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.