake our Sauiour by deniall of hys fayth than whither the Turke come or come not we be gone from god the whyle and then if they come not in dede or come be driuen to fâ—yghte what a shame should thys be to vs before yâ— face of god in so shameful cowardous wyse to forsake hym for feare of that payne that we neyther felt nor neuer was falling towardes vs. Vincent By my trouth vncle I thanke you me thynke that though you neuer sayd more in the matter yet haue you euen with this that you haue of the feare of bodelye payne in this persecucion spoken here already merueilously comforted my heart ☞ Antony I am glad Cosin if your heart haue takeÌ„ comfort therby but and if you so haue geue god the thanke and not me for that worke is his and not mine For neyther am I able any good thynge to saye but by hym nor al the good wordes in this world no not the holy wordes of god himself and spokeÌ„ also with his own holy mouth can be able to profite the man with thâ— sound entring at his eare but if the spirite of god therwith inwardely worke in his soule but that is his goodnes euer ready to do except the let be thorowe the vntowardnes of our owne frowarde wyl ¶ The .xviii. Chapter Of comforte agaynst bodely payn and fyrst agaynst captiuytie ANd therfore now being somwhat in comfort and courage before wherby we may the more quietly consider euery thyng which is somewhat more hard and difficile to do whan the heart is before taken vp and oppressed with the troublous affeccion of heauy sorowful feare lette vs examine the wayght and substaunce of these bodily paynes as the sorest part of this persecucion whiche you rehearsed beefore whiche were if I remember you righte thraldome imprisonment painful and shameful death And first let vs as reason is begynne with the thraldome for that was I remember the fyrst Vincent I praye you good vncle say thaÌ„ somewhat thereof for me thinketh vncle that captiuitie is a merueilous heauy thing namely whaÌ„ they shal as they most coÌ„monly doe cary vs farre from home into a strauÌ„ge vncoth lande ¶ Anthony I cannot saye naye but that some grief it is Cosin in dede but yet as vnto me not halfe so much as it would beâ— if they could cary me out into any such vnknoweÌ„ countrey that god would not wete where nor finde the meane to come at me but in good faith Cosin nowe if my transmigracion into a straunge countrey shoulde bee any greate griefe vnto me the fault should be much in my self For sith I am very sure that whithersoeuer men coÌ„uay me god is no more verely here then he shal be there if I geat as I may if I will the grace to set my whole heart on himâ— and long for nothing but hym it can than make no great matter to my mynd whither they cary me hence or leaue me here And thaÌ„ if I find my mynd much offended therewith that I am not stil here in my own
receyuyng the impressyon of affeccions is common vnto menne and beastes Another maner of receiuing affeccions is by the meane of reason whichâ— both ordinately tempereth those affeccions that the bodely .v. wittes imprint and also dysposeth a man many tymes to some spiritual vertues very contrarye to those affeccions that are fleshly and seÌ„sual And those reasonable disposicions been affeccions spirituall and proper to the nature of man and aboue the nature of beastes Now as our gostly enemy the deuil enforceth hymselfe to make vs leane to the sensuall affeccions and beastly so doth almightye God of hys goodnes by hys holye spirite inspire vs good mocions with ayde and helpe of hys grace towarde the tother affeccions spirituall and by soondrye meanes instructeth oure reason to leane vnto them and not onelye to receyue them as engendred and planted in our soule but also in suche wyse water them with wyse aduertisement of godly counsayle and continuall prayer that they maye be habitually radycate surely take depe roote therein and after as the tone kynde of affeccion or the tother beareth the strength in our heart so be we stronger or febler agaynst the terror of death in thys cause And therefore will we Cosin assaye to consider what thinges there are for which we haue cause in reasonâ— to master that affeccion fearefull and sensuallâ— and thoughe we cannot cleane auoide it and put it awayâ— yet in such wyse to bridle it at the leasteâ— that it â—unâ—â— not out so farre like â—n head stronge horseâ— that spite of oure â—eeth it carye vs out vnto the deuill Lette vs therfore now consider and waie wel thys thyng that we dreade â—o sore that is to witte shamefull and painfull death ¶ The .xxii. Chapter Of death considered by himselfe alone as a bare leauing of this lyfe onely ANd firste I perceyue well by these two thinges that you ioyne vnto death that is to witte shameful and painful You would esteme death so much the lesse if he should come alone without eyther shame or pain Vincent Without doubte vncle a greate deale the lesse but yet though he should come without theÌ„â—oth by hymselfe whatsoeuer I would I wete wel many a man would be for all that very loth to dye Antony That I beleue wel Cosin and the more pitie it is for that affeccion happeth in very fewe but that eyther the cause is lacke of faithâ— lacke of hope or finally lacke of witte They that beleue not the lyfe to come after thys and weÌ„ne themselfe here in welth are loth to leaue this for than they thynke they lese all and therof cometh the manifold foolishe vnfaithfull wordes which areâ— so rise in ouer many mennes mouthes this world we know and the other we know not and that some say in sporte and thinkeâ— in earnest the deuil is not so blacke as he is painted and let him be as blacke as he wil he is no blacker than a crowe with many suche other foolishe fantasies of thesame sort some that beleue wel inough yet thorow the leudenes of liuing fal out of good hope of saluacioÌ„ and thaÌ„ though they be loth to dye I very litle meruayle howbeit some that purpose to mend and would fayne haue some tyme left the lenger to bestowe some what better maye peraduenture be loth to die also by by and that maner lothenesse albeit a very good wyl gladlye to die and to be with god were in mi mind so thankful that it were wel able to purchase as ful remissioÌ„ both of sinne and pain as peraduenture he were like if he liued to purchase in many yeres penaunce yet will I not say but that suche kinde of lothenes to die may be before god alowable Some are there also that are loth to die that are yet very glad to dye and long for to be dead ¶ Vincent That were vncle a very straunge case Antony The case I feare me Cosin falleth not ofteÌ„ but yet sometyme it doeth as where there is any man of that good minde that S. Paul was which for the longing that he had to be with god woulde fayne haue been dead but for the profit of other folke was content to liue here in payn differre and forbeare for the while his inestimable blisse in heauen Cupio dissolui esse cum christo bonum autem mihi manere propter vos but of all these kyndes of folkes Cosin that are loth to dye except the first kind onely that lacketh fayth there is I suppose none but that except the feare of shame or sharpe paine ioyned vnto death shoulde be the let woulde els for the bare respect of death alone let to departe hence with good wil in this case of fayth well witting by his fayth that his death taken for the fayth shoulde clense him cleane of al his sinnes and sende hym straight to heauen And some of those namely the laste kynde are suche that shame and payn both ioyned vnto death were vnlikely to make them loth death or feare death so sore but that they woulde suffre death in thys case wiâ—h good wyll sith they knowe well that the refusing of the fayth for any cause in thys worlde were the cause neuer so good in sighte shoulde yet seuer them from god wiâ—h whoÌ„ saue for other folkes profit they so faine would be And charitie can it not bâ— for the profite of the whole worlde deadly to displease him that made it Some are there I saye also that are loth to dye for lacke of witte whiche albeit that they belâ—ue the worlde that is to come and hope also to come thyther yet they loue so muâ—he the wealth of thys worlde and suche thynges as delight them therin that they would fayne kepe them as long as euer they mighte euen with tooth and nayle And when they maye be suffered in no wyse to kepe it no lengerâ— but that death taketh them â—herefâ—o than if it maye be no better they will agree to be as soone as they be hence hawsed vp into heauen and bee with GOD by and by These folke as verye nedyote fooles as he that had kepte from hys chyldehodde a bagge full of chery sâ—ones and casâ—e suche a fantasye thereto that he woulde not goe from it for a bygger bagge fylled full of golde These folkes fare Cosinâ— as Esope telleâ—h in a fable that the snayle did for when Iupiter whom the Poetes fayne for the greate God inuited al the poore wormes of theaâ—th vnto a greate solemne feaste that it pleased hym I haue forgotten vpon what occasion vpon a tyme to prepare for them the snaile kept her at home woulde not come therat And when Iupiter asked her after wherâ—ore she came not at his feast where he sayd she shoulde haue bene welcome and haue faren well and should haue seen a goodly palace and been delighted with many goodly pleasures she aunswered him that she loâ—ed no place so wel as her own house
is no doubt but I woulde muche regarde the commendacion of those commendable folke and not regarde of a rishe yâ— railing of all these ribauldes ¶ Anthony Than Cosin can there no maÌ„ that hath faith accompte hymselfe shamed here by any maner death that he suffereth for the fayth of Christe whyle howe vile and howe shamefull soeuer it seme in the syghte here of a fewe worldly wretches it is alowed approued for very precious and honorable in the sighte of god and all the glorious company of heauen which as perfectly stande and behold it as these peuishe people doe are in nomber moe than an hundred to one and of that hundred euery one an hundreth tymes more to be regarded and estemed than of the tother and hundred suche whole rabbles And now if a man would be so madde as for feare of the rebuke that he should haue of such rebuke ful beastes he would be ashamed to coÌ„fesse the fayth of Chriâ—t than with fleing from a shadowe of shame he should fall into a very shame and a deadly painfull shame in dede for than hath our Sauiour made a sure promise that he wil shewe himselfe ashamed of that man before the father of heauen al his holy angels saying in the .ix. Chapter of S. Luke Qui me erubuerit meo sermones huncfilius hominiâ— erubesset quum venerit iâ— maiestate sua patris sanctorum angeloâ—um He that is ashamed of me and my wordes of him shal the sonne of man be ashamed when he shall come in the maiestie of hymselfe and of his father and of the holy Aungels And what maner a shamefull shame shall that be than if a mannes chekes glowe some tyme for shame in thys worlde they will fall on fyer for shame when Christe shall shewe hymselfe ashamed of them there to suffer the thing for Christes faith that we worldly wretched fooles wene were villanie and shame the blessed Apostles reckened for greate glory For they when they were with dispite and shame scourged and therupon coÌ„maunded to speake no more of the name of Christ wente their waye fro the counsayle ioyfull and glad that god had vouchesafed to doe them the worship to suffre shamefull dispite for the name of Iesu and so proude were they of that shame and vilanous payne put vnto them that for all the forbidding of that great couÌ„saile assembled thei ceased not eueri day to preache out the name of Iesu stil not in the temple onely oute of which they were fet and whipped for thesame before but also to double it with went preachyng that name about from house to house to I would sith we regard so greatly thestimacion of worldly folkes we woulde among many noughtie thinges that they vse regarde also some such as are good for it is a maner among theÌ„ in many places that some by handy crafte some by marchandise some by other kinde of liuyngâ— aryse come forward in the world coÌ„monly folke are inowe set forth to conuenient masters vnder whoÌ„ they be brought vp and growe but whensoeuer nowe they fynd a seruauÌ„t suche as disdaineth to doe suche thynges as he that is his master did while he was seruaunte hymselfe that seruaunt euery maÌ„ accompteth for a proude vnthrifte neuer like to come to good proofe Let vs so marke consider this and waye well therwithal that oure master Christe not the master onely but the maker of all this whole worlde was not so proude to disdayne for oure sakes the moste villanous and moste shamefull death after the worldly accompte that then was vsed 〈◊〉 the worlde and the moste dispightefull mockyng therwith ioyned to most greuous payn as crownyng hym with sharpe thorne that the bloud ranne downe about his face than they gaue hym a rede in his hand for a septre and kneled downe to hym and saluted hym lyke a king in scorne and bet then the rede vpon the sharpe thornes about hys holy head now saith our sauiour that the disciple or the seruaunt is not aboue hys master and therfore sith our master endured so many kyndes of paynfull shameâ— very proude beastes maye we wâ—ll thynke our selfe if we disdayne to doe as our master did And wheras he thorow shame ascended in to glory we would be so madde that we rather wil fall into euerlastyng shame both before heauen and hell than for feare of a short worldly shame to folowe him â—nto euerlasting glory ¶ The .xxiiii. Chapter Of paynful death to be suffred in the Turkes persecucion â—or the fayth Vincent IN good fayth vncle as for the shame ye shall nede to take no more payn for I suppose surely that any man that hath reason in his head shall holde hymselfe satisfied with this but of trueth vncle all the pinche is in the payn For as for shame I perceiue wel now a man maye with wisdom so master it that it shall no thyng moue hym at all so farre forth that it is almost in euery countrey become a comen prouerbe that shame is as it is taken but by god vncle all the wysdome in thys worlde can neuer â—o master payne but that payne wyll be paynfull spite of all the witte in thys worlde Antony Trouth is it Cosin that no man can with al the reason he hath in suche wyse chaunge the nature of pain that in the hauing of payn he fele it not for but if it â—e felt it is perdy no payne and that is the natural cause Cosin for which a man may haue hys legge striken of by the knee and greue him not if his head be of but halfe an houre before But reasoÌ„ may make a reasonable man though he would not bee so foolyshe as causeles to fall therin yet vpon good causes eyther of gayning some kindes of greate profyt or auoydyng some kynde of great losse or eschewing therby the suffring of farre great payn not to shrynke therfro and refuse it to his more hurt and harme but for hys farre greater aduauntage commoditie content and glad to sustaiâ—e it and this doeth reason alone in many casis where it hath much lesse helpe to take hold of theÌ„ it hath in this matter of faith For wel you wote to take a sowre and a bitter pocion is great grief and displeasure and to be launced and to haue â—he flesh cut is no litle payn now wheÌ„ such thinges shal be ministred vnto a childe or to â—ome childishe man either they wil by theyr own willes rather let theyr sicknes or their sore growe on to theyr more griefe til it be come incurable than abyde the payn of the curing in tyme and that for faynt heart ioyned with lacke of discrecion But a man that hath more wysdome though he would withoute cause no more abyde the â—ayne wyllyngly than woulde the other yet â—ith reason sheweth hym what good he shall haue by the sufferyng and what harme by the refusing this maketh him wel coÌ„tent and glad also