And so deal they with him as the mother doth sometimes with her child, when the little boy will not rise in time for her, but will lie slug-abed, and when he is up weepeth because he has lain so long, fearing to be beaten at school for his late coming thither.  She telleth him then that it is but early days, and he shall come in time enough, and she biddeth him, “Go, good son.  I warrant thee, I have sent to thy master myself.  Take thy bread and butter with thee—­thou shalt not be beaten at all!” And thus, if she can but send him merry forth at the door, so that he weep not in her sight at home, she careth not much if he be taken tardy and beaten when he cometh to school.

Surely thus, I fear me, fare many friars and state’s chaplains too, in giving comfort to great men when they are both loth to displease them.  I cannot commend their doing thus, but surely I fear me thus they do.

XV

Vincent:  But, good uncle, though some do thus, this answereth not the full matter.  For we see that the whole church in the common service uses divers collects in which all men pray, specially for the princes and prelates, and generally every man for others and for himself too, that God would vouchsafe to send them all perpetual health and prosperity.  And I can see no good man praying God to send another sorrow, nor are there such prayers put in the priests’ breviaries, as far as I can hear.  And yet if it were as you say, good uncle, that perpetual prosperity were so perilous to the soul, and tribulation also so fruitful, then meseemeth every man would be bound of charity not only to pray God send his neighbour sorrow, but also to help thereto himself.  And when folk were sick, they would be bound not to pray God send them health, but when they came to comfort them, they should say, “I am glad, good friend, that you are so sick—­I pray God keep you long therein!” And neither should any man give any medicine to another nor take any medicine himself neither.  For by the diminishing of the tribulation he taketh away part of the profit from his soul, which can with no bodily profit be sufficiently recompensed.

And also this you know well, good uncle, that we read in holy scripture of men that were wealthy and rich and yet were good withal.  Solomon was, you know, the richest and most wealthy king that any man could in his time tell of, and yet was he well beloved with God.  Job also was no beggar, perdy, nor no wretch otherwise.  Nor did he lose his riches and his wealth because God would not that his friend should have wealth, but rather for the show of his patience, to the increase of his merit and the confusion of the devil.  And, for proof that prosperity may stand with God’s favour, “God restored Job double of all” that ever he lost, and gave him afterward long life to take his pleasure long.  Abraham was also, you know, a man of great substance, and so continued all his life in honour and wealth.  Yea, and when he died, too, he went unto such wealth that when Lazarus died in tribulation and poverty, the best place that he came to was that rich man’s bosom!