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
Who gives by Compulsion or for Favor or for hope of Grace in this Life and Glory in the other or for fear of the Judge who has commanded to give and who will not permit the Transgression of this his Precept to pass unpunished CHAP. XVIII Of Truth TRUTH is right and just when the Mind Tongue and Works truly agree so that what one thinks in his Heart he utters with his Mouth and performs by his Deeds after the Example of the Apostle inviting us Phil. 3. Brethren be ye Imitators of me and observe those that is imitate those who walk so as ye have our pattern That is says the Gloss As I believe teach and live He is true who inviolably observes all his Vows to God or men and by Deed fulfills all his words once spoken unless he somtimes change them upon better consideration According to that of Isidore In ill promises rescind thy faith and in an a sinful Vow change thy purpose so God Almighty somtimes has changed his Sentence as is manifest in Ezechias and the Ninevites For he told Ezechias by Esaias that he should dy and yet after his tears he added fifteen years to his life Esai 38. and he told the Ninevites by the preaching of Jonas that within forty days their City should be destroyed which notwithstanding upon the humiliation of King and People he permitted to stand Jona 3. It ought to induce us to the love of the Truth that Christ is the Truth Joh. 14. And because Truth is ever amiable in it self And although Truth be sometimes grievous and intolerable to some this is not from Truth but from their own perverse Will which they would gladly fulfill if the Truth were not contrary unto them To the chaste and humble Truth is amiable which commends Chastity and Humility and detests Impurity and Pride because she is very contrary to the Impure and Proud who have strengthened themselves in her opposites Also because Truth overcomes all things 3 Esdras 3. And because Truth is immutable as our Lord Jesus saies Luke 16. Heaven and Earth shall sooner pass away than one title fall from the Law And in S. Math. Ch. 5. Verily I say unto you until Heaven and Earth pass away one Iota or one title shall not fall from the Law until all things be done An Argument of Truth is when a man neither for the Favour of any one nor for his own Advantage nor for loss of Goods or Life leaves the Truth Nor Dissembles nor Conceals it in others Nor ever on purpose sayes or designs to say any thing that is false Nor goes from his word once spoken unless for a just Cause After the example of Balaam saying Num. 22. If Balack would give me a house full of Gold and Silver I cannot change the word of my Lord to speak more or less And also after the Example of Jeremy Micheas Daniel and other Prophets who could by no means be overcome to deviate never so little from the Truth by word or deed An Argument of Falsity is to have one thing in the Mouth and another in the Heart and easily to go from his word without any profitable or necessary reason For not only he is a betrayer of the Truth as says St. Chrysostom who transgressing the Truth manifestly speaks a Lye in place of Truth but also he who does not freely speak the Truth which he ought freely to speak or does not freely defend the Truth which he ought freely to defend For as a Priest is obliged freely to preach the Truth which he has heard from God so a Lay-man is obliged faithfully to defend the Truth which he has heard from the Priests and is proved in the Scriptures which if he do not do he is a Betrayer of the Truth CHAP. XIX Of Meekness TRUE Meekness or Gentleness is when for Injuries and Affronts the Mind is not exasperated nor is any bitterness of Heart manifested exteriourly but he who is injured is as a man not hearing and not having Reproofs in his Mouth Psal 37. After the Example of Jesus Christ concerning whom Esaias chap. 53. And he shall not open his mouth he shall be led as a Sheep to the Slaughter and as a Lamb before the Shearer he shall be dumb and not open his mouth Whence the Gloss upon St. Matthew says He is meek whom Sowerness or Bitterness of Mind does not affect but the simplicity of Faith instructs to endure all Injustice He is meek whom neither Rancor nor Anger affects but he suffers all contentedly Of this great Virtue our Lord made himself as it were the Master which he would not have done if it had not been of highest Perfection Learn says he Mat. 11. of me because I am meek and humble of Heart The meek does not provoke nor is he provoked he does not hurt nor does he contrive to hurt he is meek who over-rules bad manners Hitherto the Gloss The Beatitude promised by Christ our Lord ought to induce us to the Love of Meekness Mat. 5. Blessed are the meek for they shall possess the Earth St. Augustin That Earth I believe of which it is said in Psal 141. Thou art my Hope my Portion in the Land of the Living And a little after Blessed are the Meek because they shall possess the Earth out of which they cannot be driven Of this Earth Psal 36. But the meek shall inherit the Earth and shall be delighted in much Peace Also S. Peter 1 Ep. 5. He will give Glory to the Meek to wit God Further Let the Meek hear and be glad Psal 33. An Argument of true Meekness is when the Mind does not murmur in Affliction nor does the reviled return biting Words nor shew any bitterness in his Countenance but always reserves his Mind quiet for the Inhabitation of God An Argument of false Meekness is when a man utters soft and mild Words and shews a meek Countenance and yet bears a grievous Bitterness in his Mind CHAP. XX. Of Faith TRUE Faith is to believe the Father and Son and Holy Ghost to be one true God and that in these three Persons there is one indivisible Deity equal Glory co-eternal Majesty Every one of them is uncreated immense eternal supremely Good Wise Omnipotent God and Lord nor are there three uncreated immense eternal good wise omnipotent or three Gods or three Lords but there is one uncreated immense eternal good wise omnipotent only God and Lord. And amongst these three Persons none is before or after because they are co-eternal nor is any one lesser or greater because they are as to all things and in all things equal yet they differ in their Properties because the Father is unbegotten having his Origine from none but the Son is begotten by the Father Light of Light True God of True God the Holy Ghost is neither created nor begotten but equally proceeding from both Also true Faith commands us to believe that our Lord Jesus Christ is true
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
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
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
Satisfaction then our bountiful Lord accepts of any other amends Then for unjust things Fasting suffices If he cannot fast Prayer suffices and if for weakness he cannot pray God is satisfied with a good will Innocent gives an Argument of false Repentance It is a false Repentance when the Penitent leaves not an Office or Employment which he can by no means exercise without Sin or if he bear hatred in his Heart or if he do not satisfie every one whom he has offended or if he do not pardon him who has offended him or if he bear Arms against Justice It is also a false Repentance when one Sin is amended and no care taken of another CHAP. XLII Of Perseverance TRUE Perseverance is a frequent exercise of Good Works a continual study of Perfection a diligent conservation of Spiritual Graces and Vertues unto Death To this our Lord invites us in the Apocalypse 2. Be faithful unto Death and I will give thee a crown of Life This Job had when he said Job 27. Vntil I dye I will not depart from my innocency And Tobias who hid the Bodies of the dead in his house and buried them in the night although the King for this commanded him to be spoiled of his Goods and kill'd Tob. 1. The exceeding great profit of Perseverance ought to induce us thereunto For by this every good Work and every Vertue shall be crowned and our Salvation wholly depends on it according to that of our Lord Jesus Christ Matth. 10. He who shall persevere to the end shall be saved Without this no Vertue or good Work is remunerable Without this all Perfection comes to nothing For what did it profit the Apostle and Traytor Judas that our Lord chose him out of the World what did profit him his long familiarity with Jesus Christ what the holy Sermons which he often heard from him what the Examples Virtues and Miracles which he saw done by him what the Society of the Apostles what the Grace bestowed on him to preach and work Miracles For to him together with the other Apostles he said Math. 10. Go preach saying The Kingdom of Heaven is at hand Cure the sick raise the dead cure the leprous cast out Devils He has an Argument of true Perseverance who neither for the love of Life nor fear of Death nor for threats nor promises departs from Virtue As Susanna fearing not Death said Dan. 13. If I do this that is sin I must dye And Mattathias 1 Macchab. 2. Although all the Nations obey King Antiochus and every one depart from the service of the Law of his Fathers and consent to his commands I and my Sons and my brethren will obey the Law of our Fathers God be propitious unâ—â— us He has an argument of false Perseverance who falsly presumes of his own Sanctity that he cannot fall Hence arises a freedom of Mind hence he has no Watch over himself and so it is impossible for any Man persevere in Sanctity Even the very Apostles if they were in the world and not a watch over 〈◊〉 selves they might fall 〈…〉 Example in David 〈…〉 Murder and Adulteâ—◠〈…〉 was negligent in 〈…〉 Eyes 2 Sam. 1 〈…〉 〈…〉 〈◊〉 shall one day have all these Virtues more perfectly than Humane Understanding can comprehend I confess to thee O Lord that he is happy at present and shall be more happy hereafter who has these Virtues in that perfection as they are here written although perhaps less may suffice to Salvation I beseech the also O Lord with all the desire of thy Son and Holy Spirit 〈…〉 Creatures that thou wouldest 〈…〉 Discretion betwixt the Virtues 〈…〉 of Nature and Semâ—â—â—◠〈…〉 And whosoever shall 〈…〉 shall hear of it or 〈…〉 â—â—mnipotent God 〈…〉 one true and 〈…〉 â—ertain he who 〈…〉 has 〈…〉 one 〈…〉 deâ—â—◠〈…〉 〈…〉 be