the light of my Countenance did not fall upon the Ground He has an Argument of Levity who is prone to laugh who is jesting in his Words dissolute in his Manners a frequenter of dissolute Places and Company and willingly dwells with such who shuns grave and mature Persons the sight of them is offensive to him and he believes the Infirmity of his Body proceeds from Sobriety Such an one is described in Ecclesiastes ch 11. Rejoyce O Young man in thy tender Age and let thy Heart be joyful in the days of thy Youth and walk in the ways of thy Heart and in the sight of thy Eyes and know that for all these things God will bring thee into Judgment CHAP. XXX Of Simplicity TRUE and perfect Simplicity is to hurt no Body and to do Good to every one as says the Gloss upon the Parables This is the first Vertue for which Job is commended chap. 1. There was a man in the Land of Hus whose name was Job and he was a simple and an upright Man as excelling in that above other Vertues This our Lord commanded when he sent his Apostles into the whole World to gather Unbelievers to the Unity of the Catholick Faith saying Math. 10. Be ye prudent as Serpents and simple as Doves Where Prudence is joyned to Simplicity for Prudence without Simplicity is Craft and Simplicity without Prudence is Folly The Dove neither hurts with her Beak nor with her Talons so the truly simple hurts neither with word nor Deed. He truly loves Simplicity who is not busied about many things as Martha was Luke 10. For where there are many things there are Doubles or Folds But only seeks one thing of which our Lord but one thing is necessary for which Mary Magdalen is commended Who chose the best part which shall not be taken away from her This is that one Good in which are all Goods eternal and immense The Profit coming from Simplicity ought to induce us therunto For it is written Pro. 3. And with the Simple is his Converse that is the Lords For the Lord is familiar with the simple to whom he does not disdain to reveal his Secrets Whence our Lord Math. 10. said to his Apostles prohibiting little Children to come into his presence Permit little Children and do not hinder them from coming to me for of such is the Kingdom of Heaven This is a Virtue without which there is no Salvation For our Lord Jesus says Math. 18. Vnless ye be made like little Childeren ye shall not enter into the Kingdom of Heaven He does not say unless ye be made little Children but like little Children that is Simple and Innocent Another Profit of Simplcity is that which is mentioned Pro. 10. He who walks simply walks confidently For the way of Simplicity is the most secure way to the Kingdom of Heaven For it is written He will protect those who walk simply Pro. 2. He has an Argument of true Simplicity who perverts no bodies doings but presumes well of all who neither depraves nor diminishes any ones Good who desires the Salvation of all and wishes ill to none who does good things and does them well And who has good thoughts of the Lord and seeks him in the simplicity of his heart Wisdom 1. Who submits himself to his will and keeps his Commandments He has an Argument of Duplicity who has one thing in his Mouth and another in his Heart and works As Joab holding Amaza by the Chin said Brother God save you and in the mean time secretly drawing out a Sword slew him 2 Sam 20. Against this our Lord Jesus says Let your Speech be Yea yea Nay Nay Math. 5. That is what you have in your Heart speak with your Mouth and exhibit with your Deeds And S. James Chap. 1. The double minded man is inconstant in all his ways And God curses double Dealers to wit who will together serve him and the Devil that is exercise themselves in Sins and in good Works For these our Lord says Math. 6. No body can serve two Masters to wit that are contrary to one another For Vertue and Vice Good and Evil are wholly opposite Against those who seek to please God and the World S. James sayes Chap. 4. Whosoever will be a friend of this World is made an enemy of God He has an Argument of false Simplicity who makes a shew of Simplicity in his outward Conversation and yet carries Deceit in his Heart Of such an one the Prophet Jeremy says Chap. 9. Let every one keep himself from his Neighbour and let him not have confidence in every Brother because every Brother supplanting will supplant and every Friend will walk deceitfully CHAP. XXXI Of Silence TRUE and perfect Silence is not only to restrain the Tongue from unlawfull Words as are Detractions Lyes Perjuries Unchaste light angry hurtful reproachful Words and such like but also from profitable and lawfull according to that Psal 38. I held my Peace and was humbled I was silent from good things that is from declaiming them The Gloss says He does no fall into unlawfull things who warily rastrains himself from those that are lawfull Spiritual Grace is poured out not only by unprofitable and hurtfull Words but by profitable Words when a mean is not observed in speaking This moderation of the Tongue is a rare Virtue Witness S. James Chap. 3. All Beasts and Fowls and Serpents and other living Creatures are tamed and have been tamed by man but the Tongue no man can tame it is a restless Evil full of deadly Poyson The Gloss the Tongue of wicked men surpasses the Beasts in Cruelty the Birds in Levity the Serpents in Virulency For they are Beasts who have sharpened their Tongues like a sword Psal 63. They are Birds who have put their mouth in Heaven and whose Mouth has spoken Vanity Psal 143. They are Serpents of whom it is said The Poyson of Asps is under their Lips Psal 13. The most holy example of our Lord Jesus Christ ought to induce us to the love of Silence who so recommended Silence when he was asked concerning Crimes falsly laid to his Charge would not excuse himself nor by any Answer defer his death The example also of a certain Eremite ought to move us hereunto concerning whom we read that he carried a Stone in his Mouth three years that he might learn to keep Silence for one may sooner learn to speak than to be Silent according to that of a Wise man He who knows how to speak let him learn also to hold his peace The Profit coming from it ought to induce us to it For Silence composes the distracted Heart induces quiet of Conscience and makes the mind apt to receive the Divine Grace But where there is not Silence there a man is easily overcome by the Adversary according to that Pro. 25. As an open City and without Walls so is the man who cannot restrain his Spirit in speaking For where
So Moses obtained Pardon for the Jews who went about to stone him saying Either pardon them this Fault or if thou do'st not blot me out of thy Book which thou hast written Exod. 32. So St. Stephen for those who stoned him and our Lord Jesus for those who crucified him obtained Grace and Pardon Acts 7. Luke 23. Both of them saying Forgive them for they know not what they do Where the Doers of Injury are greatly excused as if they should say they have no Understanding for they know not what they do and therefore what they do is not deservedly to be imputed to them but to be mercifully pardoned them It ought to induce us to the love of true Mercy that God in his own Nature is infinitely merciful and in others loves Mercy beyond measure as himself hath said Go ye and learn what that means I will have Mercy and not Sacrifice Mat. 9. Another motive to Mercy is that the merciful God will in his Judgment condemn without Mercy merciless Men according to St. James Judgment without Mercy to him who has not shewn Mercy Jam. 2. And the Merciful shall plentifully obtain Mercy from God For he lends upon Vse to the Lord who has Mercy on the Poor Prov. 19. that is with great Usury and Gain he shall receive whatsoever he gives to the Poor The Office of Mercy is to give every one a place with God according to his Deserts All Mercy shall make a place for every one according to the merit of his Works says Ecclesiasticus chap. 16. An Argument of true Mercy is when one subtracts from himself whatsoever he can saving his Life And moreover continually labours even above his Strength that he may be able more abundantly to relieve the Indigent An Argument of false Mercy is when one does not relieve the Necessities of another according to his Ability but says to the Needy that of St. James chap. 2. Go in Peace be Ye warmed and be fed but Ye give not to them such things as are necessary for the Body What shall it profit them Whence St. Chrysostom It is needful also that thou should'st not be so sparing of thine own but when thy Lord's Goods are committed to thee why art thou so tenacious of them Also when he pardons those that injure him when it is not in his Power to revenge himself or when he pardons them not purely for the Love of God but because he knows God will not pardon him unless he first pardon them or when he prays for them only with his Mouth but inwardly in his Heart rejoyces at their Confusion CHAP. XV. Of Concord TRUE Concord with God is to be unitid to the Divine Will in Prosperity and Adversity and according to our Power to be conformed to the Divine Manners and examples of Jesus Christ For S. John Chrysostom saies Nothing is more worthy than that a man be an Imitator of his Maker and execute the Divine Work according to the measure of his proper Facultie This Union our Lord asked for us in the last Instant of his Life saying As thou Father art in me and I in thee so may they he one in us John 17. True Concord with our Neighbour is to Judge and think the same with all men in all things which belong to God As in the Primitive Church The multitude of Believers had one Heart and one soul Act. 4. Also to be conformed to others in Meat Drink Sleep Manners and Workes which are not contrary to God nor against our Profession nor against Perfection that we may gain more As the Apostle says of himself 1 Cor. 9. To the Infirm I became infirm that I might gain the Infirm I was made all things to all that I might save all It ought to move us to the Love of true Concord that the Agreement of Brethren is praise-worthy before God and very pleasing unto him As he has said by Solomon Eccles 25. In three things my Spirit is delighted which are approved before God and men the Concord of Brethren and the Love of Neighours and a Man and his Wife agreeing well together For miserable and frail men observe that on Earth which Angels would not observe in Heaven We ought to be invited to the same by the Diligence which our Lord Jesus used to make Concord between Men and God and betwixt his Apostles when there was a Contention amongst them who should be the greatest Mark 9. And when the other Apostles had Indignation against the two Brethren James and John because they would sit at his right hand and his left In all these things he pacified and agreed them An Argument of true Concord with God is the Testimony of our Conscience that we are not involved in grievous Sins Such a Testimony the Apostle had saying I am conscious to my self of nothing 1 Cor. 4. And Job chap. 27. Neither does my Heart reprehend me in my whole Life Also a fervent Desire of making Progress our whole Life in all good according to the Ordination of God He has an Argument of true Concord with his Neighbour who behaves himself so holily towards all that no Body complains of him nor can any one speak an ill Word of him The Parents of St. John Baptist had both the Arguments Luke 1. They were both just before God observing all the Commandments and Justifications of the Lord as to the first and without blame as to the second Judith also had them both concerning whom it is written Judith 8. She was in all things much renowned for she feared God greatly nor was there any one who did speak an ill Word of her An Argument of false Peace betwixt God and Man is when one does not solicitously examine his Conscience and so through an erroneous Conscience he believes that he pleases God when in all things he does indeed displease him Another Argument of Disagreement betwixt God and Man is when the Divine Disposition about his Creatures is displeasing to Man and the Divine Manners and Examples and most holy Works of Jesus Christ Whence it is written He displeases God whom God displeases He has an Argument of false Concord with his Neighbour to whom the good Works and holy Manners of others are displeasing in his Heart which notwithstanding sometimes with his Mouth he commends And he has an Argument of Discord who prefers his own Judgment before others and always endeavours to draw the Sentiment of others to his own but never to conform his to others CHAP. XVI Of Constancy COnstancy is true and perfect when a Man can be drawn from Perfection neither by Prosperity nor Adversity as Job saying Vntil I dye I will not depart from my Innocency my Justification which I have begun to maintain I will not forego Nor can he be drawn to transgress the Divine Precepts or Vows by Threats or Flatterys So the seven Bretheren in the Book of Machabees who their Tongues being cut out and the Skin of
their Heads plucked off and the tops of their Hands and Feet cut off were tormented alive in Brazen Pots 2 Machab. 7. And Eleazarus would not dissemble to eat unlawful flesh but said he would rather go down to the grave 2 Machab. 6. He has true Constancy who never ceases from the Divine Praises According to that Psal 33. I will bless the Lord at all times his Praise shall be ever in my mouth c. Nor does he cease from a fervent Desire of profiting For S. Leo Pope testifieth None of us is so perfect and holy but he may be still more perfect and more holy And also Then we begin to be in danger of growing worse when we cease to desire to grow better We ought to be incited to true Constancy by the Constancy of Martyrs and especially of Virgins who in their frail Sex by their Constancy deserved eternal Glory But we ought much more to be moved to Constancy by the Pertinacy of Jews Hereticks and other perverse men in their Wickednesses who for their Perfidiousness and Pertinacy in their Iniquities are grievously tormented in their Consciences here and expect more grievous Torments both in Soul and Body hereafter An Argument of true Constancy is when one neither for loss of Life nor Goods ceases from those things which are pleasing to God So Tobias ceased not to bury the Dead for which thing King Sennacherib had taken away all his Goods and moreover had commanded him to be killed Tob. 1.2 So Daniel did not cease to pray Dan. 6. So the Apostles after the Resurrection of Christ our Lord ceased not from the Manifestation of his Name neither for whipping nor for the Fear of Death Peter and John saying to their Adversaries If it be just in the sight of God to hear You rather than God judge Ye Act. 4. Peter also and the Apostles said unto them Act. 5. We must obey God rather than Man It is an Argument of Inconstancy when any one departs from the way of Justice to obtain the Favour of Men or some temporal Gain as Balaam did who for the Gifts and Friendship of Balack would curse the People of Israel against the Commandment of the Lord Numb 22. Or for fear of parting with temporal Goods as that rich man who went sad away from our Lord Jesus when he counsell'd him Perfection for he had many Possessions and Riches which he loved Matth. 19. Or for fear of corporal Sufferings as the Apostles all fled away from their beloved Lord Jesus Christ Mat. 26. But Mattathias contemning the Honour which was shewn him by the Messengers of King Antiochus and the Gifts that were promised him forsaking all fled into the Mountains that he might keep the Law of his Lord. Also neither the Desire of Favour nor the fear of Temporal Losses withdrew him from the way of Justice 1 Mach. 2. In like manner neither did the fear of corporal Sufferings withdraw St. Stephen from the just way but looking up to Heaven amidst Showers of Stones he remained fixed in Christ Acts 7. In like manner also Paul who said Acts 21. I am ready not only to be bound but also to dye at Hierusalem for the Name of the Lord Jesus CHAP. XVII Of Liberality TRUE and perfect Liberality is when any one cheerfully administers temporal Relief to all that are in Need according to his Power yea also being required he willingly communicates spiritual Goods to all those who want them in confessing and preaching in giving Counsel and Instruction nor is he ready only to assist those who desire such things but also even to those who do not desire and care not for his Instruction and Preaching according to the Apostle Opportunely and Importunely 2 Tim. 4. Yea to the unwilling and to those who know nothing of it he communicates Prayers Sighs and Tears before God Nor is the truly Liberal satisfied with this unless he moreover wholly spend himself in Study Meditation and in other holy Works continually for the Salvation of his Neighbours To this Liberality we ought to be induced by a desire of Conformity to God who does so continually impart his gifts temporal and spiritual to all even to those who do not ask them and above all these things communicates the Flesh and Blood of his most beloved Son Jesus Christ Nor does it satisfie him simply to give his Gifts unless also he give himself without Measure in every Gift He commends his Liberality that denies his Gift to none though never so much his Enemy yea very often by Night and by Day he imparts his Gifts to every one tho' he be never so much offended by any one In this he approves his Liberality that whensoever he finds any Opportunity in a Receiver he can by no means contain himself from permitting an immediate Efflux of spiritual gifts from him although by his infinite Wisdom he foreknows that he who receives those Gifts will shortly lose them or immediately defile them or fight against him with those very Gifts It ought to move us hereunto that what we give is not our own but anothers and the Proverb tells us we may cut large Thongs out of another's Hide Whence S. Chrysostom Thou oughtest not to be so sparing even of thine own but when thy Lord's Goods are committed to thee why so tenacious why so close fisted An Argument of true Liberality is when any one cheerfully gives what he has to those who are in Need without any Desert of theirs freely and without hope of Recompence or Return so our Lord Jesus gave both himself and all he had and this is the top of Perfection Nor does it satisfie the truly Liberal to give his Goods in time of Necessity he offers himself even unto Death for the Salvation of his Neighbours as S. John teaches us saying 1 John 3. By this we have known Gods Love because he has laid down his Life for us and we ought to lay down our Lives for our Brethren To this Superiours are more especially obliged This Liberality the Apostle had saying 2 Cor. 12. I will most willingly spend my self and be spent for your Souls The same says also 1 Cor. 15. Brethren I die daily for your Glory That is I suffer Dangers of Death The truly Liberal without hopes of Recompence or Return gives whatsoever he is whatsoever he has and whatsoever he can do to God to the eternal Encrease of his Divine Praise to all Angels and Saints to their perpetual Joy and Exultation to all Sinners to their Conversion to all the Just and Perfect to the Conservation and Confirmation of their Perfection to all in Purgatory to the Mitigation and Abbreviation of their Pains An Argument of false Liberality is when any one gives that he may be praised by others or least he should be worse esteemed others giving or that he may be freed from the Clamors of the Poor and then he loses both his Gift and Merit He also is falsly liberal
the testimony of the Apostles by the Pledge of the Holy Ghost in Baptism which is a Pledg of our Inheritance by an Earnest that is a fore-taste of the Sweetness of God in Devotion by an Hostage who is Christ the only begotten Son of God To this double Joy the Apostle exhorts us saying Phil. 4. Rejoyce ye in our Lord alwaies to wit for the Divine Union Again I say Rejoyce to wit for the Certitude of Eternal Beatitude He has ground and matter of true Joy who is by inward inspiration assured of the remission of all his Sins by which he grievously offended God and every Creature and lost all the Grace he had received and deserved never to have any more bestowed on him This assurance had S. Mary Magdalen to whom our Lord said Luke 7. Her many sins are forgiven her because she loved much And S. Francis of whom it is said that it was revealed to him that even the last farthing of his Sins was remitted him Another Argument and Matter of Joy is an Assurance of Mind that one is the Son of God and Heir of the Kingdom of Heaven This Assurance the Holy Ghost gives as the Apostle saies Rom. 8. For the Spirit it self bears witness to our Spirit that we are the Sons of God But if Sons also Heirs Heirs indeed of God but co-Heirs with Christ This Assurance the Apostle had when he said in the same Chap. I am sure that neither Death nor Life nor any Creature shall be able to separate us from the Love of God An Argument of false Joy is to be delighted in transitory things whether they be temporal Riches or carnal Friendships or some corporal Commodity or temporal Joy This Joy is the Trap of Sadness For when these things pass away Joy passes and Sadness follows And unless such Sadness depart out of the Heart true Joy shall never enter into it because they cannot be together no more than Fire and Water which mutually expell one another There is also somtimes a natural Joy when a man thinks or speaks or hears another speak or reads of the Perfection of God there is also a natural Joy in the desire of the Kingdom of Heaven For all naturally desire Beatitude This Joy in like manner is Vain and it is hard to discern when it is a free gift of Grace and from God and when natural Happy were he who could say with Esaias Chap. 61. Rejoycing I will Rejoyce in the Lord to wit my Creator and my Soul shall Joy in my God to wit my Redeemer Because he has clothed me with the Garment of Salvation c. CHAP. XXIV Of Sadness TRUE Sadness is a grief of Heart for all the Injuries which the patient God has causelesly endured from his Creatures from the beginning of the World and which he shall endure until the end of it as well from Spiritual as from Worldly men This Grief ought to draw innumerable tears of Blood from the Eyes of all that love God Another part of true Sadness is that a man is oftentimes overcome in Temptations without making any resistance For when he sees or hears any thing in Birds or Beasts which belongs to Impurity instantly the mind is defiled with impure Thoughts or Delights or Affections And when the Soul by any of the five Senses perceives any thing which may move it to Vain-glory Envy Anger Rancor Detraction Avarice Levity Carnal Friendship or any Sin whatsoever forthwith without fighting it falls into some of the fore-mentioned faults doubtful whether ever it shall rise again out of such a Sin or no. And if by the help of God it do rise again it is uncertain if it ever recover the Grace which it had and so great Grace as it had before For man can fall of himself but he cannot of himself rise again Because they are Flesh a Spirit going away and not returning Psal 77. Another part of true Sadness is that manifold Graces flowing out of the Fountain of the Divine goodness come to nothing because they do not return to the Principal from whence they flowed with a manifold increase according to the Design of God This all Creatures can never sufficiently bewail We ought to be induced to true Sadness by the most holy Example of our Lord Jesus whose Soul was Sad from the very beginning of his Life to his very Death Who also acknowledged the Sad to be happy saying Mat. 5. Blessed are they that mourn for they shall be comforted Because Joys cannot be found but by Sadness as a certain Gloss sayes upon the Canonical Epistle of St. James The profit also which proceeds from Sadness ought to induce us hereunto For true Sadness is more profitable than true Joy according to that Eccles 7. It is better to go to the house of mourning than to the house of feasting For oftentimes one is humbled by Sadness but is lifted up by Joy And which is more lamentable sometimes a Spiritual man after Joy and Devotion of Mind becomes more free that day and less vigilant over his Actions than he would have been if he should have had no Joy Another profit of Sadness is Whereas Prayers and other Good Works anoint and cherish God Tears which are an effect of Sadness compell or prick him according to S. Bernard An Argument of true Sadness is when the Mind is not depressed by Grief but elevated Nor would it be freed from Sadness but still desires more But Sadness by which the mind is deprest and from which it desires instantly to be freed is not Good Such is the Sadness of which it is written Pro. 17. Sadness of Heart dryes up the bones to wit of Virtues and S. James Chap. 1. The Anger of man which proceeds from Sadness does not Work the Justice of God He has an Argument of true Sadness who restrains his Senses from whatsoever delicacies He does not See nor Hear nor Taste nor Smell nor Touch any thing by which his grief may be mitigated He flyes also all Places and all Companies by whose Conversation the grief of his Heart may be diminished For he is certain the most Secure way is to end his Life in true Sadness according to that Eccles. 7. The Heart of the Wise is where there is Sadness The Heart of Fools where there is Joy He has an Argument of false Sadness who considering not the most wise ordination of God is tormented for the loss of temporal Goods or for the affliction or Death of Friends or for the infirmity of his own Body or for his own Correction Such a Sadness confers no Grace but tears the mind in pieces according to that Pro. 25. As a Moth in a garment and a worm in wood so the Sadness of a man hurts his Heart and Chap. 15. By the Sadness of the Heart the Spirit is dejected CHAP. XXV Of Gratitude TRUE and Perfect Gratitude is to magnifie the Exellency of the gifts of God in the Soul with
good of himself as says the Apostle 2 Cor. 3. Not that we are sufficient to think any thing of our selves as of our selves but our Sufficiency is of God This takes away Presumption and that he can do all things through Christ more fully and perfectly than by himself the Apostle being witness I can do all things in him who strengthens me This takes away Despair which two things to wit Presumption and Despair are very noxious to spiritual Persons and often impugne them also ever before God to acknowledge not only how vile he is but also how vile he may be and might have been if God had not prevented and this takes away all swelling Pride And that God will exact an Acconut of all Evil committed and all Good omitted and all Graces neglected both for himself and for the Community this gives just Fear Also to receive all Good as from God giving it and this excludes false Love and infers Gratitude And to receive all Evil as from God graciously permitting it for our Profit and this infers Patience The more any one profits in these the more he tends to a spiritual Life and grows and is confirmed in it He has an Argument of true Spiritual Life whose Spirit absolutely over-rules the Flesh who is as sensible of any spiritual Damage as corporal and as much shuns the Place Time and Persons where and by whom he may be hurt in Spirit as where he may be hurt and incommodated in Body and as speedily takes care to cure his Spirit as his Flesh yea has so much more care of his Spirit as his Spirit is more worthy than his Body He also has an Argument of true spiritual Life who is as much delighted in spiritual Food as in corporal and does as unwillingly neglect at any time his spiritual Food as his corporal and does as orderly take it as his corporal and does as much compel himself to it when he has no Appetite as sick Persons are compelled to corporal Food when they loath it Another Argument of spiritual Life is if a man be as diligent about his Spirit as about his Flesh if he be as ready to obey in all things his spiritual Physician for the health of his Spirit and Soul as the corporal Physician for the Health of his Body if he be as solicitous to get the Grace which he wants in Prosperity and Adversity which he wants towards Friends and towards Enemies which he wants when he is praised and when he is dispraised which he wants alone before God and which he wants amongst Men as he is sollicitous about Flesh and Fish or about Summer and Winter Garments if he labour as much to get multiply conserve and profitably to expend spiritual gifts as a secular Person does concerning temporal goods and is so much more diligent about his Spirit than his Body by how much his Spirit is more worthy than his Body Concerning all these things the Apostle says Rom. 8. They who walk according to the Flesh savour the things of the Flesh But they who walk according to the Spirit savour the things of the Spirit An Argument of a carnal Life is to live according to the Rule of the Flesh St. Augustin He lives according to the Flesh who lives according to himself that is goes whither he will sleeps when he will and as long as he will speaks what he will and to whom he will and when he will eats and drinks when he will and as much as he will laughs and takes filthy Pleasure amongst whom he will and when he will In fine whatsoever is sweet to his Smell he seeks it whatsoever is soft to his sense of touching whatsoever is delightful to his Eyes whatsoever is pleasing to his Body he exercises and follows it as he will and when he will because he carnally wills all things lawful and unlawful He is delighted in fine Cloaths Horses and Arms as he will and when he will And so he lives and is delighted not according to God but carnally and fulfills all the desires of the Flesh as he will and when he will Another Argument of a carnal Life is Liberty of Tongue whence follows a Distraction of Heart according to that James 1. If any man think himself to be religious not bridling his Tongue but seducing his own Heart this mans Religion is vain Therefore it is written Prov 21. He who keeps his Mouth and his Tongue keeps his Soul from Straits chap. 18. Death and Life are in the Power of the Tongue CHAP. XXIX Of Maturity TRUE Maturity is when all the Affections and Forces of the Soul are unanimously gathered up into God Hereby the Mind is restrained from Vanity and the five Senses from their Allurements but when the Soul recedes from that blessed Union forthwith it is entangled with diverse Vanities for all things under Heaven are Vanity as says Ecclesiastes ch 1. The most holy Example of our Lord Jesus ought to induce us to true Maturity concerning whose Seriousness St. Augustin writes thus We read that our Lord Jesus was sad wept was weary from travelling suffered Reproaches and Injuries Spittle Whips the Cross but we never read that he laughed or enjoyed the Prosperity of this Life Hence all the Elect rejoyce in themselves when they begin to be wearied with the Adversities of the World and not to be vainly deceived with any of it's Prosperities knowing that there is another Life to follow Also because the Holy Scripture much dispraises Dissolution and Laughter according to that Eccles 2. I looked upon Laughter as an Error and to Joy I said why art thou in vain deceived And Prov. 14. Laughter shall be mingled with Grief and Joy ends in mourning And the Psalmist speaks thus to the Lord Psal 30. Thou hast hated those who occupy themselves in deceitful Vanities without Profit And especially the Commination of our Lord Jesus Luke 6. Woe unto you who now laugh because ye shall lament and weep Also because it much withdraws any one from the Familiarity of God and obstructs the Perception of Divine Graces He has an Argument of true Maturity who neither by idle Words nor by Deeds nor Signs nor dissolute Gate nor by any other Behaviour provokes others to Levity but always in himself and others from his Heart detests Dissoluteness He avoids all places where are occasions of Levity and all dissolute Company that he may conserve Maturity knowing That he who will touch Pitch shall be defiled thereby Eccles 13. And he who converses with dissolute Persons will not avoid Dissoluteness Such an one was B. Job who was so mature and sober that dissolute Persons avoided his Presence as he himself says chap. 29. The Young men saw me and hid themselves And he had such a custom of Maturity that if the contrary were seen in him no body would believe it whence he says in the same Chapter If at any time I laughed at them they did not believe me and
in the Church and upon Earth for all the gifts they have received and shall receive from God Also to rejoyce with Sinners for their Conversion with the Just for their Confortation and Conservation in Grace and with the Church for the Sacraments and Gifts of the Holy Ghost The exceeding great profit of true Congratulation ought to induce us thereunto for whatsoever Perfection Goodness and Beatitude the omnipotent God has naturally in himself whatsoever Glory the Angels and Saints have in Heaven and whatsoever Grace and Virtue there is in the Church and the faithful have in it all this by Congratulation is made proper to every one It ought to induce us to the same also that the Congratulation of the Father Son and Holy Ghost is the Origine of all Creatures and always was and now is the Principle of all the Divine Works He has an Argument of true Congratulation who is delighted in all things which are in God whom the Order of the Church and all die Works and Judgments of God and the Divine Manners and most holy Examples of our Lord Jesus Christ and of all his Friends do heartily please and he commends them all with his Words and manifests them to others Also who has spiritual Joy in all the natural spiritual and gratuit Gifts of the Angels and Saints in Heaven and of all men on Earth and always and every where according to his Power cooperates with them all He has an Argument of false Congratulation who with his Mouth commends all the Divine Ordination in Heaven and in Earth and the Works of the Just and their Virtues and their holy Life but dispraises them all in his Heart such our Lord upbraids in Esaias chap. 29. This People draws near to me with their Mouth and honours me with their Lips but their Heart is far from me Such are cut off from the Body of the Church who do not by Congratulation participate the Goods of the Body CHAP. XXXVI Of Confidence TRUE and perfect Confidence is a Security of Mind that the omnipotent and faithful God never leaves his Friends according to that Eccles 2. No body has hoped in God and was confounded for who has remained in his Commandments and was forsaken He has true Confidence who is assured that the good God is always present with his Servants in their Afflictions and is always ready to deliver them out of Temptations and to glorifie whom he has delivered according to that Psal 90. I am with him in Tribulation I will deliver him and will glorifie him As he was with Daniel in the Lyons Den Dan. 14. With Noah in the Ark Gen. 7. With Joseph in the Cistern Gen. 37. With the three Children in the fiery Furnace Dan. 3. And all these he most graciously delivered Whence S. Peter 2 Epist 2. The Lord knows how to deliver the Godly out of Temptation And Sarah says in Tobias ch 3. This every one who worships thee holds for certain that his Life if it shall have been proved it shall be crowned but and if he shall have been in Tribulation he shall be delivered and if he shall have been in Correction he may come to thy Mercy For thou art not delighted in our Destruction because after a Tempest thou makest a Calm and after Tears and Weeping thou infusest Joy He has true Confidence who does not doubt but that all his Prayers and all his just Desires are heard For St. Chrysostom says If thou shalt approach to God with this Zeal of Mind and shalt say I will not depart to wit unless I receive thou shalt certainly receive if thou ask such things as it behoves him to give who is asked and as are expedient for thee to receive who askest them This Vertue is very laudable and of great merit before God to which the Apostle exhorts us saying Heb. 10. Do not lose your Confidence which has a great Reward It ought to induce us to true Confidence that the most liberal God without our asking oftentimes gives us greater things of his mere incomprehensible Bounty than we should dare to ask for the Father has created us to the Image of the Trinity and his most holy Son has given us his Flesh for Food and his Blood for Drink and his Soul to be the price of our Redemption And who could ever once have dared to think of such gifts as these The Posture of our Lord Jesus on his Cross ought to induce us to the same for of this St. Bernard says Who would not be raised up to Hope and to a Confidence of obtaining if he would consider the posture of the Body of Christ on the Cross Behold his Head bowed down to kiss thee his Arms stretched out to embrace thee his Hands bored through to give thee Gifts his Side opened to love thee his whole Body stretched forth to bestow his whole self upon thee He has an Argument of true Confidence whose Conscience does not reprehend him of mortal Sins witness St. John 1Epist 3. If our Heart reprehend us not we have Confidence in God and whatsoever we ask we shall receive from him Whence we read of Susanna Dan. 13. Her Heart had confidence in God because she knew her self innocent of the crime objected against her Another Argument of true Confidence he has who continually exercises himself in good Works especially in spiritual Alms which is to remit Injuries and moreover to pray for those who injure us concerning which it is said in Tobias chap. 4. Almsgivings delivers from all Sin and from Death and will not suffer the Soul to go into Darkness Alms-deeds are great Confidence before the most high God to all that do them Another Argument of true Confidence of the pardon of his Sins he has who does true Penance for them in his Youth and Health witness St. Augustin If any man in his last Sickness desire to receive Penance and does receive it and is reconciled at the same time and dies immediately I confess unto you that we do not indeed refuse him what he demands but also we do not presume that he dies well I do not presume that I will not deceive you I do not presume it He who lives well after his Baptism he who is baptized in the Article of Death he who during his Health does Penance is reconciled and lives well afterwards all these dye with Assurance of their Salvation But as for him who does not Penance and who is not reconciled but upon his Death-bed if you ask me if he dye with Assurance of Salvation I will answer you that I am not assured of it And a little after Do I say then he shall be damned I do not say so But do I say then he shall be saved No. What do I say then I know not I do not presume I do not promise I know not Would'st thou fee thy self of this Doubt Would'st thou avoid this Vncertainty Do Penance whilst thou art in Health for