he reveal his secret to his Servants But he revealed all his Will and all Perfection to his Apostles by his only begotten Son as he says Jo. 15. All things whatsoever which I have heard of my Father I have made known unto you To the end that they might reveal the same to Posterity which also they have faithfully done For their sound went out into all the Earth and their Words unto the ends of the World Psal 18. But amongst the Apostles he revealed and declared his greatest Secrets to S. John the Evangelist and to S. Paul Amongst other things he revealed to them the eight Beatitudes saying Mat. 5. Blessed are the poor in Spirit c. Blessed are the Meek c. which Beatitudes contain in them great Perfection and declare the perfect Will of God There is a difference betwixt Contemplation Meditation and Cogitation for in Cogitation the Mind wanders in Meditation it finds out something in Contemplation it admires Cogitation is without Labour and without Fruit Meditation is with Labour and with Fruit Contemplation is without Labour and with Fruit. We are brought to the Contemplation of God by three Degrees concerning which St. Gregory The first is That the Soul recollect it self to it self The Second is that it see it self what it is thus recollected The Third is That it arise above it self and submit it self attending to the Contemplation of it's invisible Maker But it can by no means recollect it self to it self unless it have first learnt to restrain the Phantasms of terrestrial and celestial Images from the Eye of the Mind unless it have learnt to reject and trample upon whatsoever shall occur to it's Thought from the corporeal Sight Hearing Smelling Tasting or Touching that it may seek it self such within as it is without those for whilst it thinks upon those things it turns over within it self as it were certain shadows of Bodies Therefore all those things are to be driven away from the Eyes of the Mind by the hand of Discretion that the Soul may consider it self such as it is created under God above the Body that being vivificated by the Superior it may vivificated the Inferior which it administers We often will consider the invisible nature of Almighty God but we are not able and the Soul wearied with those difficulties returns to it self and makes to it self of it self degrees of Ascensions that first of all if it be able it may consider it self and then find out that Nature which is above it as far as it is able But if our Mind shall be dispersed in carnal Images it is by no means sufficient to consider it self or the Nature of the Soul because by as many Thoughts as it is lead it is as it were blinded by so many Obstacles The first Degree therefore is that the Soul c. The Motives to Contemplation are the ineffable Sweetness which is there perceived the admirable Perfection which is there learn'd the principal of all Beatitude which is there found for the Fountain of all Beatitude the most High God is there known and what is known that is loved and what is truly loved is desired and laboured for that it may be obtained and what is industriously laboured for that is at length acquired and when at length it shall be acquired it is possessed with endless Delight Of this St. Bernard A Soul which has once learnt of our Lord and has received of him to enter into her self and in her most inward recesses to pant after the presence of God and to seek his Face alwayes for God is a Spirit and they who seek him must walk in the Spirit and not in the Flesh that they may live according to the Flesh Such a Soul I say I know not whether she would count it more horrible and painful to experiment Hell it self for a time than after having tasted the Sweetness of this spiritual Study to go out again to the Allurements or rather to the Troubles of the Flesh and to return to the insatiable Curiosity of the Senses Ecclesiastes saying chap. 2. The Eye is not satisfied with seeing nor the Ear with hearing For hear an experienced man what he says Thou art good says he O Lord to those who hope in thee to the Soul which seeks thee From this Good if any one should have endeavoured to have averted that holy Soul I believe he would hardly have taken it otherwise than if he should have seen himself to have been cast out of Paradise and from the very Entrance of Glory Hear yet another like unto this My Heart says he has said to thee my Face has sought thee thy Face O Lord will I seek Whence he said But it is good for me to adhere to God And also speaking to his Soul he says Be converted O my Soul into thy Rest because the Lord has done well unto thee I say therefore unto you that there is nothing which one who has received this Favour does so much fear as lest being left by the Divine Grace it should be necessary for him to go out again to the Consolations yea the Desolations of the Flesh and again to suffer the Tumults of his carnal Senses In this Contemplation was St. Augustin when he said But it displeased me that I lived in the World and it was a great burden to me my sensual Desires not now inflaming me as they were wont with the hope of Honour and Money to endure that so grievous Servitude For now those things did not delight me by reason of thy sweetness and of the beauty of thy House which I loved He has an Argument of true Contemplation who is weary of living in this miserable World saying with B. Tobias chap. 3. It is better for me to dye than to live And with H. Job chap. 10. My Soul is weary of my Life And with St. Paul Rom. 7. Vnhappy Man that I am who shall deliver me from the Body of this Death And he who thirsts after the Fountain of Life saying with the Psalmist As the Hart thirsts after Fountains of Water so thirsts my Soul after thee O God Psal 41. Whence St. Gregory A contemplative Life is to retain indeed in the heart the Love of God and our Neighbour but to rest from exterior Action and to inhere only in the desire of the Creator so that nothing is now to be done but all Cares being trampled under Foot the Soul burns with desire to see the Face of it's Creator so that now it knows how to bear with Grief the weight of the corruptible Flesh and with all it's Forces to desire to be present amidst the sweet-singing Quires of Angels and to be mixed with the caelestial Citizens to rejoyce before God for eternal Incorruption He has an Argument of false Contemplation who holds something concerning God or some Perfection of God contrary to the Holy Scriptures which notwithstanding he temerariously defends by Reasons And hence came Heresies of
THE PARADISE OF THE SOUL OR A Little TREATISE OF VERTUES Made by Albert the Great Bishop of Ratisbon who died in the Year 1280. Translated out of Latin into English By N. N. Printed for William Brooks 1682. THE TRANSLATOR TO THE Christian Reader TO excite thee to a perusal of this Incomparable Treatise of Albertus Magnus concerning the Nature of true Christian Vertues I shall only say of it 't is the Work of a Great Scholar and a Great Saint and although Small in Bulk yet extremely Big in its Intrinsick Worth and Value in a word it is its own best Encomium and needs not the Translator's Recommendation The Scope and End of the Author is declared in his Preface and how solidly and proficuously what is design'd is by Him perform'd each Chapter is a speaking Demonstration Read then understandingly meditate frequently practise sedulously and allured with the all-ravishing beauty of true Vertues remember seriously that since it is impossible to be eternally happy without Them though not rigorously requisite in that Heroick degree as here deciphered it ought to be thy Grand Concern to petition for them daily at the Throne of Grace that thou mayest not be deluded as alas infinite inconsiderate Christians are with false Shadows but really by Grace be possess'd of all those True Vertues so fully and with such Masterly stroaks tho' in plain and humble Language described in this Tract Farewel AN INDEX OF THE CHAPTERS OF the Love of God and our Neighbour Chap. 1. p. 5. Of Humility ch 2. p. 14. Of Obedience ch 3. p. 19. Of Patience ch 4. p. 28. Of Poverty ch 5. p. 34. Of Chastity ch 6. p. 39. Of Abstinence ch 7. p. 46. Of Prudence ch 8. p. 53. Of Fortitude ch 9. p. 59. Of Justice ch 10. p. 63. Of Temperance ch 11. p. 68. Of Compassion ch 12. p. 74. Of Peace ch 13. p. 79. Of Mercy ch 14. p. 84. Of Concord ch 15. p. 90. Of Constancy ch 16. p. 95. Of Liberality ch 17. p. 100. Of Truth ch 18. p. 105. Of Meekness ch 19. p. 109. Of Faith ch 20. p. 112. Of Hope ch 21. p. 117. Of Fear ch 22. p. 122. Of Joy ch 23. p. 128. Of Sadness ch 24. p. 134. Of Gratitude ch 25. p. 139. Of Zeal of Souls ch 26. p. 144. Of Liberty ch 27. p. 150. Of Religion ch 28. p. 155. Of Maturity ch 29. p. 162. Of Simplicity ch 30. p. 166. Of Silence ch 31. p. 171. Of Solitude ch 32. p. 177. Of Contemplation ch 33. p. 182. Of Discretion ch 34. p. 192. Of Congratulation ch 35. p. 199. Of Confidence ch 36. p. 203. Of Contempt of the World ch 37. p. 212. Of Mortification ch 38. p. 217. Of Contrition ch 39. p. 221. Of Confession ch 40. p. 227. Of Penance ch 41. p. 232. Of Perseverance ch 42. p. 236. The Epilogue containing the Confession of Albert. p. 239. THE PARADISE OF THE SOUL THE PROLOGVE THERE are certain Vices which frequently assume the semblance of Vertues to the end that they may be believed to be Vertues when indeed they are Vices So Severity is reputed Justice Soureness of mind is called Maturity A jocular Talkativeness passes for Affability Dissoluteness is deemed Spiritual chearfulness of Heart Slothfulness or inordinate Sadness is judged to be a Moral Gravity A torpid Tepidity is thought to be Discretion Superfluous Adorning goes for Neatness and Cleanliness Excess in Diet and Retinue is called Gentility Prodigality is stiled Liberality Covetousness is Providence Obstinacy in Opinion is Constancy Craftiness is Prudence Hypocrisie is Sanctity a negligent unconcernedness is Meekness The Curious man is reputed circumspect The Vain-glorious Noble-spirited Presumption is called Hope Carnal Love is judged Charity a malapert Accuser or Corrector is said to be a Zealot of Justice the Dissembler is called Patient the pusillanimous to correct is benign meek or peaceable able and so of the rest But as nothing of Value can be bought with false moneys so neither is the Kingdom of Heaven to be had for false Vertues There are also certain Natural Vertues which Men have by Nature as a Natural Humility Benignity Modesty Bounty Mercy Patience But these also and such like do not deserve an Eternal Reward or the Kingdom of God but only such Vertues as are free Gifts or Graces For there are certain gratuit Vertues which Fools judge to be Vices So Justice is judged to be Severity Maturity amongst them is reputed Soureness of Disposition Providence is called Covetousness Constancy is called Obstinacy and so of all the rest above-mentioned In like manner that which is done out of Humility is said to be done out of Vain-glory What is done out of Sanctity is said to be done out of Hypocrisie and Vanity What is done out of a Zeal of Justice is said to be done out of a desire of Revenge What is done out of Charity they say is done out of Malice and Hatred What is done out of Spiritual Love they say is done out of Carnal Love What is done with a pure Intention they say is done for Temporal Ends and so of other Vertues Seeing then it is hard to discern betwixt Vice and Vertue and seeing there are certain degrees in all Vertues which are first infused into the Soul by the mere Bounty of God and being infused are more deeply radicated and increased and in time perfected we shall nicely and throughly examine which are the true and perfect Vertues of the Soul by which alone we are made acceptable unto God And we shall first speak of Love or Charity which is the Mother and Ornament of all Vertues CHAP. I. Of True Love of God and our Neighbour OUR Love of God is true and perfect when the Soul with all its Forces fervorously poures it self out upon God seeking in him no Advantage Temporal or Eternal but is affected towards him only for his innate Goodness Sanctity Perfection and Beatitude For the delicate Soul does as it were abhorr to love God by way of Profit or Reward Even as God with all his Force poures out himself upon the Soul of man never expecting any Profit from it but desiring to communicate to it his own natural Beatitude But if I love God because he is good to me and upon this account especially that he may communicate his Happiness to me I am convinced to have a Natural and an imperfect Love The inductive or motive to true Love is a true acknowledgment of God to be what he is for in him is the matter of all Love to wit Excellency Sanctity Power Wisdom Bounty Beauty Providence c. Moreover Gods eternal immense uninterrupted and most faithful Love to us is inductive of true Charity Our Lord in St. John ch 14 gives us an Argument or sign of true Charity saying He who has my Commandments and keeps them he it is who loves me Which St. Augustin testifies saying So much we love God as we observe his Precepts The
same is to be understood of voluntary Vows which have an equal Obligation with Precepts St. Gregory also bears witness to our Lord Return sayes he my dear Brethren inwardly to your selves Ask your selves if indeed you love God Yet let no body believe himself whatsoever his mind shall answer him without the attestation of his Works Let the Tongue Mind and Life be asked concerning the Love of your Creator The Love of God is never idle For if it be it works great things but if it refuse to work it is not Love But this Execution of Works and Observation of God's Commandments must be purified by the Intention and must be done neither for fear of Punishment nor for love of Reward as St. Augustin testifies He loves God not who therefore keeps the Commandments because he is compelled thereunto either by the greatness of Punishment or by the greedy desire of Reward but because that which is commanded is honest and the very best There are also two other signs of a sincere Love to God to wit when a man congratulates with God in all things which please him by whomsoever at whatsoever time and in whatsoever place they are done For a natural Love deserves no praise from God because it alwayes reflects it self upon it self and seeks its own commodity but the gratuitous or free Love only is praise-worthy which always is carried out of it self into another A second sign is when a man condoles with God in all things which displease him by whomsoever at whatsoever time and in whatsoever place they are done Of true Love of our Neighbour True Love to ones Neighbour is to love ones Neighbour as himself Friend and Enemy as St. Augustin says To love ones Neighbour as himself is to love him in God to God and for God Thus every one ought to love his Neighbour as himself As he desires all good to himself and flies all Evil so let him do to his Neighbour Or thus As every one loves his own proper Good in Body and Soul in Goods and good Name and as every one in these four flies and hates his own proper Evil and Dammage so every one ought in these to love all the good and hate all the dammage both of Friend and Enemy Though no body is bound by way of Precept to be moved so much or so ardently to his Neighbour as to himself True Charity cannot be known by our Love of our Friends For even the Publicans love those who love them Matt. 5. But true Charity is understood by our love of our Enemies To love him that loves us is but Nature but to love one who does not love us is the work of Grace But true Charity to our Neighbour is yet more excellently understood in the Gloss upon St. Matthew which says To love one that loves us is Nature but by Favours and Courtesies to draw one to love who loves us not is Perfection And although no body be bound by Precept to love so much and so fervently his Enemy as his Friend yet happy were he and highly Perfect who could love as much yea more and do works of Charity for his Enemy as for his Friend for him that corrects and reproves him as for him that flatters him for him that dispraises him as for him that praises him because as St. Chrysostom says Nothing makes us so like unto God as to be courteous to those who malign and hurt us And it is certain we might get greater Grace out of Persecution than out of Favour if we knew how to use it aright as the Enemies of the Martyrs profited them more to Eternal Glory than did their Friends Nature ought to move us to the love of our Neighbour because every living Creature loves his like and so should every man his Neighbour Eccles 13.19 And because the Image of God is in him and it is commanded us so to do in the Holy Scripture The signs of true Charity to our Neighbour are Truly to condole as well with Enemies as with Friends in all their Adversities Truly and from the heart to rejoyce with them in every thing that happens prosperous unto them The signs of true Hatred to our Neighbour are when we think of him with Regret when we see him with sadness of heart when we speak with him or of him or hear others speak of him with bitterness of mind when we hinder as much as we can all his Good and that which is profitable unto him when we diminish and pervert the good which is in him Our Lord Jesus did not so to his Traytor Judas who in the very time of his Treason fed him with his own Body and Blood together with his other beloved Apostles and in the very place where he betrayed him refusing not to be kiss'd by him most courteously saluted him grieving more for his Evil than for his own incommodity as sayes St. Hierom. But it is wonderful that any one can flatter himself as if he loved his Brother when he has these signs of Hatred in his Heart But to many it seems sufficient if they wish Eternal Happiness to their Neighbours which they can neither give them nor take away from them and which they ought to wish even to Jews and Pagans Nor will they remember that seeing our Lord has laid down his Life for his Enemies we are obliged also not only to love our Christian Brethren but also to part with our Goods and Lives for them in the time of their necessity But Superiours are chiefly obliged hereunto By two things Charity is cherished Our Charity to God by keeping his Commandments according to that John 15. If ye keep my Commandments ye shall remain in my Love as I also have kept my Fathers Commandments and remain in his Love Our Charity to our Neighbour by Compassion according to that of Ecclesiasticus c. 7. Fail not to comfort those that weep and walk with those that mourn refuse not to visit the sick for by these things thou shalt be strengthened in Charity CHAP. II. Of Humility OUR Humility is true and perfect when we do not desire glory should be given us and contemn it when it is given us The humble man always fears lest any glory should be given him and if any be given him he trembles and is heavily sorry for it knowing that Honour and Glory are due only to God The truly humble never glories of any Grace or Glory unless he intend hereby to raise his Hearers to a Confidence in God But if any Grace or any thing that 's glorious be reported of him he hears it with grief of Heart and dejection of himself knowing that what is ascribed to him is God's alone To whom alone all Glory is to be given 1 Tim. 1. The truly humble compares himself neither to his Superior nor to his Inferior nor to his Equal nay indeed he deems no Body inferiour to himself he contemns no Body he heartily despises none
him when she served him alone in his counterfeit Sickness 2 Sam. 13. In like manner every Woman though never so vertuous ought to be suspicious to every Man according to the Counsel of St. Hierom saying If thou wilt preserve thy Chastity if thou happen to see a Woman although of good Conversation love her with thy Mind but not with thy corporal Presence But the chief Preservative of Chastity is to be delighted in the Lord for then all other things become vile Spiritual Delights being once tasted all carnal become insipid St. Bernard Whence St Gregory He who is overcome by the love of Earthly Things is by no means delighted in God for the Soul can never be without all Delight For it is either delighted with the lowest things or with the highest and with how greater Industry it aspires to the highest with so much greater loathing it neglects the lowest And with how much more Heat it is inflamed towards the lowest with so greater damnable Tepidity it grows cold towards the highest for both of them cannot equally and together be loved An Argument of true Chastity is a restraining of the five Senses from the Allurements of the Flesh and a Subtraction of the Heart from vain Thoughts and Delights for from the Delectation of the Sight in seeing of the Tast in tasting of the Smell in smelling of the Feeling in touching of the Feet in walking of the Mouth in laughing and talking are wont to arise carnal desires which effeminate the Soul and make it pliable and inclined to Impurity An Argument or Inductive of Unchastity is Intemperance in Meat and Drink for hence Noah was immodestly uncovered Gen. 9. And Lot committed Incest with his own Daughters Gen. 19. And therefore the Apostle Eph. 5. commands saying Be not drunk with Wine in which is Luxury to wit occasionally Moreover An unchaste Eye is the Messenger of an unchaste Heart as St. Augustin testifies In like manner unchaste Words an unchaste Gate and holding Chat with Women as Ecclesiasticus testifies ch 9. For the Beauty of a Woman many have perished and hereby Concupiscence is inflamed like a Fire In like manner talking with Men inflames Women and a curious eying of the Gate and Beauty of another provokes to Impurity which Ecclesiasticus dissuades saying Do not look upon a Virgin least thou happen to be scandalized in her Comeliness Eccl. 9. The same Care a Woman ought to have towards Men let her not fix her Thoughts or Eyes upon a Man nor a Man in like manner upon a Woman This wholsom Counsel Job followed chap. 31. I have made a Covenant with my Eyes not so much as to think upon a Virgin which is more than simply to decline their Conversation CHAP. VII Of Abstinence TRue and perfect Abstinence is the use of only Necessaries in Food and Rayment and an universal subtraction of Delicacies and Superfluities and of such things as are prepared with great Care and bought with great Cost after the Example of S. John Baptist who eat Locusts and the Leaves of milky Trees which had the Savour of Honey and drank Water and his Rayment was made of Camels hair Matth. 3. Whence the Apostle Having Food and Rayment let us be therewith content 1 Tim. 6. Because the Servant of God ought not to have Cloaths for Ornament or Delight but to cover his Nakedness As says the ordinary Gloss upon St. Matthew concerning the Cloathing of Saint John He observes and loves true Abstinence who does not only willingly abstain from those things which are delightfull which he has not and which are unlawful to him but also freely and purely for the love of God forbears such delightful Things as he has and may have and might use lawfully and meritoriously whether they be dear or vile For if any one should take more Delight in Roots than in Partridges in Water than in Wine Abstinence from Water and Roots would be more acceptable to God than Abstinence from Wine and Partridges For S. Augustin says no Delicacies whatsoever do hurt us if they be taken without desire And course meats eaten with gust or greedily hinder the Virtue of perfect Abstinence for David poured out the Water upon the Ground which he had inordinately desired which he dared not drink because he had vehemently desired it 2 Sam. 23. Elias did eat Flesh not which he desired but which God sent him by a Crow 1 Kings 17. Esau is a Witness of this who sold a Blessing never to be recovered not for a Fowl but for a Mess of Broth. Nor must we only abstain from those things which please the Body but also from those which delight the Soul to wit from Vanities from idle Discourse from temporal Joy and from carnal Friendship This Abstinence is better and also more laudable than the first There are two Motives to true Abstinence The one that we never receive the Gifts of God with due Gratitude and never enjoy them for their right end and according to the divine Order and hereby incurr God's severe Anger The other is that we must give a strict Account of all the Gifts received by us to wit for what end we have received them either for our own Pleasure or for just Necessity or for common Good But he who wholly abstains from them has no account at all to give of them A double Profit follows Abstinence to wit a Knowledge of the divine Secrets and the hearing of our Prayers which are both manifest in Daniel who because he refused the King's Meat and Drink and would live upon Water and Pulse surpassed all the Magicians and Sooth-sayers in the knowledge of Visions and Dreams Secondly because for his Prayers the seven Years which Nebuchodonozor should have lived as a Beast were changed into seven Months when also he had obtained of God to encline the Kings to give the People leave to return to Hierusalem he also obtained for the People when they delayed a Will to return In many Desires and in the understanding of Mysteries he was heard for his Abstinence which himself testifies saying Dan. 10. In those days I Daniel lamented and mourned for three Weeks I eat no pleasant Bread and Flesh and Wine entred not into my Mouth neither was I anointed with Oyntment And therefore an Angel said unto him From the first day on which thou did'st resolve to afflict thy self in the Sight of thy God thy Words were heard A third may be added that Abstinence procures the Mercy of God as appears in the Ninevites who at Jonas's preaching through Abstinence obtained the Mercy of God Jon. 3. We may admire but not imitate the Abstinence of the ancient Priests of whom St. Hierom writes that they always abstained from Flesh and Wine for a weakness of Brain and Giddiness which they suffered from their spare Diet and especially to prevent lustful Concupiscence which is wont to arise from those Meats and from that Drink They seldom eat Bread lest
Absalon 2 Sam. 18. And in like manner Job I was wont says he to weep over him who was afflicted and with my Soul had Compassion on the Poor Job 30. An Argument of false Compassion is when one speaks Words of Compassion and shews a compassionating Countenance and yet in his Heart rejoyces at the Affliction of his Neighbour or being able does not alleviate his Affliction or not restrain those who afflict him but rather provokes and encourages others to afflict him by Signs Words or Deeds CHAP. XIII Of Peace TRue Peace to God is when our five Senses and the Use of all the parts of our Body and all our inward and outward Works are disposed according to the Guidance of Reason and when all our Thoughts Affections Wills Intentions and all our Exteriors are done according to the Ordination of Reason and that Reason is wholly ordered according to the Will of God But as often as any thing is done without the Consent of Reason rightly disposed immediately the Peace of our Mind is disturbed He has true Peace with God as says the Gloss upon that Rom. 5. Being justified by Faith let us have Peace with God who does not by a contrary Will strive against the Commandments of God who follows the Commands of our Lord and bows his free Will to the Divine Precept for true Peace is to agree with good Manners and to contest with Vices He has true Peace with his Neighbour who uses his utmost Diligence not designedly upon what Occasion soever to cause Desturbance to any one For he who designedly disturbs another can by no means beat any time without Disturbance For he that is disturbed either revenges himself if he be able or if he be not able dissembles it However he who designedly has caused a Perturbation carries ever with him a Sting and Remorse of Conscience for it He seeks true Peace who continually considers himself only and leaving every one to his own proper Judgment lays aside all transitory and temporal Cares and rests only in the Contemplation of God for there only true Peace is found as S. Augustin testifies saying Thou hast made us O Lord for thy self and our Heart is unquiet until it rest in thee There is a double profit of true Peace which ought to induce us to the love of it to wit a Sweetness and Quiet of Mind which follows Peace which sweetness is as it were a part and the begining of Eternal Quiet and Sweetness And also this true Peace prepares an Eternal and continual Habitation for God in the Soul Who for his exceeding Mildness inhabits only and rests in the quiet Heart as himself testifies Psal 4. In Peace then will I sleep and rest And again the Psalmist Psa 75. His place is made in peace Which also the Apostle testifies saying 2 Cor. 13. Have Peace and the God of Peace and Love shall be with you He conserves true Peace who follows what S. Hierom says upon the Epistle to the Ephesians If we mutualy love one anothers Good and Prosperity if we tolerate until the last Harvest those Sins which without dammage of the Good Corn or with hope of salvation of those who ought to be corected cannot be eradicated If also we determine not to do Works of Perfection which ought and yet ought not to be done lest the Weak should be scandalized He has an Argumenr of true Peace who avoids all Places Persons and Actions whence probably may follow any disturbance He also has a most certain Argument of true Peace who always and every where observes the Commandements of God and his own Vows as the Psalmist testifieth Psal 118. Much Peace to them who love thy Law An Argument of most true Peace is when Reason is in all things Subject to the Spirit He has an Argument of false Peace who does not pluck up all the Roots of Disquiet which are continually springing out These are our own Will a freedom of mind a singularity of manners an inordinate desire of pleasing others of which we have treated else where Also that is no true Peace which proceedes not from our own Virtue but from the favour of others For example there are some who have a firm Peace as long as they feel no Contradiction but what pleases them that they find every where But when some thing is done which they did not think of or some thing happens which does not please them instantly they lose their Peace of Heart so that the Virtue of Peace is not in them but rather in others without them And therefore those without them take away their Peace when they please But they who desire true Peace ought not to advert what others do or say whether they detract or flatter them but should alwaies think on such things as make for Peace and so the Vertue of Peace shall truly and lastingly remain in them CHAP. XIV Of Mercy TRUE Mercy consists in three things in Giving in Pardoning and in Supererogating The truly Merciful as long as he has any thing administers necessaries to those who are in Need which if he should not do he would not fulfill the Office of true Mercy according to St. Chrysostom But says he Thou hast given once this is not Mercy For unless thou relieve the Needy as long as thou hast any thing thou shalt not satisfie the Debt of Mercy For even the foolish Virgins having Lamps had Oyl also but not enough This Mercy Job had when he said Job 31. If I have denyed to the Poor what they desired and have made the Eyes of the Widdow to expect if I have eaten my Morsel alone and the Fatherless has not eaten of it because Mercy has grown up with me from my Youth and came forth with me out of my Mothers Womb. And a little after The Stranger remained not without my Door was open to Travellers But he who gives his worldly Goods and does not pardon Injuries has no true Mercy as says St. Gregory Therefore the truly merciful of his own Accord before he be asked pardons from his Heart all Injuries resolves never to revenge them neither by himself nor by another Yea the truly merciful is readier to give Pardon than he who does the Injury is to ask it for the truly Merciful is more grieved for the Sin of him who injures him than for his own proper Affliction which he suffers from him for so David from his Heart pardoned Shimei without asking when he curst him and threw Stones at him and he prohibited others from killing of him saying Permit him to curse according to the Command of the Lord. If perhaps the Lord may look upon my Affliction and may render me good for this days cursing 2 Sam. 16. So Joseph forgave his Brethren before they asked him weeping over every one of them Gen. 45. Nor does even all this satisfie the truly Merciful unless he do also obtain of God by his Prayers Pardon for those who injure him
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
or desire to Please or Liberty or some other Delight moves one to hear Confessions or to some other Spiritual Work here it is hardly discerned which of these most affects the Mind of him that labours or Works yet it is an evident sign that some of the forementioned Inducements do more move than God and the Salvation of Soul when one hears more willingly the Rich Noble Young and Beautiful than the Poor Ignoble Old and Deformed And when one is Delighted to be oftner and longer with those than with these and perhaps with less Fruit when notwithstanding they have as Holy Consciences as those or more Holy and are as obedient or more to Counsels as they and as much or more study perfection as they and as much or more please God as they Witness S. James Chap. 2. Has not God chosen the Poor in this World rich in Faith and Heirs of the Kingdom which God has promised to those who love him but ye have dishonoured the Poor To wit not regarding him in whom notwithstanding Christ is chiefly honoured As it is said in an Homily upon that Honour all men It is evident that in their Works many more seek themselves than God For those Works which have Labour and also some Comfort as are Preaching Confessing Governing and such like although there be great Danger in them yet every one is ready to undertake them But those Works which have only Labour and no Comfort in them as Fasting Watching Disciplines and such like although there be no danger in them yet every one avoids them as much as he can CHAP. XXVII Of Liberty TRUE Liberty is not to be tyed with the Bonds of Sins which do indeed bind us according to that Pro. 5. The transgressions of the Wicked apprehend him and he shall be bound with the cords of his Sins And indeed make him a slave according to that Jo. 8. Every one who commits Sin is a Slave of Sin For to sin is not Liberty nor any part of Liberty as saies S. Anselm but it 's the worst kind of Servitude From this kind of Servitude no Body is freed but by the help of the only Son of God as himself testifies If the Son shall have made you free ye shall be free indeed In the same Chapter He has true Liberty who is not taken with the desire of Temporal Things nor with the Praise nor with the Favour of men nor with self-complacency or displeasure of others nor with Carnal Friendship or servile Fear nor with the delight of Transitory Joy The consideration of the Divine Order which would have man to be Free ought to move us to the love of true Liberty in sign whereof he has given man free Will in this especially making him like to himself that he can be forced by none as neither can God be forced by any one That free Will God bestowed upon man saying in Ecclesiasticus Chap. 15. God made Man from the Beginning and left him in the hand of his own Counsel And a litle after He has set before thee Water and Fire to which thou wilt stretch forth thy hand Before man is Life and Death Good and Evil What he pleases shall be given unto him He is undoubtedly in the way to true Liberty who ties himself by the inviolable observance of the Divine Precepts and counsels his own Vows who refrains his Mind and Senses from pleasure who employs the members of his Body in no unlawfull things who heartily loves the Yoke of Obedience who labours with all his Might how he may please God The more any one applys himself to these things the sooner he obtains true Liberty and is more strongly rooted in it But who in this World freely does his own Will in all things as much as he can he is intangled in divers Snares of the Devil and when he thinks himself most free then is he most strongly and surely held in the Slavery and Captivity of the Devil He has an Argument of true Liberty who desires none of those things which alienate and estrange the Mind from the familiarity of God such are Superiority frequent Employment in exterior things too great Solicitude for the Commodities of the Flesh dissolution of Mind distraction in diversity of Business temerarious discussion of the Life and Conscience of others excusing or diminishing our own Defects Manifestation or Aggravation of the Defects of our Neighbours Another Argument of Liberty is a secure Confidence of Mind concerning the Remission of ones Sins both as to the blame and pain of them proceeding from a fervor of Heart which sometimes burns in the Heart as Fire in a Furnace which makes a Man who was before cold and languid hot and inflamed in Prayer which Fervor consumes all the stain and pain of Sin as Fire burns out the rust of Iron He has an Argument of Servitude and Captivity who detests the Yoke of Obedience who abhors charitable and brotherly Correction who daily contrives Revenge of the Injuries he suffers who is affected with Humane Praise and Favor who knowingly and pertinaciously employs himself in something which is against God and his own Conscience or against the Will of his Superiors who is delighted in the Reception or Collation of certain little Gifts or amicable Letters whence a Wise man says To receive Gifts is to sell ones Liberty And Job chap. 15. Fire shall consume their Tents who willingly receive Gifts That is the Fire of false love and consequently a Band of Servitude follows that Love Concerning him who gives Gifts Solomon says Prov. 22. He shall get Victory and Honor who gives Gifts but he takes away the Soul of the Receiver All these things take away a Mans Liberty from him and reduce him to a miserable Servitude for he cannot in Freedom of Spirit attend to God who is taken up with such things CHAP. XXVIII Of Religion TRUE Religion or Spiritual Life as St. James says ch 1. is To visit the Fatherless and Widdows in their Affliction and to keep ones self undefiled from this World He keeps himself undefiled from this World who absolutely renounces all secular manners and avoids as much as he can both carnal and spiritual Sins The Profit of a truly spiritual Life ought to move us thereunto concerning which the Scripture says Jo. 6. 'T is the Spirit which gives Life the Flesh profits nothing And that of the Apostle Rom. 8. They who are in the Flesh cannot please God Moreover he who would indeed become spiritual ought to fly and hate carnal Commodities that is detest carnal Desires which war against the Soul as says S. Peter 1 Ep. 2. and desire Asperities and carnal Incommodities for these conserve Grace as Thorns defend Herbs in a Garden for Grace flows out through the Mouth Eyes and Ears And as Fire and Water cannot be together so neither can carnal and spiritual Pleasure according to St. Bernard He must also know that a Man can do no
there is not a moderation of the Tongue there will never be Perfection according to that James 3. If any one offend not in his Words he is a perfect man And no other saies the Gloss Where there is a custody of the Tongue there is Happiness according to that Eccles 14. Blessed is the man who has not faln by a word out of his Mouth And Pro. 21. He who keeps his mouth and his Tongue keeps his Soul from straits He has an argument of true Silence who when he may freely and lawfully and without offence speak and whose words would be received with great desire and yet can by no means or very rarely be induced to speak remembring that of S. Gregory If the holy Prophet Ezekiel was sent to speak and yet sat silent and weeping seven days we ought to consider how great a fault it is for him not to be silent whom no necessity compels to speak And that Evangelical word Mat. 12. But I say unto you that every idle word that men shall speak they shall give an account thereof in the day of Judgment An Argument of false Silence or Loquacity is to speak malapertly and clamorously that he may seem to be some body amongst others Or in an importune time whereas seasonable Speech is the best Against this is that Eccles 20. A wise man will hold his peace until a fit time but the wanton and imprudent will not observe time Or to speak when no body attends or cares to hear Against that is Eccles 32. Where there is no hearing do not poure forth Speech Or when one answers before he hears or be asked Against this Pro. 18. He who answers before he hears shows himself to be a Fool and worthy of confusion Or when he answers for another not being asked Against that is Eccles 32. Young man scarce speak in thy own Cause if thou shalt be asked twice let thy answer have a head An Argument of false Silence is not to be silent out of Virtue but lest he should be confounded before the hearers Or that he may be praised for his Silence Or when he is ashamed to speak knowing not how to speak understandingly or profitably Or that his folly may be covered by his Silence according to that A Fool if he hold his peace shall be acounted a wise man CHAP. XXXII Of Solitude TRUE Solitude is to abstract the Mind from the Solicitude and inordinate employ of exteriour Actions from all delight of Creatures and unanimuosly to direct as much as we can all our Affections Wills and Intentions unto God that we might be made one Spirit with him to this the Prophet Esaias exhorts us Chap. 2. saying Enter into the Rock and hide thy self in the digged earth Enter into the Rock that is into the Divinity of Christ hide thy self in the digged Earth that is in the Wounds of Christ he who is in this Rock is alone he who is out of this Rock is in a Crowd of People In this Solitude of Mind so great Grace and illumination of Mind is received that the Receiver is offensive to others to behold As Moses remaining alone with God in the Mountain forty days and forty Nights was so illuminated that the Light broke forth into his Face and from the shining of his Countenance proceeded as it were Rayes of the Sun which the Children of Israel were not able to behold until he covered his Face with a Veil Exod. 34. The most holy Example of our Lord Jesus Christ ought to move us to the love of Solitude who though he could not by the Conversation of any be hindred from his Spiritual Employ yet notwithstanding he often retired from Company for the love of Solitude and sometimes when he could not go farther off he withdrew himself a Stones cast from his dearest Apostles that he might attend to Prayer as St. Luke writes ch 22. Hereby insinuating unto us that even holy men amidst the Multitude cannot familiarly converse with God or do get little or no efficacious Grace amongst Men. Hence it is that Zacheus could not see our Lord Jesus in the Crowd but afterwards he saw him and heard his Voice when alone he climbed up into a Tree Luke 19. The profit also of Solitude ought to induce us unto it concerning which our Lord says of his Spouse Hosea 2. I will lead her into the Wilderness and speak to her Heart O how happy is he who even once once hears our Lord speaking within him The speaking of the Lord in the Heart is to give Assurance of Mind concerning heard Graces It ought to move us to the same that holy Eremites of old ran into Desarts Mountains Dens and Caves of the Earth that they might continually attend to God and sometimes saw not a Man for forty Years He has an Argument of true Solitude who with pain is in the Company of Men and takes all occasions to withdraw himself from them Behold I have fled a great way off and have remained in Solitude Psal 54. As it was a Pain to S. Mary Magdalen to see Men after she could no longer see her Lord Jesus yea it was painful to her even to see Angels whence when the Angels went about to comfort her concerning the Departure of our Lord out of his Sepulcher she says I seek the Creator and therefore it is grievous to me to see the Creature And therefore she fled into the Desart for the love of our Lord Jesus thirty years wanting all corporal Meat and Drink whom the Angels elevated into the Air at her set hours of Prayer in which Prayer she received the Nutriment of Soul and Body He has an Argument of false Solitude who though he be alone with God corporally yet his Soul is occupied in variety of Businesses in diverse parts of the World These two things Silence and Solitude do efficaciously elevate to Contemplation Whence that of the Lamentations chap. 3. He shall sit alone and be silent because he has elevated himself above himself CHAP. XXXIII Of Contemplation TRUE and perfect Contemplation is a Collection of all the Affections and Forces of the Soul to know with delight and admiration of Mind something of the Divine Nature to wit of the Divine Power Wisdom Goodness Charity Excellency Liberality c. or to know the secret Judgments of God or his most holy Will or some Perfection which tends unto him This Contemplation had the Holy Patriarchs Prophets and Apostles for God revealed his Secrets by his holy Spirit to the Patriarchs and Prophets To Noah he revealed the Flood Gen. 7. To Abraham the Destruction of the Sodomites Gen. 18. To Jeremy the Transmigration and Captivity of the Jews To Joseph the Famine in Aegypt Gen. 47. To Daniel the Tree of Nebuchodonozor Dan. 4. The like of other Patriarchs and Prophets to whom God revealed his Secrets as diverse Visions to Ezekiel chap. 1. whence Amos ch 3. The Lord God will not do a Word unless