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
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
Either forgive them this Fault or if thou doest not blot me out of thy Book which thou hast written Exod. 32. Such Prayers God willingly hears and grants whence those David Christ and Stephen were heard for their Enemies An Argument of Impatience is when one for some Trouble brought upon him by reason of some inward Disturbance voluntarily omitts certain good Works which he might conveniently and ought to have done for then God suffers Injury done him by Man the same inward Motion can hardly hide it self but it will break out either in the Countenance Gesture or Words This is the most dangerous kind of Impatience whose Revenge breaks it self upon the innocent God CHAP. V. Of Poverty TRue and perfect Poverty is voluntarily and freely to leave all things for God to possess nothing but bare Necessaries and to think ones self unworthy of them yea sometimes for God and for the Love of Poverty willingly to want even Necessaries for where there is no need there true Poverty cannot be discerned So our Lord Jesus Christ wanted necessary Food when he could not have Bread for himself and his Disciples rubbing Ears of Corn who in like manner wanted necessary Cloaths when as says St. Bernard he was stripped stark naked before his Cross who also being a thirst upon his Cross could not have a Draught of Water nor a Stone or Board whereon when he was a dying he might lean his crucified Head Alas how often is Superfluity there where true Need is believed to be The truly Poor desires no transitory things yea refuses them when they are offered after the Example of Elizeus who refused the gifts of Naaman 2 Kings 5. and after the Example of Daniel who despised the gifts of King Balthazar He truly loves Poverty who had rather deserve a little Glory in the Kingdom of Heaven through Poverty than a great one through Riches And this to be more conformable to Jesus Christ Three things ought to move us to the love of true Poverty according to St. Bernard Nothing says he is more dear to God nothing more amiable to the Angels nothing more profitable to Men than to end this Life in Poverty and Obedience That Poverty is pleasing to God the same St. Bernard testifies In the left hand of God says he are Riches and Glory in his right hand length of Life Of all these there was an eternal Abundance in Heaven but Poverty was not found there but on Earth it did abound and superabound and Man knew not it's Value wherefore the Son of God being enamoured with it came down that he might make Choice of it for himself and that he might also by his Esteem of it make it precious to us Another motive to true Poverty is the glory of sitting beside our Lord Jesus proceeding hence that the ignoble Poor shall sit by him in Judgment and judge the Noble and Rich. And how laudable is it before God purely to leave all things for him and of ones own Choice to be poor for the Love of God to confide in God above all things because he is so powerful once or twice a day to afford all things necessary for the Body which are the least things before God for he gives them more abundantly to his Enemies than to his Friends as he is powerful to minister to the Spirit Day and Night and every Moment an abundance of spiritual gifts which are the greatest things before God nor does he communicate them to his Enemies but only to the good who are his Friends An Argument of true Poverty is to have no Solicitude for transitory things but simply and securely to commit himself to God who plentifully administers all Necessaries even to Birds and Worms and especially to the young ones of Crows which cry for Hunger in their Nest whom the old black Crow leaves to starve because of their Whiteness as if they were not her own Brood who are fed either by the Bounty of God or by the Dew of the Air until growing black their Damn succour them or else they swallow down Gnats and Flies which stick to the Foam of their Bills they crying uncessantly for Hunger An Argument of false Poverty or Covetousness is willingly to beg Gifts without necessity or willingly and frequently to receive them Such an one sells his Liberty according to that of the Philosopher Publius Mimus to receive Gifts is to sell ones Liberty yea the Scripture says Thou shalt not receive Gifts because they blind the Eyes of the Wise and change the Words of the just Deut. 16. For how is he a Lover of Poverty who will endure no Want and receives unnecessary Gifts willingly and frequently Yea who asks them and by certain subtle Devices extorts them and without Necessity keeps them CHAP. VI. Of Chastity TRue and perfect Chastity is when not only the Body is kept from carnal Pollution but even the Soul is preserved clean from carnal Concupiscence after the Example of Sarah saying Thou knowest O Lord that I have never lusted after man and have kept my Soul clean from all Concupiscence yea and from those things which give occasions of Concupiscence And this is that which follows in the same place I have never kept Company with those that sport neither have I familiarly conversed with those of light behaviour Tob. 3. He truly loves Chastity who if it were possible would chuse rather less Grace in this life and less Glory in the other by Virginal Chastity to be more conformed to Jesus Christ than by paying the Conjugal debt to merit greater Grace and Glory The motives which ought to incite us to the love of Chastity are the Example of our Lord Jesus Christ and of his Blessed Mother and the holy Virgins who have despised Kingdoms and voluntarily lost their Lives to preserve their Chastity as S. Agnes S. Katherin S. Agatha and inumerable others and especially the Chastity of Pagan Women and Virgins of whom S. Hierom writes That they chose Death that they might conserve their Chastity The Cleanness also and Freedom which follow Chastity ought to move and invite us to it as also the glory which our Lord Jesus has promised to Chastity He who shall overcome says he Apoc. 3. to wit the concupiscence of the Flesh I will give him to sit with me in my throne as I also have overcome and have sat with my Father in his Throne for incorruption makes one very near unto God Sap. 6. These things are inductive of Chastity and conserve it a spare Diet plain Attire corporal Incommodity to avoid opportune time and place for Impurity which if Dina the Daughter of Jacob had done she had not been taken when she went to a feast to see the women of the Country Gen. 34. Moreover to shun the Company of suspected persons Now every man ought to be suspected by every woman for hence Thamar the daughter of David was corrupted by her own Brother because she did not suspect
unprofitable thoughts but also observes a measure in good Thoughts that they do not longer or oftner take up his Mind than a just time requires because Thoughts of our necessary Affairs although they be profitable yet they are not to be entertained in Time of the Divine Office according to the Saying of St. Bernard The Holy Ghost at that Hour whatsoever thou offerest besides what thou oughtest neglecting what thou oughtest receives it not whose Will we may always do according to his Will he inspiring of us In like manner the truly Temperate moderates his Affections and Passions when he ought to hope or fear any thing or nothing and how much and how long Concerning what he ought somewhat or nothing to rejoyce or grieve and how much and how long concerning what he ought to have or not to have Love or Hatred or Shame and how much and how long In like manner it moderates the understanding that it do not employ it self a longer time than is fitting about the understanding of any thing it moderates likewise the will what and how great it ought to be and the intention what and to what End and how intent it ought to be It poises also our free Will how much it ought to make choice of Good and how much reject Evil. Moreover true Temperance moderates the tongue to wit when we are to speak when to be silent and how long that is in convenient time to whom we are to speak to wit to persons of good repute when to speak and where to wit in time and place convenient how to speak and how much to wit maturely with Weight Number and Measure why we are to speak to wit for Necessity or Profit of what affairs to wit of Soul and Body It moderates also the Works and Manners and the Motion of all the parts of the Body that according to the Apostle All things be done by us decently and according to Order 1 Cor. 14. We ought to be moved to Temperance by the most wise order of God who has disposed all things in Measure Number and Weight Wisdom 11. According to this order all our Actions Manners and Life ought to be measured numbered and weighed that is in the Vertue of the Father to whom Measure in the Vertue of the Son to whom Number in the Vertue of the Holy Ghost to whom Weight is ascribed To the same also the Example of the Apostle ought to move us saying I Cor. 10. Give no offence neither to Jews nor Gentiles nor to the Church of God as I also in all things please all Men not seeking what is prositable to my self but what is profitable to many that they may be saved He was truly temperate who offended none and studied to please all He has an Argument of true Temperance who moderates himself in his Food Rayment Sleep and in every carnal Commodity and temporal Joy admitting in all these no Superfluity nor inordinate Delight but pure Necessity The truly Temperate endeavours to keep a Mean in all things except in the Love and Praise of God and giving of Thanks For great is the Lord and too too praise-worthy and therefore he is to be praised without Mean Measure or End A sign of Intemperance is when one having perverse Manners disturbs and disquiets all that dwell with him He conforms himself to no Body in any thing but that which pleases himself that he approves and strives to have it done He is unsufferable to all others and intolerable to himself whence St. Augustin Thou hast commanded O Lord and so it was done that every inordinate Mind should be a Punishment to it self but how much more to others Such an one was Ismael of whom it is written Gen. 16. His hand was against every one and every ones hand against him CHAP. XII Of Compassion TRue and perfect Compassion towards God is without Intermission to be wounded at Heart with Grief for all the Injuries that have been done to him or are yet to be done to him in himself and in his Friends Whom he who touches touches as it were the Apple of his Eye Zach. 2. For all the Elements had Compassion on Christ our Lord dying upon the Cross A true Compassion to our Neighbour is heartily to condole with him for his Afflictions as well spiritual as corporal after the Example of the Apostle saying 2 Cor. 11. Who is weak and I am not weak Where the Gloss says Who is weak in Faith or other Virtue and I am not weak That is I do not condole with him as with my self Who is scandalized for any Trouble and I do not burn with the Fire of Compassion True Compassion towards our Neighbours in Purgatory is to be greatly afflicted for the Grievousness of the Pains which they endure and chiefly because they are separated in the mean time from the Vision and Fruition of God and God in the mean time is not fully praised by them And in that Affliction and Compassion incessantly and earnestly to beseech God that he would vouchsafe to take them out of so sharp and severe Sufferings The superabundant Compassion of Christ our Lord to us ought to induce us to true Compassion for as St. Augustin testifies He makes such haste to absolve the Sinner from the Torment of his Conscience as if his Compassion of the miserable did more torment him than the Passion of the miserable torments himself nor had he only Compassion on us but he himself moreover endured our Diseases and bore our Griefs Isa 53. The Nature also of Members persuades the same as the Apostle testifies 1 Cor. 12. If one Member suffer any thing all the Members suffer together with it Moreover there is a double Profit in Compassion which ought to allure us thereunto to wit a strengthening of Charity and a reigning together with Christ Of the first it is said in Ecclesiasticus chap. 7. Fail not to comfort those that weep and walk with those that mourn disdain not to visit the Sick for by these things thou shalt be strengthened in Love And of the second the Apostle says 2 Tim. 2. If we suffer we shall together reign with him Rare is the Virtue of Compassion our Lord complaining Psal 68. I expected one who should condole with me but there was none and who should comfort me but I found none An Argument of true Compassion is not only to condole with our Friends but also with our Enemies So Joseph wept over every one of his Brethren who had sold him for thirty Pence Gen. 45. and David greatly lamented the Death of Saul who had often designed to kill him yea he caused the Children of Israel to be taught a Threne of Lamentation over his Death 2 Sam. 1. So Absalon being slain who sought to take away his Kingdom from him with his Head covered he lamented him saying My Son Absalon Absalon my Son who shall give me that I may dye for thee Absalon my Son my Son
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
God and true Man eternally born of his Father according to his Deity but temporally born of his Mother according to his Humanity and in all things equal to his Father according to his Divinity who assumed a Soul out of nothing and Flesh of the most pure Blood of the B. Virgin Mary Impassible and immortal according to his Divinity passible and mortal according to his Humanity Moreover he who has true Faith believes all the Articles of Faith firmly and without doubting seven belonging to the Divinity and seven to the Humanity of Jesus Christ The Faith of the ancient Faithful to wit of Abraham Isaac and Jacob Moses and such like ought to induce us to true Faith Also of Infidels and Gentiles to wit Job Rahab the Harlot and such like By this all the Ancients pleased God And without Faith it is impossible to please God as the Apostle says Heb. 11. There is a double benefit of Faith which also ought to induce us unto it For true Faith can do all things and obtaines all things Witness our Lord Jesus Christ who saies Mark. 9. All things are possible to him that believes And Chap. 11. All things whatsoever ye ask in Prayer believe that ye shall receive them and they shall happen unto you And in the same chapter Verily I say unto you That whosoever shall say to this Mountain Be taken away and be cast into the Sea and shall not doubt in his Heart that whatsoever he shall say may be done it shall be done As the Caspian mountains at the Prayer of Alexander were united S. Antoninus An Argument of true Faith is a frequent Exercise of good Works For as the Body is dead without the Spirit so Faith without Works is dead As says S. James Chap. 2. An Argument of false Faith is not to believe the Scripture in all things but to think that all things happen by Destiny or by the course of Nature and not from the Providence of God Also S. Chrysostom says He does not believe God to be who does those things secretly God being present which he is afraid to do publickly men being present Also S. Hierom He is no true Christian who dares not die in the state in which he dares live Alas there were many hereticks of old of which S. Hierom writes We so confess free Will as we say that we always want the help of God And that they do as well err who with Manichaeus say a man cannot avoid Sin as those who with Jovinian say a man cannot Sin because both take away the Liberty of the Soul But we say Man has always both Power to sin and also Power not to sin CHAP. XXI Of Hope TRUE and perfect Hope is a certain Expectation of future Beatitude proceeding from the Grace of God and antecedent Merits these two are necessary to Hope For the Grace of God is not preserved but by Merits and no Body is saved by Merits without Grace Hope therefore without Merits is not Hope but Presumption He has true Hope who though he often exercise himself in good Works yet he never confides in his own Merits but only in the superabundant Goodness and Bounty of God knowing not whether his good Works please God or no seeing all our Righteousness is as the Cloth of a menstruous Woman Isa 64. He has true Hope who offers to God a just Sacrifice according to that Sacrifice a Sacrifice of Justice and hope in the Lord Psal 4. A just Sacrifice is our Lord Jesus Christ the only begotten Son of God who upon the Altar of the Cross offered himself to God for the Sins of the whole World a more ample Satisfaction than the whole World did owe. For as St. Ambrose says one drop of so precious Blood had sufficed to redeem all Mankind but he poured it out abundantly that he might shew the abundance of his Love In this Sacrifice is all our Hope and Health according to that of St. Bernard I have sinned a great Sin my Conscience is troubled but not to despair because I remember the Wounds of my Lord for he was wounded for our Iniquities What is so to Death which may not be cured by the Death of Christ If then so powerful and so effectual a Medicine come into my Mind I can no longer be terrified with the malignity of my Disease And therefore it is manifest he mistook who said my Iniquity is greater than that I may deserve Pardon Gen. 4. And a little after I what is wanting to me in my self confidently usurp to me out of the Bowels of my Lord because they flow with Mercy nor are Holes wanting through which they may flow forth They have pierced his Hands and his Feet Psal 21. and opened his Side with a Lance that through these Chincks I might suck Honey out of the Rock and Oyl out of a hard Stone Deut. 32. That is Might taste and see how sweet the Lord is Psal 33. And a little after The piercing Nail is made to me an Opening Key that I may see the Will of my Lord. And why should I not see through the hole The Nail cryes the Wound crys that God is in Christ reconciling the World to himself Again a little after The Secrets of his Heart is manifest through the Holes of his Body The great Sacrament of Piety is manifest The Bowels of the Mercies of our Lord are manifest with which from on high he has visited us Luke 1. For why should not Bowels be seen through Wounds For in what O Lord could it be seen more clearely than in thy Wounds that thou art sweet and mild and of great Mercy For greater Mercy than this has none than that one should lay down his Life for those that are appointed and condemned to dye Wherefore my merit is the Mercy of my Lord. Hitherto S. Bernard The Mercy of our Lord manifestly appeared in many things for he Fasted Watched Prayed Sweat was Weary Wept was Whipt Suffered was Crucified that in him we might have a Supply of all our Wants We ought to be induced to the Hope of Beatitude by the exceeding great Love of our Lord Jesus which constrained him to purchase our Salvation with so sharp Dolors And that we might not miss of the Salvation he has merited for us he has given us his Angels for our Protection his Scriptures for our instruction and his own and his Saints Examples to point out our way and his Body and Blood for our Comfort and Strength He has an Argument of true Hope who valiantly resists Evils and is courageous in doing Good who manfully attempts hard things and stoutly perseveres in them according to that Psalm 30. Behave yourselves like men and let your Heart be strengthened all ye that Hope in the Lord. He has an Argument of false Hope who transgresses the Divine Precepts and his Vows neglecting to correct his Life according to the Scripture and presuming over-much upon the Goodness of God
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
if thou doest true Penance whilst thou art in Health and thy last Day shall come run to be reconciled if thou doest so thou art secure Why art thou secure Because thou hast done Penance at that time when thou couldest also have sinned But if thou wilt then do Penance when thou canst no longer sin thy Sins have left thee not thou them But thou sayest how do I know if perhaps God may not pardon thee Thou sayest very true How do I know I know not That I know this I know not For therefore I give thee Penance because I know not For if I knew that it would profit thee nothing I would not give it thee Also if I knew that it would profit thee I would not admonish thee I would not fright thee There are two things either thou shalt be pardoned or thou shalt not he pardoned which of these two shall be thy Lot I know not therefore lay hold on the certain and let go the uncertain They who desire to obtain true Confidence it behoves them to convert their Strength to spiritual Works according to that of Esaias chap. 40. They who hope in the Lord shall change their Strength they shall take Wings as an Eagle they shall run and not labour they shall walk and not faint That they who were before strong to corporeal Labours may afterwards be strong to spiritual Labours He has an Argument of Diffidence who not esteeming the grace of Redemption knowingly goes on in his Sins whence in the Gospel Jo. 9. We know that God does not hear Sinners but if any one be a Worshipper of God and do his Will him he hears And Psal 65. If I have regarded Iniquity in my Heart the Lord will not hear me And Esaias 59. Your Iniquities have divided betwixt you and your God and your Sins have hid his Face from you that he should not hear you He has an Argument of false Confidence who thinks the most just God will be so far overcome by Mercy and Pity that in the day of Judgment he will save all both good and bad because he has died for all against this our Lord says Matth. 25. These shall go into eternal Punishment but the Just into eternal Life He also has an Argument of false Confidence who thinks a Sinner can deserve the first Grace when he pleases Also if any one believe that he who abounds here in temporal Goods shall abound hereafter in everlasting Joy against this it is said The Just shall see to wit the wicked Man in Hell and shall fear and shall laugh over him and shall say Behold the Man who made not God his Helper but hoped in the Multitude of his Riches and prevailed in his Vanity CHAP. XXXVII Of the Contempt of the World A True Contempt of the World is to renounce the temporal things of this Life the Pomps of the World all Dignities and Superiorities Spiritual and Secular and to withdraw ones self from all his carnal Friends and secular Manners for the hope of eternal Happiness To this S. John exhorts us 1. Epistle 2. Do not love the World nor those things that are in the World This Contempt S. Augustin had when whatsoever was done in the World displeased him And when he discoursed with his Mother very sweetly and amidst that Discourse the World with all its Delights was vile and disgustful unto him In like manner St. Agnes St. Catharine St. Cecily and other Virgins contemned the World and all its Glory for the love of our Lord Jesus Christ The Worlds great unfaithfulness to it's Lovers at last ought to induce us to the Contempt and hatred of it For this was done even to the Creator himself by the wicked Worldlings whom upon Palm-sunday they gloriously received going out to meet him and singing Math. 21. Hosanna to the Son of David blessed is he who cometh in the name of the Lord Hosanna in the highest But afterwards on Good-Friday they went forth crying to Pilate Crucifie him Crucifie him if he had not been a Malefactor we had not delivered him unto thee Jo. 18. And when he hung upon the Cross they mocked him saying save thy self if thou art the Son of God Math. 27. And him whom they received with Palmes Flowers and green leaves they crowned with pricking thorns and beat with Rods and Whips and for him whom they strowed their own garments in the way him they stript and spoiled of all his garments before the Cross and changed the Glory they gave him into Reproach The danger which comes from the love of the World ought to induce us to the Contempt and Hatred of it For St. James testifies Chap. 4. Know ye not that the friendship of this World is Enmity with God Whosoever therefore will be a friend of this World becomes an Enemy of God And because the World hated our Lord Jesus and all his Friends as he told his Apostles for their Comfort Jo. 15. If the World hate you know that it hated me before it hated you He has an Argument of Contempt of the World who cares not for Nobility of Parentage nor seeks the Pleasures of the Flesh nor desires Riches nor Honours Such was Moses concerning whom the Apostle Heb. 11. By Faith Moses denied himself to be the Son of Pharaoh's Daughter against Nobility chusing rather to be afflicted with the People of God than to enjoy the delight of Sin for a time against Pleasure esteeming the Reproach of Christ greater Riches than all the Treasures of Egypt against Riches for he had an Eye to the Recompence of Reward He has another Argument of true Contempt of the World who is neither effeminared with the flatteries of the World nor terrified with its Threats nor is moved either with the Praise or Dispraise of men In this Contempt of the World was the Apostle when he said Phil. 3. I havè made all things as loss and I estèem them as Dung that I may gain Christ He has an Argument of false Contempt of the World who then first abstains from the love of it and its Allurements when by reason of old Age and Poverty he cannot enjoy it For then he does not leave the World but is left by the World As alas how many are there who then begin to leave off to sin when they can sin no longer CHAP. XXXVIII Of Mortification TRUE Mortification of the Flesh is when one voluntarily chastizes his Body with Fastings Watchings Prayers Hair-shirts Disciplines and Abstinence from delightful Meat and Drink that in all things the Flesh may be subject to the Spirit This the Apostle did when he said 1 Cor. 9. I chastize my Body and bring it into servitude lest perhaps when I shall have preached to others I my self may be a Reprobate And Judith who was fair and young a Widow and rich after she had dwelt with her husband three years and six Months from her Virginity she had a Hair-shirt upon her loyns and