home there seuer the couples the kiÌ„red asuÌ„der euery one farre froÌ„ other some kept in thraldome and some kept in prison some for a triumphe tormeÌ„ted and killed in his presence Then sende his people hither and his false fayth therwith so that such as here are remayne styll shall eyther bothe lese al and be lost too or forced to forsake the faythe of oure Sauior Christe and fal to the sect of Machomette And yet which we more feare then all the remnant no smalle part of oure owne folke that dwel euen here aboute vs are as we feare falling to him or alreadye confedered with him whych if it so bee shal happelye keepe thys quarter froÌ„ the Turkes incursion but then shall they that tourne to hys lawe leaue all theyr neighbours nothynge but shall haue oure good geuen them and oure bodyes bothe but if we tourne as they do and forsake oure Sauioure to and then for there is no borne Turke so cruel to Christen folke as is the false Christen that falleth from the fayth wee shall stande in perell if wee parseuer in the trueth to bee more hardely handled and dye more cruel death by oure owne countrey men at home then if we were taken hence and caried into Turkyeâ— These fearefull heapes of perell lye so heauy at our heartes while we wote not into which we shal fortune to fal therfore feare al the worst that as our Sauior propheâ—ied of the people of IerusaleÌ„ many wish among vs already before the perill come that the mountaines would ouerwhelme theÌ„ or the valeis open swalow them vp couer theÌ„ Therfore good vncle against these horrible feares of these terrible tribulacions of which â—ome ye wote wel out house already hath the reÌ„nant stand in drede of geue vs while god leÌ„deth you vs such pleÌ„ty of your coÌ„fortable couÌ„sel as I may write kepe with vs to stay vs when god shal cal you hence ☞ Antony Ah my good Cosin this is an heauy hering and lykewyse as we that dwel here in this part feare that thyng sore now which fewe yeres passed feared it not at al so doubt I that ere it long be they shal feare it as muche that thinke themselfe nowe very sure because thei dwel farther of Grece feared not the Turke wheÌ„ that I was borne within a while after yâ— who le Empire was his The gret SowdoÌ„ of Sirry thought himselfe more than his matche long since you were borne hath he that Empire to Thanâ— hath he taken Belgrade the fortres of this realme and since hath he desâ—royed our noble young goodly king And now striue there twain for vs our lord send the grace that the thyrde dog cary not awaie the bone froÌ„ theÌ„ both What should I speake of the noble strong citie of the Rhodes the winning wherof he counted as a victorie against the whole corps of christendom sith al christendom was not able to defend that strong town against him howbeit if the princes of christendome euerye where aboute woulde where as nede was haue set to their handes in tyme the Turke had neuer taken anie one place of al those places but partly dissencions fallen among our selfe partly that no maÌ„ careth what harme other folke fele but eche part suffreth other to shift for it self The Turke is in few yeres wonderfully eÌ„creased christeÌ„dom on the other side very sore decayed and al this worketh our wickednes with which god is not coÌ„tent But now where as you desire of me some pleÌ„tie of coÌ„fortable thinges which ye may put in remeÌ„brance comfort therwith your company verely in the rehersing heaping of your manifold feares my self begaÌ„ to fele that there should much nede against so many troublesâ— many coÌ„fortable couÌ„sels For surely a litle before your coÌ„ming as I deuised with my selfe vpon the Turkes coÌ„ming it hapned my mind to fal sodeinly froÌ„ that into the deuising vpon my own departing wherin albeit that I fully put my trust hope to be a saued soule by the great mercy of god yet sith no man is here so sure that withoute reuelacion may cleane stand out of drede I bethought me also vpon the paine of hell And after I bethought me then vpon the Turke again And first me thought his terrour nothing wheÌ„ I compared with it the ioyful hope of heauen Than compared I it on the other side with the feareful drede of hell and therm casting in my mynd those terrible deueâ—ish tormentors with the depe coÌ„sideracion of that furious endles fyreâ— me thought that if the Turke with his whole host al his trumpets tymbrels to wer to kil me in my bed coÌ„ming to my chaÌ„ber dore in respecte of the other reckening I regarde him not a ryshe And yet when I nowe heard youre lamentable wordes laying forth as it wer present before my face that heape of heauy sorowful tribulacioÌ„ that beside those that are already fallen are in shorte space lyke to folow I waxed therwith miself sodeÌ„ly somewhat aflighte And therfore I wel alow your request in this behalf yâ— would haue sâ—ore of comforte afore hande ready by you to resorte too and to laye vp in your hearte as a triacle agaynst the poyson of al desperate dreade that might ryse of occasion of sore tribulacion And herein shall I bee glad as my poore wit wil serue me to cal to mind with you such thiÌ„ges as I before haue red heard or thought vpoÌ„ that may conueniently serue vs to this purpose ¶ The first Chapter That the comfortes deuised by the olde paynem Philosophers vvere vnsufficient and the cause vvherefore FIrst shal you good Cosin vnderstand thys that the natural wise men of this worlde the olde morall Philosophers laboured muche in this matter many natural reasoÌ„s haue they written wherby they myght encorage meÌ„ to set litle by such goodes or such hurtes eyther the goyng or the coÌ„myng wherof are the matter the cause of tribulacioÌ„ as are goodes of fortune riches fauor frendes fame worldly worship such other thinges or of the bodie as beawty streÌ„gth agilite quicknes and health These thinges ye wote wel coÌ„myng to vs are matter of worldly welth and takeÌ„ froÌ„ vs by fortune or by force or by feare of thâ— losyng bee matter of aduersite and tribulacyonâ— For tribulacyon semeth generallye to signifye nothing els but some kind of grief either paine of the body or heauynes of the mind Now the body not to fele that if feleth al the wit in the world can not bring about but that the minde should not be grieued neither with the paine that the body feleth nor with occasions of heauines offered geuen vnto the soule it self Thys thyng laboured the Philosophers very much about and many goodly sayinges haue thei toward the streÌ„gth couÌ„fort against tribulacion excityng men to the full contempte of all worldly losse and dispising of sycknes and al bodelye griefe paynefull
and be paynefullye buryed in hell Saincte Paule sayeth vnto the Hebrues that GOD those that he loueth he chastyseth Et flagellat omnem filium quem recipit And he scourgeth euerye sonne of hys that he receyueth Sayncte Paule sayeth also Per multas trâ—bulaciones oportet nos introire in regnum dei By manye trybulacyons muste we goe into the kingdome of GOD. And no meruayle for oure Sauiour Christ sayd of him selfe vnto hys two dysciples that wer goyng into the castle of Emaus An nesciebatis quia oportebat Christum pati sic introire in regnum suâ—m Knowe you not that Christe muste suffer and so goe into hys kyngdome and woulde wee that are seruauntes looke for more priuiledge in oure Maysters house than oure Maister him selfe Would we â—eat into hys kyngdome with ease when he hymselfe gote not into his owne but by payne Hys kyngdom hath he ordayned for hys discyples and he sayeth vnto vs all Qui vâ—lt esse meus discipulus tollat crucem suam sequatur me Yâ— anye manne wyll be my disciple lette hym learne at me to dooe as I haue done take his crosse of trybulacion vpon his backe and folowe me He saieth not here loe lette hym laughe and make merye Nowe if heauen serue but for Chrystes dysciples and thei be those that take theyr crosse of trybulacyon when shall these folke come there that neuer haue tribulacyon And if it be true that Saincte Paule saieth that GOD chastyseth all them that he loueth and scourgeth euerye chylde whome he receyueth and to heauen shall none come but suche as he loueth and receyueth whan shall they come thyther whom he neuer chastyseth nor neuer dooeth vouchesafe to fyle hys handes vpon them and geue them so muche as one lashe And yf wee can not as Saincte Paule sayeth we can not come to heauen but by manye trybulacions howe shal they come thither than that neuer haue none at all Thus see we well by the verye Scripture it selfe howe true the woordes are of olde holye Sainctes that wyth one voyce in a maner saye al one thing that is to wit that we shall not haue bothe contynuall wealth in thys worlde and in the other too And therefore syth they that in thys worlde without anye trybulacion enioye their long continuall course of neuer interrupted prosperitie haue a great cause of feare and of discoumforte lest they bee farre fallen out of gods fauor and stande depe in his indignacion and displeasure whyle he neuer sendeth them trybulacion whiche he is euer wonte to sende them whome he loueth They therefore I saye that are in trybulacion haue on the other syde a greate cause to take in theyr gryefe great inwarde coumforte and spyrytuall consolacion ¶ The .xiiii. Chapter A certaine obieccion and the ansvver therto Vincent VErelye good vncle thys semeth so in dede howbeit yet me thynke you saye verye sore in some thynges concernyng suche persons as are in contynuall prosperitie and they be you wote well not a fewe and those are they also that haue the rule and aucthoritye of thys worlde in theyr hande And I wote well that when they talke with suche greate connyng menne as can I trowe tell the trueth and when they aske them whyther whyle they make merye here in earth all theyr lyfe they maye not yet for all that haue heauen after to they doe tel them yes yes well ynough For I haue heard them tell them so my selfe ☞ Antony I suppose good Cosyn that no very wyse man and specially none that very good is therewith will tell any man fully of that fashyon but surely such as so say to them I feare me that they flatter them either for lucre or feare Some of them thinke peraduenture thus This man maketh muche of me now and geueth me money also to faste and watche praye for him but so I feare me would he doe no more if I should goe tell him nowe that all that I doe for hym will not serue him but if he goe faste and watche and praie for himselfe to For if I should sette therto and saye farther that my diligente intercession for hym should I trust be the meane that god should the soner geue him grace to amende and fast and watche and praye and take affliccion in his owne body for the bettering of hys synfull soule he woulde bee wonderous wroth with that For he would be loth to haue any such grace at all as should make him to leaue of any of his mirth and so sitte and mourne for his synne Suche minde as this lo haue there some of those that are not vnlerned and haue worldly wit at wil which tell great men suche tales as perilously beguile them rather then the flatterer that so telleth them woulde with a treue tale ieoperd to lese his lucre Some are there also that suche tales tell them for coÌ„sideracion of an other feare For seing the man sette sore on his pleasure that they dispaire any amendment of hym whatsoeuer they shoulde shewe hym and thaÌ„ seing also besyde that the man doth no greate harme but of a gentle nature doth some good meÌ„ some good they praye god theÌ„ selfe to send him grace and so they let hym lie lame styll in his fleshly lustes Ad probatiâ—â—m piscinam expectantes aque motumâ— At the poole that the gospel speaketh of beside the temple wherin they washed the shepe for the sacrifice and they tary to see the water stired And when his good Aungel coming from God shall once beginne to styre the water of his hearte and moue him to the lowly mekenes of a simple shepe than if he call them to him they will tell him an other tale and helpe to beare him and plounge him into the poole of penaunce ouer the hard eares but in the meane while for feare leste whan he woulde waxe neuer the better he would waxe much the worse and from gentle smooth swete curtice waxe angrye roughe frowarde and sower thereupoÌ„ be troublous tedyous to the world to make fayre weather withal they geue hym fayre woordes for the while and put him in good comforte and let hym for the remnaunte stande at his own aduenture And in such wise deale they with him as the mother doth some tyme with her childe whiche when the lytle boye will not ryse in time for her but lie styll a bedde and slugge and when he is vâ— wepeth because he hath lyen so long fearing to be beaten at scole for his late coming thither she telleth hym then that it is but early dayes and he shall come tyme ynough and byddeth hym goe good sonne I warraunte thee I haue sent to thy maister my selfe take thy bread and butter with thee thou shalte not bee beaten at all And thus so she maye sende hym mery forth at the dore that he wepe not in her sight at home she studieth not much vpon the matter though he be taken tardye and beateÌ„ wheÌ„
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
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
death and all Howe bee it in verye dede for any thyng that euer I read in them I neuer could yet find that euer those natural reasons were able to geue sufficieÌ„t comfort of them self for they neuer stretche so farre but that they leaue vntouched for lacke of necessary knowledge that special point which is not only the chief comfort of al but without which also al other comfortes are nothing that is to wit the referring the finall ende of theyr comforte vnto god and to repute and take for the special cause of couÌ„fort that by the paciente sufferaunce of theyr tribulacion they shall attayne his fauoure and for theyr payne receyue rewarde at his hande in heauen And for lacke of knowlage of this endâ— thei did as they nedes must leaue vntouched also the verye speciall meane without which we can neuer attaine to this comforte that is to wit the gracious ayde and helpe of God to moue stirre and guide vs foreward in the referring all our ghosâ—ly comforte yea and our worldly comforte too al vnto that heauenly end And therfore as I say for the lacke of these thinges all theyr comfortable couÌ„sayles are veri farre vnsufficient howe be it though they be farre vnable to cure our dysease of them selfe and therfore are not sufficieÌ„t to be taken for our phisitioÌ„s some good drugges haue they yet in theyr shoppes for which they may be suffered to dwel among our Apoticaryes if theyr medicines be not made of theyr owne braines but after the billes made by the greate phisition God prescribing the medicines him self correctyng the faultes of theyr erronious receiptes for without this way taken with them they shall not fayle to do as many bolde blind Apoticaries do which eyther for lucre or of a foolish pride geue sycke folke medicines of theyr owne deuisyng therwith kil vp in corners many such simple folke as they find so folish to put their liues in such lewde vnlearned blynd bayardes handes We shal therfore neyther fully receiue these philosophers reasons in this matter nor yeâ— vtterly refuse theÌ„ but vsing theÌ„ in such order as shal be seme theÌ„ the principal theffectual medicines against these diseases of tribulacioÌ„ shal we fetche froÌ„ that highe great excellent phisicion without whoÌ„ we could neuer be healed of our very deadly disease of damnacioÌ„ for our necessitie wherin the spirit of god spirituallye speaketh of himself to vs biddeth vs of al our helth geue him the honor therin thus sayth to vs. Honora medicum propter necessitatem enim ordinauit eum altissimus Honor thou the phisicioÌ„ for him hath the high god ordened for thi necessitie Therfore let vs require the high phisicioÌ„ our blessed sauior Christ whose holy manhed god ordened for our necessitie to cure our deadly woundes with the medicine made of yâ— most holesom blud of his own blessed bodi yâ— likewise as he cured by that incoÌ„parable medicine our mortal malady it may like him to send vs put in our miÌ„des such medicines at this time as agaiÌ„st yâ— sicknes sorowes of tribulacions may so coÌ„fort streÌ„gth vs in his grace as our deadly enemy the deuil maye neuer haue the power by his poisoned dart of murmure grudge and impacience to turne our short sicknes of worldly tribulacioÌ„ into the endles euerlastyng death of infernal daÌ„nacion ¶ The seconde Chapter That for a foundacion men must nedes begin vvith â—hyth SYth al our principal coÌ„fort must come of god we must first presuppose in him to whoÌ„ we shal with any gostly counsel geue ani effectual comforte one grounde to begin withal wherupon al yâ— we shall build must be supported stand yâ— is to wit the ground and foundacion of faith without which had ready before al the spiritual comfort that any man may speake of can neuer auaile a flye For likewise as it were vtterly vaine to lay natural reasons of comfort to hym that hath no wit so wer it vndoubtedli frustrate to lay spiritual causes of comfort to him that hath no faith For excepte a man first beleue that holye scâ—ipture is the worde of God that the worde of GOD is true how can a maÌ„ take any comfort of that that the scripture telleth him therin Nedes must the man take litle fruit of the scripture if he either beleue not that it wer the worde of God or els wene that thoughe it were it might yet bee for all that vntrue This faith as it is more fainte or more stronge so shall the comfortable wordes of holy scripture stande the man in more stede or lesse This vertue of faith can nether any maÌ„ geue hymself nor yet any one man another but though meÌ„ may with preachiÌ„g be ministers vnto god therin the man with his own frewyl obeying freely the inwarde inspiracion of god be a weake worker with almightye god therin yet is the faith in dede the gracious gyfte of god himself For as Saint Iames sayth Omne datum optimum omne donum perfectum desursum est descendens a patre luminum Euery good gift and euery perfect gift is geuen from aboue desceÌ„ding from the father of lightes Therfore feling our faith by many tokens very faint let vs pray to him that geueth it that it may please him to helpe encrease it And let vs fyrst say with the man in the gospell Credo domine adiâ—ua incredulitatem meam I beeleue good Lorde but helpe thou the lacke of my belyefe And after lette vs pray wyth the Apostles Domine adauge nobis fidem Lorde encrease oure fayth And fynallye let vs consider by Christes saying vnto them that if we would not suffer the strength and feruour of our faith to waxe luke warme or rather kaye colde and in maner lese his vigor by scatering our mindes abrode aboute so many triflyng thinges that of the matters of our faith we very seldom thinke it that we woulde withdrawe our thought fro the respect and regarde of al worldly fantasies and so gather our fayth together into a litle narrowe rowme And lyke the lytle graine of a musterd sede whiche is of nature hote set it in the garden of our soule al wedes pulled out for the better fedyng of our faith than shall it growe and so spreade vp in heighte that the byrdes that is to witte the holy Aungels of heauen shall brede in our soule and bryng forth vertues in the braunches of our fayth and then with the faithfull truste that throughe the true beliefe of goddes worde we shal put in his promise we shal be wel able to commaunde a great mountaine of tribulacion to voyde from the place where he stoode in our heart where as with a very feble faith and a faint we shal be scaÌ„t hable to remoue a litle hillocke And therefore as for the first conclusioÌ„ as we must of necessitie before any spiritual couÌ„fort presuppose the foundacion of faith So sith no man can
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
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
in their fingers he wringeth theÌ„ by the legges with a crampe in their shinnesâ— he byndeth them to the bedde borde wyth the câ—icke in the backe and lyeth on there a longe and as vnable to ryfeâ— as though he laye by the feeâ—e faâ—te in the stockes Some pryesoner of another Gayle syngeth daunceth in hys two fetters and feareth not his feete for stumblyng at a stone whyle goddes priesoner that hath but hys one foote fettered with the goute lyeth gronynge on a couche and quaketh and cryeth oute if he feare there woulde fall on his foote no more but a cushion And therefore Cosin as I sayde if we consider it wel we shal fynd this general prieson of this whole earthâ— a place in whyche the pryesoners be as sore handled as thei be in the other And euen in the other some make as merye too as there dooe some in this that are verye merye at large oute of that And surelye lyke as wee wene oure selfe oute of pryeson nowe so if there were some folke borne and broughte vp in a prieson that neuer came on the walle or loked out of the dore nor neuer heard of other worlde abrode but â—aue some for shrewde turnes done among them selfe loâ—ked vp in sâ—rayter rowme and heard them â—nelye called pryeâ—oners that were so serued and them selfe euer called free folke at large the lyke opinion would they haue there of them selfe than that we haue here of our selfe nowe And when wee take oure selfe for other than pryesoners nowe as verely be we deceiued nowâ— as thoâ—e priâ—soners shoulde there be than Vincent I can not Uncle in good fayth saye naye but that you haue perfourmed al that you haue promised but yet sith that for al this there appeareth no more but that as they be priesoners so be we too and that as some of them be sore handled so be some of vs too syth we wote well for all thys that when wee come to those pryesons we shall not fayle to be in a straiter prison then wee be nowe and to haue a doore shutte vppon vs where we haue none shutte on vs nowe thys shall we be sure of at the leaste wyse if there come no worse And â—hen may there come worse you wote well it commeth there so commonlye wherefore for al thys it is yet litle meruaile though mennes heartes grudge muche there against ¶ Anthony Surely Coâ—yn in thys you saye very well howbeit somewhat had your woordes touched me the nearer if I had sayde that imprisonment were no dyspleasure at al. But the thyng that I say Cosin for oure comforte therein is that oure fantasye frameth vs a false opinion by whiche we deceiue our selfe and take it for sorer then it is and that do we by the reason that we take oure selfe before for more free than we be and prisonmeÌ„t for a straunger thing to vs theÌ„ it is in dede And thus farreforth as I said haue I proued trueth in very dede but now the incoÌ„modities that you repeate agayne â—hose I saye that are proper to themprisonmeÌ„t of theyr own nature that is to wit to haue lesse roumâ— to walke in and to haue the dore â—hutte vpon vs these are me thynke so verye slender and slyghte that in so gâ—eate a cause as to suffer for Goddes sake wee myghte be sore ashamed so muche as once to thynke vpon them Manye a good manne there is you wote wellâ— whiche wythoute force at all or anye necessitye wherefore he soâ—â—houlde dooe suffereth these two thynges wyllinglye oâ— his owne choyse with muche other hardines more Holye Monckes I meane of the Cherterhouse order suche as neuer passe theyr celles but onelye to the Churche sette faste by theyr celles and thence to theyr celles agayne and Sayncte Brygettes ordre and Sayncte Claryce muche lyke and in a maner all close relygyouse houses and yet Ancres and Anâ—ressis moste specyall All whose whole roume is lesse than a metelye large chamber and yet are they there as well contente manye longe yeares together as are other menne and better too that walke about the worlde And therefore you maye see wyth the lothenesse of lesse rowme and the doore shutte vppon vs whyle so many folke are so well contente therewith and wil for goddes loue lyue so to choose is but horror enhauÌ„ced of our own fantasie And in dede I wiste a woman once that came into a pryeson to vysite of her charitye a poore pryesoner there whome she founde in a chaumber to saye the trouthe meetelye fayre and at the leastwyse it was stronge ynoughe but wyth the mattes of strawe the pryesoner hadde made it so warme both vnder the foote and rounde aboute the walles that in these thynges for the kepynge of hys healthe she was on hys beehalfe gladde and verye well coumforted but amonge manye other dyspleasures that for hys sake she was sorye for once she lamented muche in her mynde that she shoulde haue the chamber doore shutte vppon hym by nyghte made faste by the Tayloure that shoulde shutte hym in for by my trouâ—he quod she if the doore shoulde be shutte vpon me I would weene it would stoppe vp my breath At that worde of hersâ— the pryesonâ—r laâ—ghed in hys mynde but he durste not laughe a loude nor saye nothynge to her for some what in dede he stoode in awe of her and hadde hys fyndynge there muche parte of her Charytye for almose but he coulde not but laughe inwardelye whyle he wyste well ynoughe that she vsed on the insyde to shutte euerye nyghte full surelye her owne chaumber to her boâ—he doore and wyndowes too and vsed not to open them of all the longe nyghte And what diffâ—rence then as to the stoppinge of the breathe whyther they were shutte vp within or wythoute And so surelye Cosin these two thinges that you speake of are neyther nother of so greate weyghte that in Christes cause oughte to moue a Chrystyan manne and the tone of the twayne is so vâ—rye a chyldy she fantasye that in a matter almoste of three Chyppes but if it were in chaunce of fyre neyther shoulde moue anye manne as muche as thynke thereof As for those other accidentes of hard handling therein so madde am I not to saye they bee no gryefe but I saye that oure feare maye ymagyne them muche greaâ—er griefe than they be And I saye that suche as they bee many a manne endureth them yea and manye a woman too that after fare full well And than woulde I wyt what determinacion we take whyther for oure Sauiours sake to suffer some payne in oure bodyes sythe he suffered in hys blessed bodye so greate paine for vs or elles to geue hym warning and be at a point rather vâ—terlye to forsake hym than suffer any payne at al. He that commeth in thys mynde vnto thys latter poynte from whyche kynde of vnkindenesse God keepe euerye manne coumforte he none needeth for he wyll flye the neede and counsayle I feare
With whiche aunswere Iâ—piter waxed so angry that he said sith â—he loueth her house so wel she should neuer after goe from home but shoulde alwaye beare her house vpon her backe wheresoeuer she wenâ—e And so hath she done euer since as they saye and at the leastwise I wote wel she doeâ—h so nowe and hath done as long time as I can remembre Vincent Forsoth vncle I would wene the tale were not all fayned For I thynke verely that so muche of your tale is true Antony Esope meynâ—e by that fained fable to touche â—he foly of suche folke as so set their fantasye vpon some â—male simple pleasure that they cannot fynde in their hearâ—es to forbeare it neyther for the pleasure of a better man nor for the gaining of a better thyng by which their fond frowarde fashion they sometime fal in great indignacion and take thereby no litle harme And surely such Christen folke as by their foolishe aâ—feâ—cioÌ„ which they haue set like yâ— snaile vpoÌ„ their own house here this earth cannot for yâ— lothenes of leuing that house find in their heart with their good wyll to goe to the great feast that god prepareth in heauen of his goodnes so gentely calleth theÌ„ to Be like I feare me but if they mende that mind in tyme to be serued as the snayle was and yet much worse to for they be like to haue their house here yâ— earth bounde fast vpoÌ„ theiâ— baâ—kes for euer and not walke therewith where they will as the snaile â—â—epeth about with hers but lye fast bound in the middes with the foule fyer of hel about them for into this foly they bryng themselfe by theyr own fault as the droâ—ken man bryngeth him selfe inâ—o dronkennesse wherby the euyll that he doth in hys dronkennesse is not forgeuen hym for hys foly but to hys payne imputed to his faulte Vincent Surâ—ly vncle this semeth not vnlikely and by their faulte they fall to such foly in dede And yet if this be foly in dede there are than some folke fooles that wene them selfe right wyse Anthony That wene themselfe wyse mary I neuer sawe foole yetâ— that thought himselfe other than wise For as it is one sparke of sobernes lefte in a dronken head wheÌ„ he perceyueth hymself dronke and geatteth him fayre to bed so if a foole perceyue himselfe a foole that point is no foly but a litle sparke of wit But now Cosin as for those kynde of fooles sith they be loth to dye for the loue that they beare to their worldly fantasyes whiche they shoulde by their death leaue bâ—hind them and forsake thei that would for that cause rather forsake the faith than die would raâ—her forsake it than sel their worldly goodes though there were offered theÌ„ no perel of death at al. And thaÌ„ as touching those that are of that mind we haue you wote well sayd as much as your self thought sufficient this after none here before Vincent Ueâ—ely that is vncle very true now haue you rehearsed as farre as I can remembre al the other kindes of them that would be loâ—h to die for any other respect than the greuous qualities of shame and pain ioyned vnto death and of all those kyndes excepte the kinde of infidelitie whom no comforte can helpe but couÌ„sayle onely to thatteining of faith which faith must be to the receyuing of comforte presupposed and had ready before as you shewed in the beginning of our communicacioÌ„ the first day that we talked of the matter But els I say except that one kynd there is none of the remnaunt of those that were before vntouched which were lykely to forsake theyr fayth in this persecucion for the feare and dreade of â—eath saue for those greuous qualities pain I meane and shame that thei see well would come therewith And therfore vncle I pray you geue vs some comforte against those twain For in good faith if death should come without them in such a case as this is wherby the lesing of this life we should fynde a farre better myne owne reason geueth â—e â—hat saue for the other griefes going before the â—haunge there would no man that witte hath any thing sticke at al. Antony Yes peraduenture sodaynly before they gather their wittes vnto them and therwith well way the matter but they Cosin that wyl considre the matter wel reason grounded vpoÌ„ the foundacioÌ„ of fayth shal shewe them very greate subâ—tancial causes for which the dreade of those greuous qualities that they see shal come with death shame I meane paine also shal not so sore abashe them as sinfully to dryue them therfro for the proofe wherof let vs first begin at the consideraâ—ion of the shame The .xxiii. Chapter Of the shame that iâ— ioyned vvith the death in the persecucion for the fayth HOwe can any faythful wyse man dâ—eade that death so sore for any respect of shame whaÌ„ his reason hys fayth together may shortly make hym pâ—â—câ—â—ue that there is therin no peâ—e of very shame at al. For how can that death be shameful that is glorious or how can it be but glorious to dye for the fayth of Christ if we dye both for the fayth and in the fayth ioyned with hope and charitie while the Scripture â—o playnely â—ayeth preâ—iosa in conspectu domini mors sanctoruÌ„ eiuâ— precious is in the sight of god the death of hys saintesâ—â—ow if the death of his Saintes be glorious in the sight of god it can nâ—uer be shamâ—full in verye dâ—de howe shamefull so euer it seme here in the sighte of men for here we maye see and be sure that not at the death of Saint Stephin onely to whom it lyked him to shew himself with the heauen open ouer his head but at the death also of euery man that so dieth for the faith god with hys heauenly company beholdeth his whole passion verely loketh on Now if it so were Cosin that you shoulde be brought thorowe the brode hie strete of a greate long Citie and that all a long the waye that you were goyng there wâ—re on the tone syde of the way a rabble of ragged beggers and mad men that woulde dispise you disprayse you with al the shameful names that they could cal you and al the villanous woordes that they could saye to you and that there were than al a long the oâ—her syde of thesame strete where you should come by a goodly company standyng in a fayre raunge a rowe of wyse and worshipful folke allowing you coÌ„mending you mo than .xv. times as many as that rabble ragged beggars and rayling madde men are Would you let your way by your wil wening that you wente vnto your shame for the shamefull iestyng and rayling of those madde foolishe wretches or holde on your way with a good chere and a glad heartâ— thynkyng youre selfe muche honoured by the laude and approbacion of that other honorable sort Vincent Naye by my trueth vncle there