Dialogue of Comfort Against Tribulation.

by Thomas More.

NOTE

This edition of the Dialogue of Comfort has been transcribed from the 1557 version as it appears in Everyman's Library. The Everyman edition is heartily recommended to readers who would like to taste the dialogue in its original form.

The first plan was to change only the spelling. It soon became evident that the punctuation would have to be changed to follow present usage. The longest sentences were then broken up into two or three, and certain others were rearranged into a word order more like that of today. Nothing was omitted, however, and nothing was added except relative p.r.o.nouns, parts of "to be," and other such neutral connectives. Finally, obsolete words were changed to more familiar equivalents except when they were entirely clear and too good to lose. Thus "wot" became "know" but "gigglot" and "galp up the ghost" were retained. Words that have come to have a quite different meaning for us, such as "fond" and "l.u.s.t" were replaced by less ambiguous ones--wherever possible, by ones that More himself used elsewhere.

The text has not been cut or expanded, re-interpreted or edited.

Any transcription seems to involve some interpretation, conscious or otherwise, but an effort has been made to keep it to a minimum.

Pa.s.sages that seemed to make no sense have therefore been left unaltered. If other readers find solutions for them their suggestions will be welcomed.

This is not in any sense a scholarly piece of work. That would require a very different method, as well as a far more thorough knowledge of sixteenth-century English. It would be a most commendable undertaking, but it might result in an edition for the learned. This one is for everyone who has the two essentials, faith and intelligence, presupposed by Anthony in Chapter II.

MONICA STEVENS

Middlebury, Vermont.

Feast of St. Benedict, 1950.

BOOK ONE

VINCENT: Who would have thought, O my good uncle, a few years past, that those in this country who would visit their friends lying in disease and sickness would come, as I do now, to seek and fetch comfort of them? Or who would have thought that in giving comfort to them they would use the way that I may well use to you?

For albeit that the priests and friars be wont to call upon sick men to remember death, yet we worldly friends, for fear of discomforting them, have ever had a way here in Hungary of lifting up their hearts and putting them in good hope of life.

But now, my good uncle, the world is here waxed such, and so great perils appear here to fall at hand, that methinketh the greatest comfort a man can have is when he can see that he shall soon be gone. And we who are likely long to live here in wretchedness have need of some comforting counsel against tribulation to be given us by such as you, good uncle. For you have so long lived virtuously, and are so learned in the law of G.o.d that very few are better in this country. And you have had yourself good experience and a.s.say of such things as we do now fear, as one who hath been taken prisoner in Turkey two times in your days, and is now likely to depart hence ere long.

But that may be your great comfort, good uncle, since you depart to G.o.d. But us of your kindred shall you leave here, a company of sorry comfortless orphans. For to all of us your good help, comfort, and counsel hath long been a great stay--not as an uncle to some, and to others as one further of kin, but as though to us all you had been a natural father.

ANTHONY: Mine own good cousin, I cannot much deny but what there is indeed, not only here in Hungary but also in almost all places in Christendom, such a customary manner of unchristian comforting.

And in any sick man it doth more harm than good, by drawing him in time of sickness, with looking and longing for life, from the meditation of death, judgment, heaven, and h.e.l.l, with which he should beset much of his time--even all his whole life in his best health. Yet is that manner of comfort to my mind more than mad when it is used to a man of mine age. For as we well know that a young man may die soon, so are we very sure that an old man cannot live long. And yet there is (as Tully saith) no man so old but that, for all that, he hopeth yet that he may live one year more, and of a frail folly delighteth to think thereon and comfort himself therewith. So other men's words of such comfort, adding more sticks to that fire, shall (in a manner) quite burn up the pleasant moisture that should most refresh him--the wholesome dew, I mean, of G.o.d's grace, by which he should wish with G.o.d's will to be hence, and long to be with him in Heaven.

Now, as for your taking my departing from you so heavily (as that of one from whom you recognize, of your goodness, to have had here before help and comfort), would G.o.d I had done to you and to others half so much as I myself reckon it would have been my duty to do!

But whensoever G.o.d may take me hence, to reckon yourselves then comfortless, as though your chief comfort stood in me--therein would you make, methinketh, a reckoning very much as though you would cast away a strong staff and lean upon a rotten reed. For G.o.d is, and must be, your comfort, and not I. And he is a sure comforter, who (as he said unto his disciples) never leaveth his servants comfortless orphans, not even when he departed from his disciples by death. But he both sent them a comforter, as he had promised, the Holy Spirit of his Father and himself, and he also made them sure that to the world's end he would ever dwell with them himself. And therefore, if you be part of his flock and believe his promise, how can you be comfortless in any tribulation, when Christ and his Holy Spirit, and with them their inseparable Father, if you put full trust and confidence in them, are never either one finger-breadth of s.p.a.ce nor one minute of time from you?

VINCENT: O, my good uncle, even these selfsame words, with which you prove that because of G.o.d's own gracious presence we cannot be left comfortless, make me now feel and perceive how much comfort we shall miss when you are gone. For albeit, good uncle, that while you tell me this I cannot but grant it for true, yet if I had not now heard it from you, I would not have remembered it, nor would it have fallen to my mind. And moreover, as our tribulations shall increase in weight and number, so shall we need not only one such good word or twain, but a great heap of them, to stable and strengthen the walls of our hearts against the great surges of this tempestuous sea.

ANTHONY: Good cousin, trust well in G.o.d and he shall provide you outward teachers suitable for every time, or else shall himself sufficiently teach you inwardly.

VINCENT: Very well, good uncle, but yet if we would leave the seeking of outward learning, when we can have it, and look to be inwardly taught by G.o.d alone, then should be thereby tempt G.o.d and displease him. And since I now see the likelihood that when you are gone we shall be sore dest.i.tute of any other like you, therefore methinketh that G.o.d bindeth me of duty to pray you now, good uncle, in this short time that we have you, that I may learn of you such plenty of good counsel and comfort, against these great storms of tribulation with which both I and all mine are sore beaten already, and now upon the coming of this cruel Turk fear to fall in far more, that I may, with the same laid up in remembrance, govern and stay the ship of our kindred and keep it afloat from peril of spiritual drowning.

You are not ignorant, good uncle, what heaps of heaviness have of late fallen among us already, with which some of our poor family are fallen into such dumps that scantly can any such comfort as my poor wit can give them at all a.s.suage their sorrow. And now, since these tidings have come hither, so hot with the great Turk's enterprise into these parts here, we can scantly talk nor think of anything else than his might and our danger. There falleth so continually before the eyes of our heart a fearful imagination of this terrible thing: his mighty strength and power, his high malice and hatred, and his incomparable cruelty, with robbing, spoiling, burning, and laying waste all the way that his army cometh; then, killing or carrying away the people thence, far from home, and there severing the couples and the kindred asunder, every one far from the other, some kept in thraldom and some kept in prison and some for a triumph tormented and killed in his presence; then, sending his people hither and his false faith too, so that such as are here and still remain shall either both lose all and be lost too, or be forced to forsake the faith of our Saviour Christ and fall to the false sect of Mahomet. And yet--that which we fear more than all the rest--no small part of our own folk who dwell even here about us are, we fear, falling to him or already confederated with him.

If this be so, it may haply keep this quarter from the Turk's invasion. But then shall they that turn to his law leave all their neighbours nothing, but shall have our goods given them and our bodies too, unless we turn as they do and forsake our Saviour too.

And then--for there is no born Turk so cruel to Christian folk as is the false Christian that falleth from the faith--we shall stand in peril, if we persevere in the truth, to be more hardly handled and die a more cruel death by our own countrymen at home than if we were taken hence and carried into Turkey. These fearful heaps of peril lie so heavy at our hearts, since we know not into which we shall fortune to fall and therefore fear all the worst, that (as our Saviour prophesied of the people of Jerusalem) many among us wish already, before the peril come, that the mountains would overwhelm them or the valleys open and swallow them up and cover them.

Therefore, good uncle, against these horrible fears of these terrible tribulations--some of which, as you know, our house hath already, and the rest of which we stand in dread of--give us, while G.o.d lendeth you to us, such plenty of your comforting counsel as I may write and keep with us, to stay us when G.o.d shall call you hence.

ANTHONY: Ah, my good cousin, this is a heavy hearing. And just as we who dwell here in this part now sorely fear that thing which a few years ago we feared not at all, so I suspect that ere long they shall fear it as much who now think themselves very sure because they dwell further off.

Greece feared not the Turk when I was born, and within a while afterward that whole empire was his. The great Sultan of Syria thought himself more than his match, and long since you were born hath he that empire too. Then hath he taken Belgrade, the fortress of this realm. And since that hath he destroyed our n.o.ble young goodly king, and now two of them strive for us--our Lord send the grace that the third dog carry not away the bone from them both!

What of the n.o.ble strong city of Rhodes, the winning of which he counted as a victory against the whole body of Christendom, since all Christendom was not able to defend that strong town against him? Howbeit, if the princes of Christendom everywhere would, where there was need, have set to their hands in time, the Turk would never have taken any one of all those places. But partly because of dissensions fallen among ourselves, and partly because no man careth what harm other folk feel, but each part suffereth the other to shift for itself, the Turk has in a few years wonderfully increased and Christendom on the other hand very sorely decayed.

And all this is worked by our wickedness, with which G.o.d is not content.

But now, whereas you desire of me some plenty of comforting things, which you may put in remembrance, to comfort your company with--verily, in the rehearsing and heaping of your manifold fears, I myself began to feel that there would be much need, against so many troubles, of many comforting counsels. For surely, a little before you came, as I devised with myself upon the Turk's coming, it happened that my mind fell suddenly from that to devising upon my own departing. Now, albeit that I fully put my trust in G.o.d and hope to be a saved soul by his mercy, yet no man is here so sure that without revelation he may stand clean out of dread. So I bethought me also upon the pain of h.e.l.l, and afterward, then, I bethought me upon the Turk again. And at first methought his terror nothing, when I compared with it the joyful hope of heaven. Then I compared it on the other hand with the fearful dread of h.e.l.l, casting therein in my mind those terrible fiendish tormentors, with the deep consideration of that furious endless fire. And methought that if the Turk with his whole host, and all his trumpets and timbrels too, were to come to my chamber door and kill me in my bed, in respect of the other reckoning I would regard him not a rush. And yet, when I now heard your lamentable words, laying forth as though it were present before my face that heap of heavy sorrowful tribulations that (besides those that are already befallen) are in short s.p.a.ce likely to follow, I waxed myself suddenly somewhat dismayed. And therefore I well approve your request in this behalf, since you wish to have a store of comfort beforehand, ready by you to resort to, and to lay up in your heart as a remedy against the poison of all desperate dread that might arise from occasion of sore tribulation. And I shall be glad, as my poor wit shall serve me, to call to mind with you such things as I before have read, heard, or thought upon, that may conveniently serve us to this purpose.

I

First shall you, good cousin, understand this: The natural wise men of this world, the old moral philosophers, laboured much in this matter. And many natural reasons have they written by which they might encourage men to set little by such goods--or such hurts, either--the going and coming of which are the matter and cause of tribulation. Such are the goods of fortune, riches, favour, friends, fame, worldly honour, and such other things: or of the body, as beauty, strength, agility, liveliness, and health. These things, as you know, coming to us, are matter of worldly wealth.

And, taken from us by fortune or by force or the fear of losing them, they are matter of adversity and tribulation. For tribulation seemeth generally to signify nothing else but some kind of grief, either pain of the body or heaviness of the mind. Now that the body should not feel what it feeleth, all the wit in the world cannot bring that about. But that the mind should not be grieved either with the pain that the body feeleth or with occasions of heaviness offered and given unto the soul itself, this thing the philosophers laboured very much about. And many goodly sayings have they toward strength and comfort against tribulation, exciting men to the full contempt of all worldly loss and the despising of sickness and all bodily grief, painful death and all.

Howbeit, indeed, for anything that ever I read in them, I never could yet find that those natural reasons were ever able to give sufficient comfort of themselves. For they never stretch so far but that they leave untouched, for lack of necessary knowledge, that special point which not only is the chief comfort of all but without which also all other comforts are nothing. And that point is to refer the final end of their comfort unto G.o.d, and to repute and take for the special cause of comfort that by the patient sufferance of their tribulation they shall attain his favour and for their pain receive reward at his hand in heaven. And for lack of knowledge of this end, they did, as they needs must, leave untouched also the very special means without which we can never attain to this comfort, which is the gracious aid and help of G.o.d to move, stir, and guide us forward in the referring of all our ghostly comfort--yea, and our worldly comfort too--all unto that heavenly end. And therefore, as I say, for the lack of these things, all their comforting counsels are very far insufficient.

Howbeit, though they be far unable to cure our disease of themselves and therefore are not sufficient to be taken for our physicians, some good drugs have they yet in their shops. They may therefore be suffered to dwell among our apothecaries, if their medicines be made not of their own brains but after the bills made by the great physician G.o.d, prescribing the medicines himself and correcting the faults of their erroneous recipes. For unless we take this way with them, they shall not fail to do as many bold blind apothecaries do who, either for lucre or out of a foolish pride, give sick folk medicines of their own devising. For therewith do they kill up in corners many such simple folk as they find so foolish as to put their lives in the hands of such ignorant and unlearned Blind Bayards.

We shall therefore neither fully receive these philosophers'

reasons in this matter, nor yet utterly refuse them. But, using them in such order as may beseem them, we shall fetch the princ.i.p.al and effectual medicines against these diseases of tribulation from that high, great, and excellent physician without whom we could never be healed of our very deadly disease of d.a.m.nation. For our necessity in that regard, the Spirit of G.o.d spiritually speaketh of himself to us, and biddeth us give him the honour of all our health. And therein he thus saith unto us: "Honour thou the physician, for him hath the high G.o.d ordained for thy necessity."

Therefore let us pray that high physician, our blessed Saviour Christ, whose holy manhood G.o.d ordained for our necessity, to cure our deadly wounds with the medicine made of the most wholesome blood of his own blessed body. And let us pray that, as he cured our mortal malady by this incomparable medicine, it may please him to send us and put in our minds at this time such medicines as may so comfort and strengthen us in his grace against the sickness and sorrows of tribulation, that our deadly enemy the devil may never have the power, by his poisoned dart of murmur, grudge, and impatience, to turn our short sickness of worldly tribulation into the endless everlasting death of infernal d.a.m.nation.

II

Since all our princ.i.p.al comfort must come from G.o.d, we must first presuppose, in him to whom we shall give any effectual comfort with any ghostly counsel, one ground to begin with, on which all that we shall build may be supported and stand; that is, the ground and foundation of faith. Without this, had ready before, all the spiritual comfort that anyone may speak of can never avail a fly.

For just as it would be utterly vain to lay natural reasons of comfort to him who hath no wit, so would it undoubtedly be frustrate to lay spiritual causes of comfort to him who hath no faith. For unless a man first believe that holy scripture is the word of G.o.d, and that the word of G.o.d is true, how can he take any comfort in that which the scripture telleth him? A man must needs take little fruit of scripture, if he either believe not that it be the word of G.o.d, or else think that, though it were, it might yet for all that be untrue! As this faith is more strong or more faint, so shall the comforting words of holy scripture stand the man in more stead or less.

This virtue of faith can no man give himself, nor yet any man to another. But though men may with preaching be ministers unto G.o.d therein; and though a man can, with his own free will, obeying freely the inward inspiration of G.o.d, be a weak worker with almighty G.o.d therein; yet is the faith indeed the gracious gift of G.o.d himself. For, as St. James saith, "Every good gift and every perfect gift is given from above, descending from the Father of lights." Therefore, feeling our faith by many tokens very faint, let us pray to him who giveth it to us, that it may please him to help and increase it. And let us first say with him in the gospel, "I believe, good Lord, but help thou the lack of my belief." And afterwards, let us pray with the apostles, "Lord, increase our faith." And finally, let us consider, by Christ's saying unto them, that, if we would not suffer the strength and fervour of our faith to wax lukewarm--or rather key-cold--and lose its vigour by scattering our minds abroad about so many trifling things that we very seldom think of the matters of our faith, we should withdraw our thought from the respect and regard of all worldly fantasies, and so gather our faith together into a little narrow room. And like the little grain of mustard seed, which is by nature hot, we should set it in the garden of our soul, all weeds being pulled out for the better feeding of our faith. Then shall it grow, and so spread up in height that the birds--that is, the holy angels of heaven--shall breed in our soul, and bring forth virtues in the branches of our faith. And then, with the faithful trust that through the true belief of G.o.d's word we shall put in his promise, we shall be well able to command a great mountain of tribulation to void from the place where it stood in our heart, whereas with a very feeble faith and faint, we shall be scantly able to remove a little hillock.

And therefore, as for the first conclusion, since we must of necessity before any spiritual comfort presuppose the foundation of faith, and since no man can give us faith but only G.o.d, let us never cease to call upon G.o.d for it.

VINCENT: Forsooth, good uncle, methinks that this foundation of faith which, as you say, must be laid first, is so necessarily requisite, that without it all spiritual comfort would be given utterly in vain. And therefore now shall we pray G.o.d for a full and fast faith. And I pray you, good uncle, proceed you farther in the process of your matter of spiritual comfort against tribulation.

ANTHONY: That shall I, cousin, with good will.

III

I will in my poor mind a.s.sign, for the first comfort, the desire and longing to be comforted by G.o.d. And not without some reason call I this the first cause of comfort. For, as the cure of that person is in a manner desperate, who hath no will to be cured, so is the comfort of that person desperate, who desireth not his own comfort.

And here shall I note you two kinds of folk who are in tribulation and heaviness: one sort that will not seek for comfort, and another sort that will.

And again, of those that will not, there are also two sorts. For the first there are the sort who are so drowned in sorrow that they fall into a careless deadly dullness, regarding nothing, thinking almost of nothing, no more than if they lay in a lethargy. With them it may so befall that wit and remembrance will wear away and fall even fair from them. And this comfortless kind of heaviness in tribulation is the highest kind of the deadly sin of sloth.

Another sort there are, who will seek for no comfort, nor yet receive none, but in their tribulation (be it loss or sickness) are so testy, so fuming, and so far out of all patience that it profiteth no man to speak to them. And these are as furious with impatience as though they were in half a frenzy. And, from a custom of such behaviour, they may fall into one full and whole. And this kind of heaviness in tribulation is even a dangerous high branch of the mortal sin of ire.