Dialogue of Comfort Against Tribulation / With Modifications To Obsolete Language By Monica Stevens

by Saint Thomas More

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do them (and he doth them best, indeed) to whom the thing that worldly folk call wealth is yet, for his godly-set mind, withdrawn from the delight thereof, no pleasure nor wealth at all.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.

XX

And therefore, good cousin, to finish our talking for this time, lest I should be too long a hindrance to your other business: