XIX

VINCENT: I like well, good uncle, all your answers therein. But one doubt yet remaineth there in my mind, which ariseth upon this answer that you make. And when that doubt is solved, I will, mine own good uncle, encumber you no further for this time. For methinketh that I do you very much wrong to give you occasion to labour yourself so much in matter of some study, with long talking at once. I will therefore at this time move you but one thing, and seek some other time at your greater ease for the rest.

My doubt, good uncle, is this: I perceive well by your answers, gathered and considered together, that you will well agree that a man may both have worldly wealth and yet well go to God; and that, on the other hand, a man may be miserable and live in tribulation and yet go to the devil. And as a man may please God by patience in adversity, so may he please God by thanks given in prosperity. Now since you grant these things to be such that either of them both may be matter of virtue or else matter of sin, matter of damnation or matter of salvation, they seem neither good nor bad of their own nature, but things of themselves equal and indifferent, turning to good or to the contrary according as they be taken. And then if this be thus, I can perceive no cause why you should give the pre-eminence unto tribulation, or wherefore you should reckon more cause of comfort in it than in prosperity, but rather a great deal less—in a manner, by half.

For in prosperity a man is well at ease, and may also, by giving thanks to God, get good unto his soul; whereas in tribulation, though he may merit by patience (as the other, in abundance of worldly wealth, may merit by thanks), yet lacketh he much comfort that the wealthy man hath, in that he is sore grieved with heaviness and pain. Besides, a wealthy man, well at ease, may pray to God quietly and merrily with alacrity and great quietness of mind, whereas he who lieth groaning in his grief cannot endure to pray nor can he hardly think upon anything but his pain.

ANTHONY: To begin, cousin, where you leave off: The prayers of him that is in wealth and him that is in woe, if the men be both wicked, are both alike. For neither hath the one desire to pray, nor the other either. And as one is hindered with his pain, so is the other with his pleasure—saving that pain stirreth a man sometimes to call upon God in his grief, though he be right bad, whereas pleasure pulleth his mind another way, though he be good enough.

And this point I think there are few that can, if they say true, say that they find it otherwise. For in tribulation (which cometh, you know, in sundry kinds) any man that is not a dull beast or a desperate wretch calleth upon God, not hoverly but right heartily, and setteth his heart full whole upon his request, so sore he longeth for ease and help of his heaviness. But when we are wealthy and well at our ease, while our tongue pattereth upon our prayers apace—good God, how many mad ways our mind wandereth the while!

Yet I know well that in some tribulation there is such sore sickness or other grievous bodily pain that it would be hard for a man to say a longer prayer of matins. And yet some who lie dying say full devoutly the seven psalms and other prayers with the priest at their anointing. But those who for the grief of their pain cannot endure to do it, or who are more tender and lack that strong heart and stomach that some others have, God requireth no such long prayers of them. But the lifting up of their heart alone, without any words at all, is more acceptable to him from one in such a state, than long service so said as folk usually say it in health. The martyrs in their agony made no long prayers aloud, but one inch of such a prayer, so prayed in that pain, was worth a whole ell or more, even of their own prayers, prayed at some other time.

Great learned men say that Christ, albeit that he was true God, and as God was in eternal equal bliss with his Father, yet as man merited not only for us but for himself too. For proof of this they lay in these words the authority of St. Paul: "Christ hath humbled himself, and became obedient unto the death, and that unto the death of the cross; for which thing God hath also exalted him and given him a name which is above all names, that in the name of Jesus every knee be bowed, both of the celestial creatures and of the terrestrial and of the infernal too, and that every tongue shall confess that our lord Jesus Christ is in the glory of God his Father." Now if it be so as these great learned men say, upon such authorities of holy scripture, that our Saviour merited as man, and as man deserved reward not for us only but for himself also; then were there in his deeds, it seemeth, sundry degrees and differences of deserving. His washing of the disciples' feet was not, then, of like merit as his passion, nor his sleep of like merit as his vigil and his prayer—no, nor his prayers peradventure all of like merit, either. But though there was not, nor could be, in his most blessed person any prayer but was excellent and incomparably surpassing the prayer of any mere creature, yet his own were not all alike, but one far above another. And then if it thus be, of all his holy prayers, the chief seemeth me those that he made in his great agony and pain of his bitter passion. The first was when he thrice fell prostrate in his agony, when the heaviness of his heart with fear of death at hand, so painful and so cruel as he well beheld it, made such a fervent commotion in his blessed body that the bloody sweat of his holy flesh dropped down on the ground. The others were the painful prayers that he made upon the cross, where, for all the torment that he hanged in—of beating, nailing, and stretching out all his limbs, with the wresting of his sinews and breaking of his tender veins, and the sharp crown of thorns so pricking him into the head that his blessed blood streamed down all his face—in all these hideous pains, in all their cruel despites, yet two very devout and fervent prayers he made. One was for the pardon of those who so dispiteously put him to his pain, and the other about his own deliverance, commending his own soul to his holy Father in heaven. These prayers of his, made in his most pain, among all that ever he made, reckon I for the chief. And these prayers of our Saviour at his bitter passion, and of his holy martyrs in the fervour of their torment, shall serve us to see that there is no prayer made at pleasure so strong and effectual as that made in tribulation.

Now come I to the reasoning you make, when you tell me that I grant you that both in wealth and in woe a man may be wicked and offend God, in the one by impatience and in the other by fleshly lust. And on the other hand, both in tribulation and prosperity too, a man may also do very well and deserve thanks of God by thanksgiving to God for his gift of riches, worship, and wealth, as well as for his gift of need and penury, imprisonment, sickness, and pain. And therefore you cannot see why I should give any pre-eminence in comfort unto tribulation, but you would rather allow prosperity for the thing more comforting. And that not a little, but in manner by double, since therein hath the soul comfort and the body too—the soul by thanksgiving unto God for his gifts, and the body by being well at ease—whereas the person pained in tribulation taketh no comfort but in his soul alone.

First, as for your double comfort, cousin, you may cut off the one! For a man in prosperity, though he be bound to thank God for his gifts, wherein he feeleth ease, and may be glad also that he giveth thanks to God; yet hath he little cause of comfort in that he taketh his ease here, unless you wish to call by the name of comfort the sensual feeling of bodily pleasure. I deny not that sometimes men so take it, when they say, "This good drink comforteth well mine heart." But comfort, cousin, is properly taken, by them that take it right, rather for the consolation of good hope that men take in their heart, of some good growing toward them, than for a present pleasure with which the body is delighted and tickled for a while.

Now, though a man without patience can have no reward for his pain, yet when his pain is patiently taken for God's sake and his will conformed to God's pleasure therein, God rewardeth the sufferer in proportion to his pain. And this thing appeareth by many a place in scripture, some of which I have showed you and yet shall I show you more. But never found I any place in scripture that I remember in which, though a rich man thanked God for his gifts, our Lord promised him any reward in heaven for the very reason that he took his ease and his pleasures here. And therefore, since I speak only of such comfort as is true comfort indeed, by which a man hath hope of God's favour and remission of his sins, with diminishing of his pain in purgatory or else reward in heaven; and since such comfort cometh of tribulation well taken, but not of pleasure even though it be well taken; therefore of your comfort that you double by prosperity, you may, as I told you, very well cut away the half.

Now, why I give prerogative in comfort unto tribulation far above prosperity, though a man may do well in both, of this will I show you causes two or three. First, as I before have at length showed you out of all question, continual wealth interrupted with no tribulation is a very discomfortable token of everlasting damnation. Thereupon it followeth that tribulation is one cause of comfort unto a man's heart, in that it dischargeth him of the discomfort that he might of reason take of overlong-lasting wealth. Another is, that the scripture much commendeth tribulation as occasion of more profit than wealth and prosperity, not only to those who are therein but to those who resort unto them too. And therefore saith Ecclesiastes, "Better is it to go to the house of weeping and wailing for some man's death, than to the house of a feast; for in that house of heaviness is a man put in remembrance of the end of every man, and while he liveth he thinketh what shall come after." And after yet he further saith, "The heart of wise men is where heaviness is, and the heart of fools is where there is mirth and gladness." And verily, where you shall hear worldly mirth seem to be commended in scripture, it is either commonly spoken, as in the person of some worldly-disposed people, or else understood of spiritual rejoicing, or else meant of some small moderate refreshing of the mind against a heavy and discomfortable dullness.

Now, prosperity was promised to the children of Israel in the old law as a special gift of God, because of their imperfection at that time, to draw them to God with gay things and pleasant, as men, to make children learn, give them cake-bread and butter. For, as the scripture maketh mention, that people were much after the manner of children in lack of wit and in waywardness. And therefore was their master Moses called Pedagogus, that is, a teacher of children or (as they call such a one in the grammar schools) an "usher" or "master of the petits." For, as St. Paul saith, "the old law brought nothing unto perfection." And God also threateneth folk with tribulation in this world for sin, not because worldly tribulation is evil, but that we should well beware of the sickness of sin for fear of the thing to follow. For that thing, though it be indeed a very good wholesome thing if we take it well, is yet, because it is painful, the thing that we are loth to have. But this I say yet again and again, that the scripture undoubtedly so commandeth tribulation as far the better thing in this world toward the getting of the true good that God giveth in the world to come, that in comparison it utterly discommendeth this worldly wretched wealth and discomfortable comfort. For to what other thing tend the words of Ecclesiastes that I rehearsed to you now, that it is better to be in the house of heaviness than to be at a feast? Whereto tendeth this comparison of his, that the wise man's heart draweth thither where folk are in sadness, and the heart of a fool is where he may find mirth? Whereto tendeth this threat of the wise man, that he who delighteth in wealth shall fall into woe? "Laughter," saith he, "shall be mingled with sorrow, and the end of mirth is taken up with heaviness." And our Saviour saith himself, "Woe be to you that laugh, for you shall weep and wail." But he saith, on the other hand, "Blessed are they that weep and wail, for they shall be comforted." And he saith to his disciples, "The world shall rejoice and you shall be sorry, but your sorrow shall be turned into joy." And so it is now, as you well know, and the mirth of many who then were in joy is now turned all to sorrow. And thus you see plainly by scripture that, in matter of true comfort, tribulation is as far above prosperity as the day is about the night.

Another pre-eminence of tribulation over wealth, in occasion of merit and reward, shall well appear upon certain considerations well marked in them both. Tribulation meriteth in patience and in the obedient conforming of the man's will unto God, and in thanks given to God for his visitation. If you reckon me now, against these, many other good deeds that a wealthy man may do—as, by riches to give alms, or by authority to labour in doing many men justice—or if you find further any other such thing; first, I say that the patient person in tribulation hath, in all these virtues of a wealthy man, an occasion of merit which the wealthy man hath not. For it is easy for the person who is in tribulation to be well willing to do the selfsame thing if he could. And then shall his good will, where the power lacketh, go very near to the merit of the deed. But the wealthy man, now, is not in a like position with regard to the will of patience and conformity and thanks given to God for tribulation. For the wealthy man is not so ready to be content to be in tribulation, which is the occasion of the sufferer's deserving, as the troubled person is to be content to be in prosperity, to do the good deeds that the wealthy man doth. Besides this, all that the wealthy man doth, though he could not do them without those things that are counted for wealth and called by that name—as, not do great alms without great riches, nor do these many men right by his labour without great authority—yet may he do these things being not in wealth indeed. As where he taketh his wealth for no wealth and his riches for no riches, and in heart setteth by neither one, but secretly liveth in a contrite heart and a penitential life, as many times did the prophet David, being a great king, so that worldly wealth was no wealth to him. And therefore worldly wealth is not of necessity the cause of these good deeds, since he may do them (and he doth them best, indeed) to whom the thing that worldly folk call wealth is yet, for his godly-set mind, withdrawn from the delight thereof, no pleasure nor wealth at all.

Finally, whenever the wealthy man doth those good virtuous deeds, if we rightly consider the nature of them, we shall perceive that in the doing of them he doth ever, for the ratio and proportion of those deeds, diminish the matter of his worldly wealth. In giving great alms, he parteth with a certain amount of his worldly goods, which are in that amount the matter of his wealth. In labouring about the doing of many good deeds, his labour diminisheth his quiet and his rest, and to that extent it diminisheth his wealth, if pain and wealth be each contrary to the other, as I think you will agree that they are. Now, whosoever then will well consider the thing, he shall, I doubt not, perceive and see that in these good deeds that the wealthy man doth, though it be his wealth that maketh him able to do them, yet in so far as he doth them he departeth in that proportion from the nature of wealth toward the nature of some tribulation. And therefore even in those good deeds themselves that prosperity doth, the prerogative in goodness of tribulation above wealth doth appear.

Now if it happen that some man cannot perceive this point because the wealthy man, for all his alms, abideth rich still, and for all his good labour abideth still in his authority, let him consider that I speak only according to proportion. And because the proportion of all that he giveth of his goods is very little in respect of what he leaveth, therefore is the reason haply with some folk little perceived. But if it were so that he went on giving until he had given out all, and left himself nothing, then would even a blind man see it. For as he would be come from riches to poverty, so would he be willingly fallen from wealth into tribulation. And in respect of labour and rest, the same would be true. Whosoever can consider this, shall see that, in every good deed done by the wealthy man, the matter is proportionately the same.

Then, since we have somewhat weighed the virtues of prosperity, let us consider on the other hand the afore-named things that are the matter of merit and reward in tribulation—that is, patience, conformity, and thanksgiving. Patience the wealthy man hath not, in so far as he is wealthy. For if he be pinched in any point in which he taketh patience, to that extent he suffereth some tribulation. And so not by his prosperity but by his tribulation hath he that merit. It is the same if we would say that the wealthy man hath another virtue instead of patience—that is, the keeping of himself from pride and such other sins as wealth would bring him to. For the resisting of such motions is, as I before told you, without any doubt a diminishing of fleshly wealth, and is a very true kind (and one of the most profitable kinds) of tribulation. So all that good merit groweth to the wealthy man not by his wealth but by the diminishing of his wealth with wholesome tribulation.

The most colour of comparison is in the other two; that is, in the conformity of man's will unto God, and in thanks given unto God. For as the good man, in tribulation sent him by God, conformeth his will to God's will in that behalf, and giveth God thanks for it; so doth the wealthy man, in his wealth which God giveth him, conform his will to God in that point, since he is well content to take it as his gift, and giveth God also right hearty thanks for it. And thus, as I said, in these two things can you catch the most colour to compare the wealthy man's merit with the merit of tribulation.

But yet that they be not matches, you may soon see by this: For no one can conform his will unto God's in tribulation and give him thanks for it, but such a man as hath in that point a very specially good disposition. But he that is truly wicked, or hath in his heart but very little good, may well be content to take wealth at God's hand, and say, "Marry, I thank you, sir, for this with all my heart, and I will not fail to love you well—while you let me fare no worse!" Confitebitur tibi, cum benefeceris ei. Now, if the wealthy man be very good, yet, in conformity of his will and thanksgiving to God for his wealth, his virtue is not like to that of him who doth the same in tribulation. For, as the philosophers said very well of old, "virtue standeth in things of hardness and difficulty." And then, as I told you, it is much less hard and less difficult, by a great deal, to be content and conform our will to God's will and to give him thanks, too, for our ease than for our pain, for our wealth and for our woe. And therefore the conforming of our will to God's and the thanks that we give him for our tribulation are more worthy of thanks in return, and merit more reward in the very fast wealth and felicity of heaven, than our conformity and our thanksgiving for our worldly wealth here.

And this thing saw the devil, when he said to our Lord of Job that it was no marvel if Job had a reverent fear unto God—God had done so much for him, and kept him in prosperity. But the devil knew well that it was a hard thing for Job to be so loving, and so to give thanks to God, in tribulation and adversity. And therefore was he glad to get leave of God to put him in tribulation, and trusted thereby to cause him to murmur and grudge against God with impatience. But the devil had there a fall in his own turn, for the patience of Job in the short time of his adversity got him much more favour and thanks of God, and more is he renowned and commended in scripture for that, than for all the goodness of his long prosperous life. Our Saviour saith himself, also, that if we say well by them or yield them thanks who do us good, we do no great thing, and therefore can we with reason look for no great thanks in return.

And thus have I showed you, lo, no little pre-eminence that tribulation hath in merit, and therefore no little pre-eminence of comfort in hope of heavenly reward, above the virtues (the merit and cause of good hope and comfort) that come of wealth and prosperity.