Fourth, and in conclusion, this point is worthy of consideration: The Maid and her men-at-arms despise not the wisdom of men; they tempt not God. Wherefore it is plain that the Maid goes no further than what she interprets to be the instruction or inspiration received from God. Many of the incidents of her life from childhood up have been collected in abundance and might be set forth; but these we shall not relate. Here may be cited the examples of Deborah and of Saint Catherine who miraculously converted fifty doctors or rhetoricians, of Judith and of Judas Maccabeus. As is usually the case, there were many circumstances in their lives which were purely natural. A first miracle is not always followed by the other miracles which men expect. Even if the Maid should be disappointed in her expectation and in ours (which God forbid) we ought not to conclude therefrom, that the first manifestation of her miraculous power proceeded from an evil spirit and not from heavenly grace; we should believe rather that our hopes have been disappointed because of our ingratitude and our blasphemy, or by some just and impenetrable judgment of God. We beseech him to turn away his anger from us and vouchsafe unto us his favour. Herein we perceive lessons, first for the King and the Blood Royal, secondly for the King's forces and the kingdom; thirdly for the clergy and people; fourthly for the Maid. Of all these lessons the object is the same, to wit: a good life, consecrated to God, just towards others, sober, virtuous and temperate. With regard to the Maid's peculiar lesson, it is that God's grace revealed in her be employed not in caring for trifles, not in worldly advantage, nor in party hatred, nor in violent sedition, nor in avenging deeds done, nor in foolish self-glorification, but in meekness, prayer, and thanksgiving. And let every one contribute a liberal supply of temporal goods so that peace be established and justice once more administered, and that delivered out of the hands of our enemies, God being favourable unto us, we may serve him in holiness and righteousness. At the conclusion of his treatise, Gerson briefly examines one point of canon law which had been neglected by the doctors of Poitiers. He establishes that the Maid is not forbidden to dress as a man. Firstly. The ancient law forbade a woman to dress as a man, and a man as a woman. This restriction, as far as strict legality is concerned, ceases to be enforced by the new law. Secondly. In its moral bearing this law remains binding. But in such a case it is merely a matter of decency. Thirdly. From a legal and moral standpoint this law does not refuse masculine and military attire to the Maid, whom the King of Heaven appoints His standard-bearer, in order that she may trample underfoot the enemies of justice. In the operations of divine power the end justifies the means. Fourthly. Examples may be quoted from history alike sacred and profane, notably Camilla and the Amazons.