in the steede of it the seruyce of our lady though that they inuented a thing not vngodly yet if a man myghte confesse the trouthe they tourned wyne into water By these skylles and meanes it shal come to passe very well that sodeyne and vnprouyded deth shal not oppresse vs. The swete chylderne muste be forsaken the dere wife the wel beloued freÌ„des the approwed landes the sumptuous buyldynges the ample goodes But the sowldiour of Christ hath studied to neglecte all these thinges whose soule doth watche as it were in the garnyson of the body and waytyng euery houre for the Trumpette of his captayn wherby he is commanded to begynne the battaylle alwayes redy to these wordes Dispose thy householde for thou shalt dye and not lyue He hath his body not for an hous but for a pauilyon nor he hurdeth not there his tresure but that whiche suffyseth for his daily sustynance he beareth in his belte always wakynge in the watches always hauynge armours about hym agaynst the sodayn inuasions of his ennemies no hardnes he refuseth so he maye please his capitayne to whome he is sworne A warfare saythe Iob is the lyfe of man vppon erthe The mynder of this warfare is exhorted by the wise man Syrach Sonne that comeste to the seruyce of god stande in ryghtwisenes and in drede and prepare thy sowle to temptation The seruyce of god is a profession of a chrysten warfare To stande is the propretie of a sowldiour in the felde prepared and bente to the battayle Stande in rightwisenes not in pride whiche vanteth it selfe ayenst god but in ryghtwysenesse They slepe and lye downe whyche be the sowldiours of this worlde But the souldiour of Christe standeth bent to euery good worke The beste worke is wel to dye in the lorde For good lyuynge gyueth a great imboldyng agaynst the dyuell Feyth hathe not lerned to gyue place to the enmy hope can not be discomfyted charitie ministreth fode to the stander But syth good lyfe causeth boldenesse why is added in drede If thou be rightewyse what dost thou feare If thou be not howe doest thou stande This drede is not that father of desperation of whiche speaketh Salomon Feare casteth down the slouth full person and charitie casteth out feare but the most good keper of innocencie The feare of the sonnes is holye remainynge withoute ende Who that standeth sayth the apostle lette hym se that he falleth nat And ageyne Thou by feyth doest stande doo not looke to hygh but feare There is an holye drede of the lorde which prycketh to good warkes and dryueth away the man from euylle and there is a naughty feare of the seruant whiche entyseth hym to slouthefulnesse I feared ê™ he and went and dyd hyde thy talente in the erthe But feare the felawe of Justyce causeth ys distrustynge oure owne powers more coragiously to work through the ayde of the spyrite and more circumspectly to kepe the gyftes of god Besyde this euery rightwisenes of men be it neuer so perfecte trembleth so ofte as it is called to the barre of goddis Justyce in whose syght neyther the sterres be cleane and in aungels is founde iniquitie Why than shuld not we whyche be weake and dwellynge in erthen tentes feare this Judgemente sythe Job the allowed manne of god sayth I feared all my workes knowynge that thou spareste not the offendour If I be wasshed as with the waters of snowe and my handes shyne as mooste cleane yet with fylthynesse thou shalte beraye me And Paule a sowldyoure more exercysed thanne Job saythe I am preuy to my selfe of noo euyll but not in that I am iustifyed It folowethe And prepare thy soule to tentation Sondry be the formes of tentations by whiche god trieth his men of warre but the most greuous tentation of all is deathe For than in good ernest we must fight hande to hande nor there is no skypping away but on both sydes with all our myghte and power the maystrie must be tried So that to this bickerynge mans mynde must alway be preparyd For what shall an vnexperte souldiour do here whiche neuer fought with his ennemy nor neuer assayd his strength gyles craftes awaytes nor yet his owne valiantnes It is a great parte of victorie to make warre with a knowen ennemy So the most doughty sowdiour or rather captayn saynt Paule That we be not enuyronned ê™ he of Satanas For we be not ignorant of his wyly thoughtes What meruayle is it if he know his wyles whiche hath so oft coupled with hym exercysed in all kynd of peryls Than is the fyre putte to whiche declareth what euery mans work was and vpon what fouÌ„dation it was layde And here we se otherwhiles chaunce whiche chauncethe in the warfare of the world They that in the tentes seemed cowardes and trembled at the herynge of the trumpe in the very battaile be founde moste hardy on the other syde they whiche before ieoperdy semed verye fierse in the very poynt seme moste fearefull So there be some whiche whan they be hole bost their quietnes and vncarefulnes of conscience and that they be redy pre pared to deathe yea and couete to flee out of this wretched world trustyng on a feith I wote not what that Christe hathe promysed vs lyfe and for our synnes hath suffred sayeng that it forceth not what oure workes be whether good or euylle But I feare leste many whiche whyle they be in helthe boste this quietnes and suretie doo greatly tremble whan extreme peryll toucheth them and that day is at hande whan the matter is shewed not with wordes but with the trouth They hepe vp how great iniquite is it to dout of the promises of god but none do more tremble than they which doubte not of the promyses of god For he that beleueth not that helle is prepared for them whiche lyue wickedly but that dethe bringeth an ende of all euyls with an extinguyshment of the hole man doth lesse feare ceathe Faythe than ingendreth in wycked men the drede of god whiche is the beginnynge of wysedome The feare of god that is the wysedome and to departe from euyll is the vnderstandynge Also Esaias Of thy feare lorde we haue conceyued and as who saythe we haue trauayled with chylde and haue brought forth the spirite of helthe In Luke the thirde chapter the people afeared at the preachynge of John Baptiste whyche exhorted to repentaunce sayenge Nowe the axe is sette to the roote of the tree sayde What shall we do But onelesse they had beleued John they wold not haue said What shall we do Lykewise in the actes of the Apostelles the multitude feared with the preachynge of Peter conceyuynge a dreade by their beleuynge with a prycked conscence sayth to Peter the other apostels What shall we doo O bretherne they wold not haue said so if their feith ne were pryckyng their conscience with the feare of helle This tremblynge in a man also that
were borne and after baptyme more vnhappely fallen into agayn an heuy burdein and suche a burdeyne as causeth alsoo the soule to synke downe to the bottome of hel This burdeyne whiche was to vs importable our lorde vouche safed to take vpō him as Esay prophecied The correction of our peace vppon hym and by his wounde we be healed Also Thapostle God made hym which dyd no synne to be a synne forvs that we might be made the iustice of god through hym Synne is thouely thynge that gendreth hatredes betwixt god and man as Esay testifieth But the mercyful father whā no sacrifyce coulde be founde sufficient and stronge ynoughe to wasshe of the synnes of mankynde sent his sonne a lambe without blemyshe or spot with this most pure oblation of sacrifyce reconcylynge the worlde vnto him A man wyl here say If by Christ synne is taken awaye how is it than that al the lyfe of manne is thus replenysshed with synne For nowe I speke of good men to He toke not clerely away syn but he brake the strengthes of it not that there shuld be no synne in vs but that it shulde not reygne in vs as it reygneth in them whiche haue not fyxed the ancore of their hope in the lorde Jesu but serue and folowe their sensuall appetites And therfore Paule aduertyseth vs to beware that synne reygne not in our mortall body There is left vnto vs a mattier wherin to fyghte but yet armours weapons be ministred vnto vs with whyche we beynge defensed maye ouercome So we be made the iustice of God not by our owne workes but through the grace of god By whom By hym whom he made a synne for vs and of synne cōdemned synne ¶ Yet remayneth Satanas the parēt both of synne and of deth prince of these darknesses whose power and malicious craftes neuer ceassynge the children of lyght fere cryenge with a tremblynge herte to the father Ne nos inducas c. Leade vs not into temptation but delyuer vs frome that euyll myght This is that temptour and accusor of brethern which after the sayeng of saynt Peter renneth about as a rorynge lyon sekynge whom he may deuour But the lorde hathe not onely ouercome but alsoo hathe taught vs to ouercome the assaultes of this euyll also He oftetymes assayled our lorde for that may be gatherid of Lukes wordis which sayth And he departed from hym for a tyme but he departed alwayes vanquysshed How vanquysshed With the bucklar of scriptures repelled with the swerde of goddes worde stryken throughe Wherfore so ofte as he maketh suggestion and attēpteth vs to the thynge which is merely contrary and repugnant to the wyll diuine expressed in the sacre and holy volumes cast a foyne at hym with the swerde of goddes worde and accordynge to the ensample of kynge Dauyd with fyue most clere and radyant stones gathered out of the ryuer of scriptures fel y e knaue down to the groūde But before we ioyne handes with this gyaunt Solyath let vs first caste frome vs the armours of Saul which is the cote armour of pride that is the truste of worldly wysedome the confydence of our strength and merytes whiche lade vs rather than arme vs let the staffe of faith be sufficient for vs whiche comforteth steyeth vs in this our peregrination and the fyue wordes which Paule speaketh in the churche If he be to busy and call vpon the to importunely byd hym auaunt Satanas and stande abacke It is more right to obey god callynge to euerlastynge felycitie rather than the entysing to eternall destruction Here dothe faythe playe the chiefe and principall parte And therfore saith Peter Whom resyst ye strong in fayth Gyue credence to scriptures and repose thy holle trust in Christ and victory is at hande But there is a kynde of dyuels which is not cast forthe but by prayer fastyng sayth Christ. To here thou hast other two weapons It is probable and a thynge lykely that Satanas where as he so ofte had assauted our lord in vayne in the crosse assayed and moued al his craftis subtilties and engens whan he sawe hym approching to his deth For this is the last conflict and batayle by the profe and chaunce wherof eyther eternall triumphe is hoped and loked for or a perpetuall shame is awayted For he sayth The prince of this world came vnto me and in me he founde nothinge Nor it is no doubt but that which he entreprised vpon the lorde he dare entreprise also vpon the membres of the lorde But in lykewyse as he was vanquyshed of hym so throughe hym he shall be vanquyshed in vs. For whā he assayleth them in whom Christ by fayth and charitie doth inhabite and dwel he maketh batayle with Christ hym self in whom so longe as we perseuer and abyde he shall take a fowler fall and be more shamefullye vanquysshed of vs than he was ouercome of our lorde hym selfe All thynges can I do quod the Apostle in hym which enstrenghteth me Satanas with whom our conflict is is called the prince of this worlde not that he hath any auctorite or iurisdiction ouer any parte of the creature but bycause in a maner he raigneth in those which be lo uers of this worlde But he whiche protecteth and defendeth vs is lorde of heuen of erth which with his onely becke can do more than all the swarmes and rabyll of dyuels with all their instrumentis lymmes Onely he coulde entre the howse of that stronge one and bynde hym hand and fote and bereue hym of his vessels ¶ What temtations do yet remayne Deth death I saye at whose mention all thynges waxe heuy This neyther with force can be shyfted of neyther with fleynge eschued neyther with craft and subtyl meanes dalyed awaye The firste affection of nature is that euery thinge shuld defende it self But death against this affection of nature thretneth destructiō which so moch is the more detestable and to be abhorred that it diuydeth ii which be most conioyned and knyt togyther For there is no strayter copulation or knot than is of the body and soule This horrour and fere also our lord of his moste tender mercye hath mitigate and asswaged vnto vs. First in that he for our sakes dysdayned not the horrour and tremblynge of death and death it selfe yea and that sclanderous and shameful and also bitter to take vppon hym Nor he wolde not that any of his sayntes of the holy men were they neuer so excellynge in vertuous lyuynge shulde be free and be enfraunchysed against deathe not Abraham the faythfull not Moyses famylyarly beloued not Dauyd a manne accordynge to his harte not any of the prophetes not John Baptist of whom remaineth so noble a testimonie of our lord hym selfe not his mother sin gularly beloued not so moch as that one of his disciples whom before all the reste he loued entierly Euen from the fyrst man vntyll the
death by whiche we be transformed frome the ymage and forme of the old Adam into the ymage of the new Adam which is Christ our lorde This is a separation of the fleshe frome the spirite Nor here is no small wrastlynge nor so moche as any hope of victory if the spirite of Christ helped not the weaknes of our flesh But the grace of hym in vs hath slayne the olde man so that nowe we be led not with our spirite but with the spirite of god nor we our selues lyue not but Christ lyueth in vs. This moste happye deathe whether it hath chaunced to any man fully in this lyfe I can not saye Neuerthelesse the goodnes of our lorde vouche safeth to supplye of his owne that that our imbecillytie can not do This deathe is to be coueted and with all our deuoyr practysed and meditate through out all our lyfe Lyke as saynt Paule wryteth to the Corynthians Alwayes bearyng the mortification of Iesu Christe in our body that also the lyfe of Iesu myght be manifested in oure bodyes To the same he exhorteth the Colossenses Mortyfye your membres which be vpon erthe He byddeth not pluck out the eyes or choppe of the handes or cut awaye oure preuey membres but what membres It foloweth Fornication vnclennes lust euyll concupiscence and couetyse The common sorte of men mourne for thē the which dye but blessed Paule to the Colossia ns reioyseth this deathe Ye be sayth he deade and your lyfe is hyd with Christe in god This deathe is mother of the spirituall lyfe lykewyse as synne is the father of the spirituall deathe and also of the deathe infernall But in these kyndes of deathe the moste parte of men behaue theym selfes preposterouslye and cleane contrarye to that they shoulde doo At the mention of the bodyly deth how tremble we for fere They of old tyme hated Cypresse for no other cau se but that it was wonte to be had in buryals and also the herbe smallage bycause graues were hanged about with it And at this day there be many which at the sauour of frank insence stoppe their noses and vse fell curses and execrations for bycause as I suppose at buryals fumigations be made of it But the spirituall deathe is more horrible than syxe hundred deathes of the body and to this wylfully and with great courage we runne gloryenge and bostynge whanne we haue done wyckedly reioysynge in thinges moste vngodly We be dismayd and besyde our selues whan we be in ieoperdye that the sowle shuld departe from our wretched body which shulde lyue moche more happyly out of this prison but how moche more iustly ought we to be dismayde whan we be in peryll lest god the lyfe eternal wil forsake our sowle The howse wherin any hath dyed is called cōtagious pestiferous and funestall and we stoppe our noses whā we passe by it But the wyse man iudgeth it farre better to go to the hous of mourning than to the house of feastynge In mourninges we be naturally heuye and sadde But this heuynes bycause it is after a godly fashyon worketh in vs a stedfast helthe saluation Whyles it warneth vs of the laste tyme and of the thinges ensuyng the same and calleth vs backe to repentance nor suffreth vs not to synne eternallye They be happyly present at a mournynge whiche so bewayle an other mans bodyly deathe that they begynne to be moone them selfes whiche be stryken with a more greuous death whether than is better to deuoure a bytter potiō that by the peyne of one howre thou mayst gayne perpetuall helth of thy bodye or elles in a feaste to drinke pestiferous and venomous swete wynes whiche with their shorte pleasure maye brynge to the drynker sodeyne deathe But of these thynges many men are so clere careles that in baudy cornars they singe and make mery as dronk as myse Some make their auaunt and reioyce whyche by fraude and disceyte haue citeyned to ryches some triumphe whiche with wycked craftes be rysen to honours and promotions Do not the commū people call the wallowynge in stynkyng lustes and delicious fare a lyfe But tho that thus lyue be twyse deed First bycause they be voyde and destitute of the spirite of god Secondly bycause that euen nowe all redy they be the children of damnatiō and of the euerlastynge fyre For lyke as the lyfe of good men deed in the fleshe is hyd in god and shall appere and shewe it self togither with Christ so in these whiche haue gyuen them selfes to the flesshe the death eternall is hyd and shal appere in the last iugement Onely hope dothe seuer the synner in this lyfe from hell For as longe as the breth is in man so longe he hathe hope of pardon forgyuenes How be it we had nede to take right good hede lest our hope whiche cometh not of faith and charitie deceyue vs. Thus some man flattereth hym selfe I am yong I wil take the pleasure of this world whan I come to aage thanne wyll I fall to goodnes But O thou hard hart who hath promysed y t to come to age Another saith whyle I am in the flowers of my age I wil folowe my luste and pleasure whanne I am maryed than I wyll begynne to be thryfty But O thou flatterer of thy self how knowest thou whether thou shalt lyue vntyll to morowe There is perchance some manne that thinketh thus I will at laste make my selfe a fryer or a monke and than I wyl bewayle my lyfe euyll spente In the meane whyle I wyl vse the pleasure of this world Admyt that lyfe be graunted the who hath promysed the that thou shalte haue this mynde and wyll to forsake pleasures imbrace repentance Can euery man that wyl gyue to hym selfe this mynde Onely the grace of Christe is cause that a man can repent and come agayne to his herte But he frely and at his owne lybertie gyueth it to whome he wylleth and whan he wylleth Certes as touchyng the synner he is now all redy in hel Is it not a prodigious blyndnesse that a man beynge in so horrible state wyll prefyxe hym selfe a daye whan to recent hym of his lyuinge the which man yf he shulde fall into a pyt or be cast in prison wolde thynke all the hast of them that shuld alucke hym out to slowe Out of the pytte he wolde forthwith crye for mans helpe whan he is set in so great euyls wyll he not 〈◊〉 continent desyre goddes helpe whiche onely rayseth the deed Who so euer than in this lyfe will diligently practise the traniformatorye death and vehemently abhorre the deathe spirituall and the deathe infernall shall lesse feare the deathe of the body whan it approcheth which dothe not seuer vs from god but hathe ioyned vs nerer to god and maketh an ende for euermore of al afflictions with the whiche this lyfe is on euery syde vexed and setteth vs ouer to euerlastynge reste Thou wylte saye
It setteth ouer to reste but the sowles of good men Trouth it is For the dethe of sinners is moste euyll Than while thou lyuest and art in thy floures do thy deuoire that thou mayst be of the ryght wyse men For rightwyse is also he whiche with his harte acknowlegeth and damneth his own vnryght wisenes and fearynge the perpetuall fyre fleeth to the saynctuarie of the mercye of god to holsom remedies of penance But they which in al their lyfe euen as though they were immortall folowe their sensualle lustes beinge vtterlye deaffe and wylle not here the voyces of god so ofte so louingly prouoking to repentance what meruayle is it though they be troubled whaÌ„ extreme necessitie calleth vppon them Than haue they ynough to do with their sicknes whiche suffereth them to do nothyng els with the phisitions with their heires with them to whom they bequethe and with wayters for prays with creditours dettours with wyfe and chyldren with stuardes and seruantes with frendes and foes with durges and buryal with confessions dispensations and censures with restitutions and making amendis with sondry doutes of conscience fynally with the articles of the feythe Farther with the world whom bicause he hath loued ouer moche he leaueth with euylle wyll more ouer with the selfe death of the body whervnto he is vnprepared fynallye with the diuell which than layith about him with all his engins and falsities with helle which than obiecteth and layth before hym the most vgly and bradfull furies But to so great a rout of busynes that momeÌ„t of time suffyseth not but al diligence must be taken that to that extreme and most greuous conflyct a man come most lyght and voyde of all busynes Som man wyl aske by what menes this may be Let vs here Ecclesiastes yeuyng goode ounsaill Remembre sayth he thy maker in the dayes of thy youthe before the time of thy afflictioÌ„ cometh Let vs here also Ecclesiasticus Before the dome gette rightwisenes vnto the before syckenes seke phisike and before dome examin thy self and in the syght of god thou shalte fynde mercy Before sycknes humble thy selfe and in tyme of infirmitie shewe thy conuersation This is ooutles a right holsom counsell yea though the day of deathe were knowen vnto vs. Howe moche more the thing is to be done syth euery day to euery man is to be compted the laste Whyle we liue and be in helth let vs discusse as moche as we may and ryd our manyfolde busynesse and er syckenesse doth fyxe vs to the bedde let vs dispose for our householde The fyrste duetie is to remembre our maker that by pure confession and repeutance we may come ayen into his fauour Lette vs examyne our conscience cutting of what so euer we fynde there hated of god that whan syckenes dryueth vs to the barre to here our iugement we may fynde mercy Who that in prosperitie lyft vp theyr styffe and stubburne neckes ayenst god do we not se howe they cast doune and humble them selfes if any stronge sharpe disease threteneth them to dye But howe moche more plesant and thankful were it to god if of our own motion we dyd that thing betymes whervnto siknes compelleth whaÌ„ it is late Let vs prostrate our selfes with the publicane and with the synfulle woman mencioned in the gospelles in the syght of god with teares almes dedes praiers other good workes pacifieng goddis wrath and in tyme of syknes such shal be our deth as was our lyfe Some do abhorre from ma kynge their testament as though in it were some euyll lucke of deth But the making of thy testament good felawe causeth not the to dye the sooner but safelyer In this behalfe heppyer is the condition of them that be called relygious persones bycause they be free and voyde of all cares touching testamentes But they whych haue children or brethreÌ„ or els any other heires let them prouyde that there growe noo contention betwixte bretherne and alies in the partition of the goodes They that haue no heyres lette them prouyde that they leaue nar to theym that come after matter and occasyon of suite and riottous rapine Brefely soo lette theym whan they be in helthe order dispose and dispatche these mattiers that they haue no nede in theyr syckenes to busy and vexe them selues with suche maner vnseasonable cares More ouer if any man be wrapped in any perplex and doutefull cases as of matrimonie of censures of the churche of vowes of restitutions or reconciliations let hym rydde hym selfe of such whan he is hole and sound nor let him not reserue any intanglynges vntyll his last bay They do well whiche whan they lye byenge commaunde theyr executoures to make for them restitution of their euyl gotten goodes but they do farre more wysely whyche whan they be in helthe doo that thynge them selues whyche oftentymes is commytted to thexecutours in vain Agein they do well whiche at the poynt of death forgyue all men theyr offences and praye lykewise that they may be forgiuen if they haue offended any person but it is far more thankfull to god and more sure to the quietnes of coÌ„science if they do the same whaÌ„ they be in helth not for feare of dethe but for the loue of Christe They do wel whiche bequethe parte of theyr goodes to the reliefe of the poore but it were a sacrifice moche more thankfuller to god if after the rate of thy substance woldest thy selfe releue thy poore neyghbours For it cometh not alway to the nedy whiche the deed assigned vnto them and if it cometh it is now an others and not thyn which is bâ—â—owid What there be many diseases of that sorte that they gyue no space of disposynge nor I wyll not nowe recyte the sodeyn and vnthought on chances which albeit they oppresse not al persones yet all muste loke for them bycause they may happe to all Lyke as it chaunced to the folyshe man in the gospell whiche promysed hym selfe longe and swete lyfe It was sayde vnto hym This nyght thy soule shall be fette fro the. Al pray that they may escape sodayn and vnprouyded deathe For euery where these wordes a man may here From sodayn and vnprouided deathe delyuer vs lorde What is it that these do pray for Is euery sodeyn deathe detestable No certes For The ryghtwise man with what so euer deathe he be preuented is in rest For it can nat be an euyll deth beit neuer so sodeyne before whome went good lyfe Why rather praye we not thus Frome an euyll lyfe delyuer vs lorde But why be we not ashamed to call an vnprouyded deth whiche dayly thrusteth it selfe into all our senses from our chyldhod what other thynge here we than gronynges of them that dye What other thyng se we thaÌ„ corses caried out than pompes of mourners than grauestones tombes and titles of deed men That yf we be lyttelle moued with the deathes of straungers howe ofte dothe
signes of the sacramētes he wyll vouchesafe to supplye of his owne by his peculyar grace By hym doubtlesse all sacramentes be of great vertue and operation whiche be in maner signacles of the diuine goodnes and benefycence towarde vs but the selfe same god so ofte as necessitie requireth doth tender the saluation of man without signes only so that negligence and contempt of the sacramentes be away and feythe and a gladde wylle be presente These thynges for this cause be spoken for that oftentymes we se some persones soore troubled in their myndes if they thynk that they shall departe without confession to the prieste without receyuing of the sacrament of the aultar and the laste anneylynge Yea and such maner of sayinges we here spoken of very many he dyed lyke a christen man he was foure tymes confessed before deth and receyued all the rites of the churche On the other syde we take vp our hande and blesse vs if we here that any man dyed without them This surely is a christē mans part to wyshe that he maye lacke none of the sacramentes For they be great solacies and comfortes of the mynd and helpynges ges of oure beleue and it belongeth to the synceritie and purenes of a Christen man to accomplyshe yf he maye all iustice But it apperteyneth more to a Christen manne to wyshe for faith and charitie without which the other do nothinge auayle But by these outwarde thynges we ought not to iuge any person onles we certaynely knowe that they were omitted not done by contempt or which is as yll by negligence Surely I doubte not but that many neyther assoyled of the prest nor their maker receyued nor aneyled nor yet buryed after the rytes of the churche haue gone to euerlastynge ioye and blys where as some other after all the ceremonies of the church solemnely done and also buried in the churche next to the hyghe aulter be caried downe to helle Let them be in stede of an example whiche sodeynly do peryshe by tempeste of the see or by punyshment of lawes or els by some sodeyne syckenes Wherfore vnto such persons must be added a confidence and truste to th entent that they maye certenly beleue that they be no lesse assoyled than yf they were confessed to the preste nor that they receyue no lesse spiritual grace thā yf they had receyued the body of Christ the laste anneylyng Only let them haue as I haue sayd before an ardent and brennynge faith and a prompt wyl and desire That if a prest may be gotten the violence of the sicknes wil not suffre a ful and an hole cōfession that shuld require many wordes with an inward submission of hert let hym confesse hym self to be all togither a synner and desyre of the prest absolution with a meke hert and with a full confidence let him thynke hym self assoyled Soo ofte as necessitie excludeth vs frome the thinges that we couet god of his goodnes accepteth the desyre of the mynd Wherfore they which in this state of thinges doo trouble and vexe the man with generall confession or with often rehersall of his confessyon with paynfull dyscussynge of the circumstaunces with the repetinge of euery offence commytted whether they do a godly thinge I canne not tell surely in my iugement they do a thinge out of season Than suffyseth one that shorte but a syncere and pure confession of the principall crymes whiche cometh to a mans mynde or if that can not be a brennynge affection desyre of confession More ouer yf any mā hath done hym any offence let hym forgiue the vengeaunce therof with his holle hart If he be vnworthye of forgyuenesse yet Christe is worthye for whose sake thou oughtest laye downe the affection of auengynge Let hym not thenne here recompte howe greatly he hath ben hurt of this man or of that man but howe many offences he hym selfe requyreth to be forgiuen and pardoned of god If he hath offended any man lette hym go about as moche as he may to be reconciled vnto hym If the other wyll not be at one and forgyue lette hym praye god to sende hym a better mynde He hym selfe in as moche as he hath done all that in hym lyeth is excused before god If good workes be required there is no wark more able to purchase the mercy of god than for Jesus Christis sake and accordyng to the example of hym whiche hangynge on the crosse prayed for theym by whome he was putte to deathe and of whom he was with spiteful scornes vpbraided hartily and frely to forgyue what so euer men haue synned agaynst vs. And I canne not say whether there be any warke more harde and vneasy to be done and therfore principally it is to be desyred of god But yet to this helpeth the very selfe syckenes whyche breakethe the very wylde fyersenes of the humayne spyrite and maketh it more supple and easy to forgyue Here it is the partes of them that be with the sycke person to dryue from him the cōmune affection whereby many thynke that deathe is made to come the sooner by confession houselynge and anneylynge And lette theym persuade the sycke man rather as the thyng is in dede that by these meanes there is more hope to recouer helthe eyther bycause that a sycke mynd doubleth the soore or bycause that not seldome the sycknes of the body cometh of the minde or finally bycause that god sooner wyl here the requestes and prayers for hym that is reconciled than for an vnrecōciled person Furthermore it is their partes to gette for the sycke man suche a priest as hath a lernid tongue that he may with his communycation of wordes susteyne and comforte the wery sycke man and whiche so can moderate his wordes that neyther by ouer moch flatterie he deceyueth the sycke personne nor by vnseasonable austeritie and sharpnes he cast hym not into desperation Nor breke not the broken staffe nor quench not the smo kynge flaxe For in eyther behalf many men offende Nor let them not rashely lette into the sycke man all maner of pristes but these onely by whose speche he may be releued Those persons let them dryne out of sight the whose syght maye renewe the affection of synnynge vnto the syck man as his compaignyons or of foule pleasures or of dycynge or his mortall ennemyes The phisitians helpe let hym neyther despise vtterly nor haue to moche confidence therin Lette his chiefe hoope be fyxed in god whiche as he onely dyd fyrst putte the soule in the body so he onely taketh it out whan he wyll Otherwhyles yet the phisitian is to be sent for leste we seme to tempt god namely in sodayne diseases that kylle out of hande whiche of the phisytians be callyd Morbi acuti Lette the multitude of phisitians be put out not onely for that that likewise as it is sayde by a prouerbe of the grekes That the multitude of rulers gouernours distroyed the countrey
of Christ so with the deuyll we shoulde not dispute but whan he suggesteth and casteth into mans mynde wycked and vngodly thynges he must say to hym Abi retro Satana So backe Satanas It is not lefull for me to doubte of tho thinges which the churche instructed by the holy goste hath taught and it is also sufficient to beleue tho thinges which I can not attayne with my wytte They tell a certayne thinge not out of holy scripture but neuerthelesse to the mattier that we go now about it is sufficientely accommodate mete of two whome the dyuell at tyme of their deth tempted of their beleue the one was lerned in Philosophie the other was nothinge but a Christen man rude and vnlerned he assayled the fyrst how he beleued whether that Christ was god and mā whether that he was born of a virgin and whether he beleued the generall resurrection And began with reasons of Philosophie to demonstrate that it was impossible to ioyne tho thinges in one betwixt whiche there is no agreance as betwyxt fynite and infynite create and increate Furthermore that it is against nature that a virgyn shulde brynge forth a childe without carnal knowledge of man nor that accordynge to Aristotell the Prynce of the Philosophers there can be no returne frome priuation to the habyte What nedeth mo wordes The man wauered and was conuicte and the dyuell departed a victour The other rude man whā the dyuel asked him how he beleued of this and of that thynge he aunswered him with a cōpendious way As the church beleueth Agayne whan he obiected howe dothe the churche beleue Marye quod he as I beleue How dost thou beleue As the church beleueth How beleueth the church As I beleue Frome this rude vnprepared man so disputations but with symple fayth stable and stedfast the gostly ennemy departed vanquyshed This aunswere is good ynoughe to confounde and dryue awaye the subtyll and craftye ennemy the dyuell But chiefly it is good in obscure and doubtefull causes and matters As yf the ennemy wyll suggest or some other captious felaw how maye it be that in thre persones there shuld be one god and one essencie in numbre and also by whatte meanes they be distincte the one from the other Let him make answere thus Euen as the churche beleueth How can all one bodye be in dyuers places all at one tyme And how in the Sacramente of the aulter maye the trewe body of a man be conteyned in so lytell a space Let him answere as the church beleueth Agayn what maner of fyre is in hell how can a bodyly thing be an agent in an vnbodyly substance let him answere as the church beleueth Or yf any thinge is to be answered let him answere with fewe wordes eyther out of the Crede which dayly ought to be rehersed vnto the sicke man or out of holy scripture or els by the spirite of faith If Satan heapeth vp the greatnes of his synnes let him turne hym to god and say Auerte faciem tuā a peccatis meis Turne thy face lorde frome my sinnes loke vpon the face of thy sonne Christ Jesus Dyuell The noumbre of thy synnes do passe the grauell of the see Man But yet the mercye of god is more plentuous Dyuell How doest thou trust to haue a rewarde of rightwysenes which art all vnrightwyse Mā My rightwysnes is Christ. Dyuell Shalt thou whiche art all beclad in wyckednesse go with Peter and Paule to euer lastynge blysse Man No but with the thefe to whome it was sayde on the crosse This daye thou shalt be with me in Paradyse Dyuell How hast thou this trust which hast done nothinge that is good Man Bycause I haue a good lorde an intreatable iudge and a gracious aduocate Dyuell Thou shalt be haled downe to hell Man My heed is in heuen Dyuell Thou shalt be damned Man Thou art a barratour and a fals harlot no iudge a damned fende no damnour Dyuell Many legions of dyuels wayte for thy soule Man I shoulde despaire yf I had not a protectour which hath ouercom your tyranny Dyuell God is not iuste if for thy euyll dedes he gyueth the euerlasting lyfe Man Nay he is iuste that kepeth his promises and I longe sythen haue appeled frome his iustice vnto his mercye Dyuell Thou flattereste thy selfe with vayne hope Man He that is verite can not lye it is thy properte to be false of promyses Dyuelle Thou seest what thou leauest behynde but what thou shalt haue thou seest not Manne The thinges that be sene be temporall and the thinges that be not sene be euerlasting and he seeth and more than seeth whiche surely and stedfastly beleueth Dyuel Thou departest hence laden with euyll dedes and naked of good dedes Man I will praye to the lorde that he wyll dyscharge me of my euyls and clothe me in his good thinges Dyuell But god heareth not synners Man But he heareth penitentes and for synners he dyed Dyuell Thy repentance is to late Man It was not to late vnto the thefe Dyuell The thefes faithe was stedfaste thyne wauereth Man I wyll praye to the lorde that he will encrease my faith Dyuel Thou doeste falsely perswade thy selfe that thou haste a mercyfull lorde which with so many euyls vexeth and punyssheth the. Man He healeth as a louynge phisition Dyuell Why than wolde he that thy deathe shoulde be so bytter Man It is the lorde he can not wil but that thinge which is good Why shulde I an vnprofytable seruaunt refuse to suffre the thinge that the lorde of glory hath suffred Dyuell It is a wretched thing to dye Mā Blessed be they which dye in the lord Dyuell But the deathe of synners is euyll Man He ceasseth to be a synner which with hope of mercy acknowlegeth hym self for a synner Dyuell Thou leauest this worlde Man Frome heuy exyle I departe into my natiue countreye Dyuell Thou leauest behynde the many great commodities good thinges Man But many mo euyll thinges Dyuell Thou leauest thy rychesse Manne They be other mens that I leaue I beare myne with me Dyuel What dost thou bere syth thou hast no goodnes in the Mā That is trewly myne which the lorde hath frely gyuen me Dyuell Thou forsakest wyfe and childerne Man They be the lordes I cōmyt them vnto hym Dyuell It is an harde thinge to be plucked away from the derely beloued Man Within short space they shall folow me Dyuell From thy swete frendes thou arte sundered Manne I go to sweter frendes In as moche as the moste wyly and subtill ennemy whome he can not drawe to desperatiō entyseth and solliciteth them to a trust and confidence in them selfes to th entent that whō he can not thrust down heedlong he maye brimge vp on a heyght and so confounde them therfore against this no smal daungier the sycke man must be armed defended and protected Lykewyse also as againste the daungier of desperation it is