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VINCENT: Verily methinketh, good uncle, that this counsel is very good. For unless a person have first a desire to be comforted by God, I cannot see what it can avail to give him any further counsel of any spiritual comfort.

Howbeit, what if the man have this desire of God's comfort: that is, that it may please God to comfort him in his tribulation by taking that tribulation from him—is not this a good desire of God's comfort, and a desire sufficient for him who is in tribulation?

ANTHONY: No, cousin, that it is not. I touched before upon this point and passed it over, because I thought it would fall in our way again, and so know I well that it will, oftener than once. And now am I glad that you yourself move it to me here.

A man may many times, well and without sin, desire of God that the tribulation be taken from him. But neither may we desire that in every case, nor yet very well in any case (except very few) save under a certain condition, either expressed or implied. For tribulations are, as you know well, of many sundry kinds. Some are by loss of goods or possessions, some by the sickness of ourselves, and some by the loss of friends or by some other pain put unto our bodies. Some are by the dread of losing these things that we fain would save, under which fear fall all the same things that we have spoken of before. For we may fear loss of goods or possessions, or the loss of our friends, or their grief and trouble or our own by sickness, imprisonment, or other bodily pain. We may be troubled most of all with the fear of that thing which he feareth least of all who hath most need to do so—that is, the fear of losing through deadly sin the life of his blessed soul. And this last kind of tribulation, as the sorest tribulation of all, though we may touch some pieces of it here and there before, yet the chief part and the principal pain will I reserve to treat apart effectually at the end.

But now, as I said, since the kinds of tribulation are so diverse, a man may pray God to take some of these tribulations from him, and may take some comfort in the trust that God will do so. And therefore against hunger, sickness, and bodily hurt, and against the loss of either body or soul, men may lawfully many times pray to the goodness of God, either for themselves or for their friends. And toward this purpose are expressly prayed many devout orisons in the common services of our mother Holy Church. And toward our help in some of these things serve some of the petitions in the Pater Noster, in which we pray daily for our daily food, and to be preserved from the fall into temptation, and to be delivered from evil.

But yet may we not always pray for the taking away from us of every kind of temptation. For if a man should in every sickness pray for his health again, when should he show himself content to die and to depart unto God? And that mind must a man have, you know, or else it will not be well with him. It is a tribulation to good men to feel in themselves the conflict of the flesh against the soul and the rebellion of sensuality against the rule and governance of reason—the relics that remain in mankind of old original sin, of which St. Paul so sore complaineth in his epistle to the Romans. And yet may we not pray, while we stand in this life, to have this kind of tribulation utterly taken from us. For it is left us by God's ordinance to strive against it and fight with it, and by reason and grace to master it and use it for the matter of our merit.

For the salvation of our soul may we boldly pray. For grace may we boldly pray, for faith, for hope, and for charity, and for every such virtue as shall serve us toward heaven. But as for all the other things before mentioned (in which is contained the matter of every kind of tribulation), we may never well make prayers so precisely but that we must express or imply a condition therein—that is, that if God see the contrary better for us, we refer it wholly to his will. And if that be so, we pray that God, instead of taking away our grief, may send us of his goodness either spiritual comfort to take it gladly or at least strength to bear it patiently.

For if we determine with ourselves that we will take no comfort in anything but the taking of our tribulation from us, then either we prescribe to God that he shall do us no better turn, even though he would, than we will ourselves appoint him; or else we declare that we ourselves can tell better than he what is better for us. And therefore, I say, let us in tribulation desire his help and comfort, and let us remit the manner of that comfort unto his own high pleasure. When we do this, let us nothing doubt but that, as his high wisdom better seeth what is best for us than we can see it ourselves, so shall his sovereign high goodness give us that thing that shall indeed be best.

For otherwise, if we presume to stand to our own choice—unless God offer us the choice himself, as he did to David in the choice of his own punishment, after his high pride conceived in the numbering of the people—we may foolishly choose the worst. And by prescribing unto God ourselves so precisely what we will that he shall do for us, unless of his gracious favour he reject our folly, he shall for indignation grant us our own request, and afterward shall we well find that it shall turn us to harm.

How many men attain health of body for whom it would be better, for their soul's health, that their bodies were sick still? How many get out of prison who happen outside on such harm as the prison would have kept them from? How many who have been loth to lose their worldly goods have, in keeping of their goods, soon afterward lost their life? So blind is our mortality and so unaware what will befall—so unsure also what manner of mind we ourselves will have tomorrow—that God could not lightly do a man more vengeance than to grant him in this world his own foolish wishes.

What wit have we poor fools to know what will serve us? For the blessed apostle himself in his sore tribulation, praying thrice unto God to take it away from him, was answered again by God (in a manner) that he was but a fool in asking that request, but that the help of God's grace in that tribulation to strengthen him was far better for him than to take that tribulation from him. And therefore, perceiving well by experience the truth of the lesson, he giveth us good warning not to be too bold of our minds, when we require aught of God, at his own pleasure. For his own Holy Spirit so sore desireth our welfare that, as men say, he groaneth for us, in such wise as no tongue can tell. "What we may pray for, that would be behovable for us, we cannot ourselves tell," saith St. Paul, "but the Spirit himself desireth for us with unspeakable groanings."

And therefore I say, for conclusion of this point, let us never ask of God precisely our own ease by delivery from our tribulation, but pray for his aid and comfort by such ways as he himself shall best like, and then may we take comfort even of our such request. For we may be sure that this mind cometh of God. And also we may be very sure that as he beginneth to work with us, so—unless we ourselves fly from him—he will not fail to tarry with us. And then, if he dwell with us, what trouble can do us harm? "If God be with us," saith St. Paul, "who can stand against us?"

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