2005 Mar/Four Last things

St. Thomas More

IF THERE WERE ANY question among men whether the words of holy Scripture or the doctrine of any secular author were of greater force and effect to the advantage and profit of man’s soul yet this only text written by the wise man in the seventh chapter of Ecciesiasticus is such that it containeth more fruitful advice and counsel to the forming and framing of man’s manners in virtue and avoiding of sin, than many whole and great volumes of the best of old philosophers or any other that ever wrote in secular literature.

Long would it be to take the best of their words and compare it with these words of holy Writ. Let us consider the fruit and profit of this in itself: which thing, well advised and pondered, shall well declare that of none whole volume of secular literature shall arise so very fruitful doctrine. For what would a man give for a sure medicine that were of such strength that it should all his life keep from sickness, namely [especially] if he might by the avoiding of sickness be sure to continue his life one hundred years? So is it now that these words giveth us all a sure medicine (if we forsloth [postpone] not the receiving) by which we shall keep from sickness, not the body, which none health may long keep from death (for die we must in few years, live we never so long), but the soul, which here preserved from the sickness of sin, shall after this eternally live in joy and be preserved from the deadly life of everlasting pain.

The physician sendeth his bill to the apothecary, and therein writeth sometimes a costly receipt of many strange herbs and roots, fetched out of far countries, long-lain drugs, all the strength worn out, and some none such to be got. But this physician sendeth his bill to thyself, no strange thing therein, nothing costly to buy, nothing far to fetch, but to be gathered all times of the year in the garden of thine own soul.

Let us hear, then, what wholesome receipt this is. “Remember,” saith this bill, “thy last things, and thou shalt never sin in this world.” Here is first a short medicine containing only four herbs, common and well known, that is to wit, death, doom [judgment], pain, and joy.

This short medicine is of a marvellous force, able to keep us all our life from sin. The physician cannot give no one medicine to every man to keep him from sickness, but to divers men divers, by reason of the diversity of divers complexions. This medicine serveth every man. The physician doth but guess and conjecture that his receipt shall do good: but this medicine is undoubtedly sure.


St. Thomas More and wife

How happeth it, then, thou wilt haply say, that so few be preserved from sin, if every man have so sure a medicine, so ready at hand? For folk fare commonly as he doth that goeth forth fasting among sick folk for sloth, rather than he will take a little treacle [immunisation] before. Thou wilt say, peradventure, that some part of this medicine is very bitter and painful to receive. Surely there can be nothing so bitter but wisdom would brook it for so great a profit? But yet this medicine, though thou make a sour face at it, is not so bitter as thou makest for [pretend]. For well thou wottest, he biddeth thee not to take neither death, nor doom, nor pain, but only to remember them, and yet the joy of heaven therewith to temper them withal. Now if a man be so dainty stomached that going where contagion is he would grudge to take a little treacle, yet were he very nicely wanton if he might not at the leastwise take a little vinegar and rose water in his handkercher.

Yet wot I well that many one will say that the bare remembrance of death alone, if a man consider it and advise it well, were able to bereave a man of all the pleasure of his life. How much more, then, should his life be painful and grievous if, to the remembrance and consideration of death, a man should add and set to, the deep imagination of the dreadful doom of God, and bitter pains of purgatory or hell, of which every one passeth and exceedeth many deaths. These are the sage saws of such as make, this world their heaven, and their lust their God.

Now see the blindness of us worldly folk, how precisely we presume to shoot our foolish bolt, in those matters most in which we least can skill. For I little doubt but that among four thousand taken out at adventure, we shall not find four score but they shall boldly affirm it for a thing too painful, busily to remember these four last things. And yet durst I lay a wager that of those four thousand ye shall not find fourteen that hath deeply thought on them four times in all their days.

If men would vouchsafe to put in proof and experience the operation and working of this medicine, the remembrance of these four last things, they should find therein, not the pleasure of their life lost, but so great a pleasure grow thereby that they never felt the like before nor would have supposed that ever they should have felt any such. For it is to be known that, like as we be made of two far divers and unlike substances, the body and the soul, so we be apt and able to receive two diverse and unlike pleasures, the one carnal and fleshly, the other ghostly and spiritual. And like as the soul excelleth the body, so doth the sweetness of spiritual pleasure far pass and excel the gross and filthy pleasure of all fleshly delight, which is of truth no very true pleasure, but a false counterfeit image of pleasure. And the cause why men be so mad thereon is only for ignorance and lack of knowledge of the other,—as those that lack insight of precious stones hold themselves as well content and satisfied with a beryl or crystal well counterfeited, as with a right natural diamond. But he that by good use and experience hath in his eye the right mark and very lustre of the diamond, rejecteth anon and listeth not to look upon the counterfeit, be it never so well handled, never so craftily polished. And trust it well that, in likewise, if men would well accustom themselves in the taste of spiritual pleasure and of that sweet feeling that virtuous people have of the good hope of heaven, they should shortly set at naught, and at length abhor, the foul delight and filthy liking that riseth of sensual and fleshly pleasure, which is never so pleasantly spiced with delight and liking but that it bringeth therewith such a grudge and grief of conscience that it maketh the stomach wamble [uneasy] and fare as it would vomit. And that notwithstanding, such is our blind custom that we persevere therein without care or cure of the better, as a sow content with draff [hogwash] dirt and mire careth neither for better meat nor better bed.

Now albeit so that the fleshly and worldly pleasure is of truth not pleasant but bitter, and the spiritual pleasure is of truth so sweet that the sweetness thereof many times darkeneth and diminisheth the feeling of bodily pain, by reason whereof good virtuous folk feel more pleasure in the sorrow of their sins and affliction of their penance than wretches feel in the fulfilling of their foul delight, and credible is it that the inward spiritual pleasure and comfort which many of the old holy martyrs had in the hope of heaven darkened and in manner overwhelmed the bodily pains of their torment,—yet this notwithstanding like as a sick man feeleth no sweetness in sugar, and some women with child have such fond lust that they had liefer [rather] eat tar than treacle and rather pitch than marmalade, so we gross carnal people, having our taste infected by the sickness of sin and filthy custom of fleshly delight that we list not once prove what manner of sweetness good and virtuous folk feel and perceive in spiritual pleasure. And the cause is why? Because we cannot perceive the one, but if we forbear the other. For like as the ground that is all forgrown with nettles, briars, and other evil weeds, can bring forth no corn till they be weeded out, so can our soul have no place for the good corn of spiritual pleasure as long as it is overgrown with the barren weeds of carnal delectation. For the pulling out of which weeds by the root, there is not a more meet instrument than the remembrance of the four last things, which as they shall pull out these weeds of fleshly voluptuousness, so shall they not fail to plant in their places, not only wholesome virtues, but also marvellous ghostly pleasure and spiritual gladness, which in every good soul riseth of the love of God, and hope of heaven, and inward liking that the godly spirit taketh in the diligent labour of good and virtuous business.

I would not so long tarry in this point nor make so many words of the pleasure that men may find by the receipt of this medicine, were it not that I well perceive the world so set upon the seeking of pleasure, that they set by pleasure much more than by profit. And therefore to the intent that ye may perceive that it is not a fantasy found of mine own head, that the abandoning and refusing of carnal pleasure and the ensuing of labour, travail, penance and bodily pain, shall bring therewith to a Christian man, not only in the world that is coming but also in this present life, very sweetness, comfort, pleasure, and gladness, I shall prove it to be true by their testimony and witness whose authority, speaking of their own experience, there will, I ween, none honest man mistrust.

Lo, the holy doctor, Saint Austin, exhorting penitents and repentant sinners to sorrow for their offences, saith unto them: “Sorrow,” saith this holy man, “and be glad of thy sorrow.” In vain should he bid him be glad of his sorrow, if man in sorrow could not be glad. But this holy father showeth by this counsel, not only that a man may be joyful and glad for all his sorrow, but also that he may be and hath cause to be glad because of his sorrow.

Long were it to rehearse the places that prove this point among the holy doctors of Christ’s Church; but we will, instead of them all, allege you the words of Him that is doctor of them all, our Saviour Jesu Christ. He saith that the way to heaven is straight and painful. And therefore He saith that few folk find it out or walk therein. And yet saith He for all that, My yoke is easy and my burden light. How could these two sayings stand together, were it not that as the labour, travail, and affliction of the body is painful and sharp to the flesh, so the comfort and gladness that the soul conceiveth thereof, rising into the love of our Lord and hope of His glory to come, so tempereth and overmastereth the bitterness of the grief, that it maketh the very labour easy, the sourness very sweet and the very pain pleasant?