ANTHONY: That is undoubtedly true. But yet even the most base kind of them all, good cousin, hath more causes of comfort than I have spoken of yet.
For I have, you know, in that kind that is sent us for our sin, spoken of no other comfort yet but twain: one that it refraineth us from sin that otherwise we would fall in; and one that it serveth us, through the merit of Christ's passion, as a means by which God keepeth us from hell and serveth for the satisfaction of such pain as we should otherwise endure in purgatory. Howbeit, there is therein another great cause of joy besides this. For surely those pains here sent us for our sin, in whatsoever wise they happen to us (be our sin never so sore nor never so open and evident unto ourselves and all the world too), yet if we pray for grace to take them meekly and patiently; and if, confessing to God that it is far too little for our fault, we beseech him nevertheless, since we shall come hence so void of all good works for which we should have any reward in heaven, to be not only so merciful to us as to take our present tribulation in relief of our pains in purgatory, but also so gracious unto us as to take our patience therein for a matter of merit and reward in heaven; I verily trust—and nothing doubt it—that God shall of his high bounty grant us our boon.
For as in hell pain serveth only for punishment without any manner of purging, because all possibility of purging is past; and as in purgatory punishment serveth only for purging, because the place of deserving is past; so while we are yet in this world in which is our place and our time of merit and well-deserving, the tribulation that is sent us for our sin here shall, if we faithfully so desire, beside the cleansing and purging of our pain, serve us also for increase of reward. And so shall, I suppose and trust in God's goodness, all such penance and good works as a man willingly performeth, enjoined by his ghostly father in confession, or which he willingly further doth of his own devotion beside. For though man's penance, with all the good works that he can do, be not able to satisfy of themselves for the least sin that we do, yet the liberal goodness of God, through the merit of Christ's bitter passion—without which all our works could never satisfy so much as a spoonful to a great vesselful in comparison with the merit and satisfaction that Christ has merited and satisfied for us himself—this liberal goodness of God, I say, shall yet at our faithful instance and request cause our penance and tribulation patiently taken in this world to serve us in the other world both for release and reward, tempered after such rate as his high goodness and wisdom shall see best for us, whereof our blind mortality cannot here imagine nor devise the stint.
And thus hath yet even the first and most base kind of tribulation, though not fully so great as the second and very far less than the third, far greater cause of comfort yet than I spoke of before.
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VINCENT: Verily, good uncle, this pleaseth me very well. But yet are there, you know, some of these things now brought in question. For as for any pain due for our sin, to be diminished in purgatory by the patient sufferance of tribulation here, there are, you know, many who utterly deny that, and affirm for a sure truth that there is no purgatory at all. And then, if they say true, is the cause of the comfort gone, if the comfort that we should take be but in vain and needless.
They say, you know, also that men merit nothing at all, but God giveth all for faith alone, and that it would be sin and sacrilege to look for reward in heaven either for our patience and glad suffering for God's sake, or for any other good deed. And then is there gone, if this be thus, the other cause of our further comfort too.
ANTHONY: Cousin, if some things were as they be not, then should some things be as they shall not! I cannot indeed deny that some men have of late brought up some such opinions, and many more than these besides, and have spread them abroad. And it is a right heavy thing to see such variousness in our belief rise and grow among ourselves, to the great encouragement of the common enemies of us all, whereby they have our faith in derision and catch hope to overwhelm us all. Yet do three things not a little comfort my mind. The first is that, in some communications had of late together, there hath appeared good likelihood of some good agreement to grow together in one accord of our faith. The second is that in the meanwhile, till this may come to pass, contentions, disputations, and uncharitable behaviour are prohibited and forbidden in effect upon all parties—all such parties, I mean, as fell before to fight for it. The third is that in Germany, for all their diverse opinions, yet as they agree together in profession of Christ's name, so agree they now together in preparation of a common power, in defence of Christendom against our common enemy the Turk. And I trust in God that this shall not only help us here to strengthen us in this war, but also that, as God hath caused them to agree together in the defence of his name, so shall he graciously bring them to agree together in the truth of his faith. Therefore will I let God work, and leave off contention. And I shall now say nothing but that with which they who are themselves of the contrary mind shall in reason have no cause to be discontented.
First, as for purgatory: Though they think there be none, yet since they deny not that all the corps of Christendom for so many hundred years have believed the contrary, and among them all the old interpreters of scripture from the apostles' days down to our time, many of whom they deny not for holy saints, these men must, of their courtesy, hold my poor fear excused, that I dare not now believe them against all those. And I beseech our Lord heartily for them, that when they depart out of this wretched world, they find no purgatory at all—provided God keep them from hell!
As for the merit of man in his good works, neither are those who deny it fully agreed among themselves, nor is there any man almost of them all that, since they began to write, hath not somewhat changed and varied from himself. And far the more part are thus far agreed with us: Like as we grant them that no good work is worth aught toward heaven without faith; and that no good work of man is rewardable in heaven of its own nature, but through the mere goodness of God, who is pleased to put so high a price upon so poor a thing; and that this price God setteth through Christ's passion, and also because they are his own works with us (for no man worketh good works toward God unless God work with him); and as we grant them also that no man may be proud of his works for his own imperfect working, because in all that he may do he can do God no good, but is an unprofitable servant, and doth but his bare duty—as we, I say, grant them these things, so this one thing or twain do they grant us in turn: That men are bound to work good works if they have time and power, and that whosoever worketh in true faith most, shall be most rewarded. But then they add to this that all his reward shall be given him for his faith alone and nothing for his works at all, because his faith is the thing, they say, that forceth him to work well. I will not strive with them for this matter now. But yet I trust to the great goodness of God, that if the question hang on that narrow point, since Christ saith in the scripture in so many places that men shall in heaven be rewarded for their works, he shall never suffer our souls—who are but mean-witted men and can understand his words only as he himself hath set them and as old holy saints have construed them before and as all Christian people this thousand year have believed—to be damned for lack of perceiving such a sharp subtle thing. Especially since some men who have right good wits, and are beside that right well learned, too, can in no wise perceive for what cause or why these folk who take away the reward from good works and give that reward all whole to faith alone, give the reward to faith rather than to charity. For this grant they themselves, that faith serveth of nothing unless she be accompanied by her sister charity. And then saith the scripture, too, "Of these three virtues, faith, hope, and charity, of all these three, the greatest is charity." And therefore it seemeth as worthy to have the thanks as faith. Howbeit, as I said, I will not strive for it, nor indeed as our matter standeth I shall not greatly need to do so. For if they say that he who suffereth tribulation and martyrdom for the faith shall have high reward, not for his work but for his well-working faith, yet since they grant that have it he shall, the cause of high comfort in the third kind of tribulation standeth. And that is, you know, the effect of all my purpose.
VINCENT: Verily, good uncle, this is truly driven and tried unto the uttermost, it seemeth to me. And therefore I pray you proceed at your leisure.
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