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.

XIII

ANTHONY: Cousin, it would be a long work to peruse every comfort that a man may well take in tribulation. For as many comforts, you know, may a man take thereof, as there be good commodities therein. And of those there are surely so many that it would be very long to rehearse and treat of them. But meseemeth we cannot lightly better perceive what profit and commodity, and thereby what comfort, they may take of it who have it, than if we well consider what harm the lack of it is, and thereby what discomfort the lack should be to them that never have it.

So is it now that all holy men agree, and all the scripture is full, and our own experience proveth before our eyes, that we are not come into this wretched world to dwell here. We have not, as St. Paul saith, our dwelling-city here, but we are seeking for the city that is to come. And St. Paul telleth us that we do seek for it, because he would put us in mind that we should seek for it, as good folk who fain would come thither. For surely whosoever setteth so little by it that he careth not to seek for it, it will I fear be long ere he come to it, and marvellous great grace if ever he come thither. "Run," saith St. Paul, "so that you may get it." If it must then be gotten with running, when shall he come at it who lifteth not one step toward it?

Now, because this world is, as I tell you, not our eternal dwelling, but our little-while wandering, God would that we should use it as folk who were weary of it. And he would that we should in this vale of labour, toil, tears, and misery not look for rest and ease, game, pleasure, wealth, and felicity. For those who do so fare like a foolish fellow who, going towards his own house where he should be wealthy, would for a tapster's pleasure become a hostler by the way, and die in a stable, and never come home.

And would God that those that drown themselves in the desire of this world's wretched wealth, were not yet more fools than he! But alas, their folly as far surpasseth the foolishness of that silly fellow as there is difference between the height of heaven and the very depth of hell. For our Saviour saith, "Woe may you be that laugh now, for you shall wail and weep." And "There is a time of weeping," saith the scripture, "and there is a time of laughing." But, as you see, he setteth the weeping time before, for that is the time of this wretched world, and the laughing time shall come after in heaven. There is