in the Church and upon Earth for all the gifts they have received and shall receive from God Also to rejoyce with Sinners for their Conversion with the Just for their Confortation and Conservation in Grace and with the Church for the Sacraments and Gifts of the Holy Ghost The exceeding great profit of true Congratulation ought to induce us thereunto for whatsoever Perfection Goodness and Beatitude the omnipotent God has naturally in himself whatsoever Glory the Angels and Saints have in Heaven and whatsoever Grace and Virtue there is in the Church and the faithful have in it all this by Congratulation is made proper to every one It ought to induce us to the same also that the Congratulation of the Father Son and Holy Ghost is the Origine of all Creatures and always was and now is the Principle of all the Divine Works He has an Argument of true Congratulation who is delighted in all things which are in God whom the Order of the Church and all die Works and Judgments of God and the Divine Manners and most holy Examples of our Lord Jesus Christ and of all his Friends do heartily please and he commends them all with his Words and manifests them to others Also who has spiritual Joy in all the natural spiritual and gratuit Gifts of the Angels and Saints in Heaven and of all men on Earth and always and every where according to his Power cooperates with them all He has an Argument of false Congratulation who with his Mouth commends all the Divine Ordination in Heaven and in Earth and the Works of the Just and their Virtues and their holy Life but dispraises them all in his Heart such our Lord upbraids in Esaias chap. 29. This People draws near to me with their Mouth and honours me with their Lips but their Heart is far from me Such are cut off from the Body of the Church who do not by Congratulation participate the Goods of the Body CHAP. XXXVI Of Confidence TRUE and perfect Confidence is a Security of Mind that the omnipotent and faithful God never leaves his Friends according to that Eccles 2. No body has hoped in God and was confounded for who has remained in his Commandments and was forsaken He has true Confidence who is assured that the good God is always present with his Servants in their Afflictions and is always ready to deliver them out of Temptations and to glorifie whom he has delivered according to that Psal 90. I am with him in Tribulation I will deliver him and will glorifie him As he was with Daniel in the Lyons Den Dan. 14. With Noah in the Ark Gen. 7. With Joseph in the Cistern Gen. 37. With the three Children in the fiery Furnace Dan. 3. And all these he most graciously delivered Whence S. Peter 2 Epist 2. The Lord knows how to deliver the Godly out of Temptation And Sarah says in Tobias ch 3. This every one who worships thee holds for certain that his Life if it shall have been proved it shall be crowned but and if he shall have been in Tribulation he shall be delivered and if he shall have been in Correction he may come to thy Mercy For thou art not delighted in our Destruction because after a Tempest thou makest a Calm and after Tears and Weeping thou infusest Joy He has true Confidence who does not doubt but that all his Prayers and all his just Desires are heard For St. Chrysostom says If thou shalt approach to God with this Zeal of Mind and shalt say I will not depart to wit unless I receive thou shalt certainly receive if thou ask such things as it behoves him to give who is asked and as are expedient for thee to receive who askest them This Vertue is very laudable and of great merit before God to which the Apostle exhorts us saying Heb. 10. Do not lose your Confidence which has a great Reward It ought to induce us to true Confidence that the most liberal God without our asking oftentimes gives us greater things of his mere incomprehensible Bounty than we should dare to ask for the Father has created us to the Image of the Trinity and his most holy Son has given us his Flesh for Food and his Blood for Drink and his Soul to be the price of our Redemption And who could ever once have dared to think of such gifts as these The Posture of our Lord Jesus on his Cross ought to induce us to the same for of this St. Bernard says Who would not be raised up to Hope and to a Confidence of obtaining if he would consider the posture of the Body of Christ on the Cross Behold his Head bowed down to kiss thee his Arms stretched out to embrace thee his Hands bored through to give thee Gifts his Side opened to love thee his whole Body stretched forth to bestow his whole self upon thee He has an Argument of true Confidence whose Conscience does not reprehend him of mortal Sins witness St. John 1Epist 3. If our Heart reprehend us not we have Confidence in God and whatsoever we ask we shall receive from him Whence we read of Susanna Dan. 13. Her Heart had confidence in God because she knew her self innocent of the crime objected against her Another Argument of true Confidence he has who continually exercises himself in good Works especially in spiritual Alms which is to remit Injuries and moreover to pray for those who injure us concerning which it is said in Tobias chap. 4. Almsgivings delivers from all Sin and from Death and will not suffer the Soul to go into Darkness Alms-deeds are great Confidence before the most high God to all that do them Another Argument of true Confidence of the pardon of his Sins he has who does true Penance for them in his Youth and Health witness St. Augustin If any man in his last Sickness desire to receive Penance and does receive it and is reconciled at the same time and dies immediately I confess unto you that we do not indeed refuse him what he demands but also we do not presume that he dies well I do not presume that I will not deceive you I do not presume it He who lives well after his Baptism he who is baptized in the Article of Death he who during his Health does Penance is reconciled and lives well afterwards all these dye with Assurance of their Salvation But as for him who does not Penance and who is not reconciled but upon his Death-bed if you ask me if he dye with Assurance of Salvation I will answer you that I am not assured of it And a little after Do I say then he shall be damned I do not say so But do I say then he shall be saved No. What do I say then I know not I do not presume I do not promise I know not Would'st thou fee thy self of this Doubt Would'st thou avoid this Vncertainty Do Penance whilst thou art in Health for
was taken away be restored Against this it is said in Ecclesiasticus Chap. 34. One building and another throwing down what profit have they but their Labour He throws down who is sorry for his Sins he builds who continues in a will to Sin concerning such a building St. Augustin says Out of a perverse will is made lust or desire And whilst lust is served there is made a custom And whilst a custom is not resisted there is made a necessity CHAP. XL. Of Confession TRUE Confession is a sincere and rightful manifestation of Sins without concealment to a Priest This our Lord commanded when he said to the Lepers Luk. 17. Go shew your selves to the Priest And St. James chap. 5. Confess your Sins to one another To true Confession it is required that it be entire pure discreet faithful and perfect According to that of Lamentations 2. Pour out thy Heart as Water before the sight of the Lord. By pouring out is noted the Integrity for we must not industriously tell our Sins by drops which we have never confessed but whatsoever we can together call to Mind must altogether be poured out before one Priest as Water Where it is noted Confession ought to be simple and pure not made out of servile Fear or by Compulsion but purely and simply for God Thy Heart where is noted Discretion For not only our Words and Deeds Commissions and Omissions are to be confessed but also our unclean Thoughts and morose Affections inordinate Intentions noxious Wills perverse Judgment and rash Suspicions for Origen says That in that day Thoughts shall accuse and defend Souls not the Thoughts which then shall be but which are now in us of which certain Marks shall be left in the Heart as it were in Wax Before the Sight of God Where is noted the Fidelity and Perfection of Confession for all things are to be considered according to the Acknowledgment of God for where we acknowledge one Sin he in his Wisdom sees a thousand The assured Remission of Sins and the cleansing of the Soul ought to induce us to a true Confession according to that 1 Jo. 1. If we confess our Sins he is faithful and just to forgive us our Sins and to cleanse us from all Iniquity And because the Father Son and Holy Ghost are obliged to Remission and Pardon according to that Although God knows all things yet he expects the Voice of Confession For Christ has cause to intercede for thee and the Father has cause to pardon thee and whatsoever the Son wills the Father also wills and the Holy Ghost He has an Argument of true Confession who pours out all his Sins as Water so that there remain neither colour as in the pouring out of Milk nor Fatness or Savor as in the pouring out of Oyl or Blood nor smell as in the pouring out of Wine or Vinegar The colour remains when the Sin is told but the Occasion Provocation to sin is concealed as it happens in Gluttony or Fornication the Fatness or Savour remains when the Sin is told but quantity or long continuance of the delight in which Reason was wholly drowned is concealed according to that Psal 108. It has entred like Water into his Bowels and like Oyl into his very Bones The Smell remains when the Sin is told but the Infamy or bad Example and Scandal of others is concealed But he who rightly confesses manifests both the Sin and what went before it and what followed after it It is an Argument of true Confession when one confesses his Sins in Number Weight and Measure We must confess in Number that is how often we have sinned because a Wound often renewed is more slowly cured Also in Measure when one confesses the continuance of Sin for he who is longer sick sooner dies In Weight that is the grievousness of our Sins for Sin is aggravated from a sacred Place as a Church or Church-yard from a sacred Time or Person as if it were a Clergy-man who was hurt if a religious or married Person with whom one sinned An Argument of false Confession is when one confesses lest he should be reputed an Infidel or that he may be accounted more holy or lest the Holy Communion should be denyed him to his Confusion as Saul confessed lest he should have been confounded before fore the People by the Prophet Samuel CHAP. XLI Of Penance TRUE external Penance is an Abstinence from lawful things when pardon is asked for unlawful as says the Scripture So Penitents and Religious Persons abstain from Flesh reject Fine Cloaths Fast Watch afflict themselves with Disciplines keep Silence break their own Will and refrain from many Delights which would have been lawful to them if they never had committed any thing unlawful This our Lord and S. John Baptist commanded saying Do Penance for the Kingdom of God is at hand Math. 4. 3. The Necessity of true Penance ought to induce us thereunto for without it there is no Salvation our Lord saying Luke 13. Vnless ye have Penance ye shall all in like manner perish And S. Augustin Sins be they little be they great they cannot be unpunished Whence the Lord enjoyned David Penance for his Sin in numbring his People that he should either suffer seven years Famine or three years the Vengeance of his Enemies or three days Pestilence and David chose for himself and his People the common scourge of Death By this is signified that every one shall certainly be punished for his Sins either in Hell signified by the seven years Famine or in Purgatory signified by the Violence of Enemies for three Months or with temporal Punishment signified by the Pestilence of three Years So it is profitable to us to choose for our selves the easiest Penance and which soon passes away An Argument of true Penance is a due commensuration of the Pain to the Fault that according to the quantity of the Fault be the quantity and gravity of the Pain according to the delight of the Fault the bitterness of the Pain according to the length of the Fault the length of the Pain and according to the multiplicity of the Fault the multiplicity of the Pain as S. John prescribes Matth. 3. Do worthy fruits of Penance For as particular Infirmities of the Body have necessarily particular Medicines and no Medicine is of such efficacy as that it can cure all Diseases so also special kinds of Sins have their special Penance For Pride is not directly cured by Alms-giving nor Rancor and Envy by Prayer nor Covetousness by Fasting nor Impurity by Watching c. But we directly satisfie for Pride by Humility for Avarice by giving of Alms for Impurity by the chastizement of the Flesh with Hair-shirts and Disciplines for Gluttony by Fasting for Talkativeness by Prayer for Envy by Charity and remission of Injuries for Rapine and unjust possessions by Restitution c. But if any one as St. Chrysostom says cannot fulfill the whole Order of
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
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
old to wit that of Arrius who denied the Son to be coeternal and consubstantial with the Father And that of Sabellius who confounded the Persons in the Trinity putting only a nominal difference whereas they truly differ in their Properties For the Father properly has Innascibility the Son properly Nascibility the Holy Ghost Procession CHAP. XXXIV Of Discretion TRUE Discretion is prudently to judge betwixt the Creator and the Creature what the Creator is and what the Creature Also to discern what is good what better and what the best of all what is bad what worse what the worst of all How much God is to be desired and how much Evil to be detested Also what Reverence one ought to have to his Superior what Clemency and Compassion to his Inferior and what Society to his Equal how he ought to behave himself to the Dead how to the Living how to his Predecessors and how to those that are to succeed him How to his Friends that they be loved in God and how to his Enemies that they be loved for God How secretly before God and how openly before men What refection is to be given to the Flesh and what to the Spirit What Cloths he is to wear When he is to eat when to drink when to abstain and how much and from what meats when to Watch and when to sleep and how much and how long When to pray when to weep and when to do any work How to behave himself to praise and how to reprove When to speak and when to be silent how much for what causes with whom in what place and at what time When to receive when to retain and when to give and how much and to whom and and at what time To order and prudently to discern Concerning all these things is the work of true Discretion This Vertue is the mistress of all Virtues appointing unto them all their Measure and Order But where discretion is not there charity does not observe Order What is to be loved in the first place and what in the last nor measure what is to be loved less and what more S. Augustin testifies where Humility is too much observed the Autority of him that rules is broken There obedience is blind and foolish where one believes he is to obey even in ill things There Liberality is too profuse when one gives without Necessity to Stage-players Where Discretion is not there Fear is dejected into Despair and Hope is turned into Presumtion There Justice shews too great Severity There Patience Mercy Meekness Benignity Goodness dissemble unjust things There Religion is dissolved into Licentiousnes Truth falsified Chastity violated Maturity made light Constancy quite changed This Virtue encreases by the failing of other Virtues For when a man often falls from Humility into Pride or Vain-glory from Charity into Envy from Patience into Anger from Meekness into Rancor from Fervor into Tepidity from Chastity into carnal Concupiscence from love of Poverty into Covetousness from Peace into Disquiet from Union into Discord from Obedience into Rebellion from matutiry into Levity from Religion into Dissolution from Silence into Talkativeness or Detraction from spiritual Love into Carnal from Hope into Presumption from a just Fear into Humane and Servile from Justice into Severity from Mercy into Softness from Constancy into Mutableness from Truth into Falseness then indeed one is made more cautious and more sollicitous and discreet in all things Helps to true Discretion are diligent reading and meditation in the Holy Scriptures continual search into the Examples of Saints frequent Counsel from discreet Persons according to that Tob. 4. Alwayes ask counsel of the wise Whence our Lord to Paul Acts 9. Arise and enter into the City and it shall be told thee what thou art to do In like manner he sent the Lepers Luke 17. Go shew your selves to the Priests Not to one only but to more that if one be less discreet another more discreet may be sought He has an Argument of true Discretion who does all his works with the counsel of the Discreet whom if he cannot always have he discusses all his Works and Affairs in his own Conscience before God with true Discretion and mature Deliberation according to that Eccles 32. Son do nothing without counsel and thou shalt not repent thee afterwards Yet let him not in this neither always believe his own Conscience unless he have the manifest testimony of the Scripture Neither let him by any means wrest the Scripture to his own sense but conform his sense to the Scripture He has an Argument of Indiscretion who above his strength labours in Watchings Fastings Prayers Disciplines and Tears destroying himself in a short time he is made unprofitable in the Service of God for many years But alas there are few in our days guilty of this Excess He has an Argument of false Discretion who being careful not to destroy his Body neglects nothing which makes for its commodity saying to the Lord My Strength I will keep for thee Psal 58. And in the mean time the Spirit faints and pines away for want of spiritual Food which by no means can be had without Labour whence St. Augustin Whilst we fear the weakness of our Flesh we neglect the health of our Soul Because the Flesh if it be daintily fed kills the Spirit As the Moth eats up the Wool and the Fire consumes Wood Hey and Straw so the rebellious and dainty Flesh burns up and consumes the Soul Such an one does not consider that at length his Flesh shall be destroyed although it should enjoy all sorts of Commodities As Secular People giving all pleasure to their Bodies do not serve God the more but are more frequently sick However it is better that the Spirit should live replenished with Grace in a languid Body than that it should be languid or dead in a sound Body CHAP. XXXV Of Congratulation TRUE Congratulation which regards God is to rejoyce with God for all his Beatitude and eternal innate Perfection to wit for his Omnipotency Wisdom Goodness c. and that he wants nothing but is sufficient for himself and all Creatures Also to rejoyce with God for the orderly Disposition of Heaven and Earth and of all things that are in them and for all his Works from the beginning of the World to the end thereof especially for the works of his Incarnation Circumcision Passion Resurrection Ascension and Mission of the Holy Ghost and for all his Judgments manifest and secret about Devils about Souls in Hell Lymbus and Purgatory and about wicked men in the World Also to rejoyce with God for whatsoever Praise and Honour he has from Angels and Saints in Heaven and from Men on Earth True Congratulation to our Neighbours is to rejoyce with all the Angels and Saints for their glory in Heaven to rejoyce with the B. Virgin Mary with the Patriarchs and Prophets with the Apostles and all the Elect with all holy men
fasted every day except the Solemn Feasts Jud. 8. The great Profit which comes from the mortification of the Flesh ought to induce us to it For by the mortification of the Flesh the Spirit is strengthened in Spiritual exercises According to that of the Apostle 2 Cor. 12. For when I am weak in the Flesh then I am strong in Spirit And on the contrary by the cherishing of the Flesh the rigor of the Spirit is damped in Spiritual exercises according to that of St. Augustin The delicate Flesh burns up and consumes the Soul as the Fire Stubble An Argument of true Mortification is when no Pleasure but only what 's necessary is allowed to the Flesh according to that of the Apostle Rom. 8. We are Debtors not to the Flesh that we should live according to the Flesh For pleasure exacts many more things and more delicate than necessity requires but necessity is contented with a few things And the Apostle subjoyns the Evil which follows Pleasure saying If ye shall live according to the Flesh ye shall dye but if by the Spirit ye shall mortifie the Deeds of the Flesh ye shall live But the Works of the Flesh are manifest which are Fornication Vncleanness Immodesty Luxury Serving of Idols Witchcrafts Enmities Contentions Emulations Anger 's Brawlings Dissensions Sects Envies Murthers Drunkennesses Junkettings and such like which I fore-tel you as I have fore-told you that they which do such things shall not inherit the Kingdom of God Gal. 5. Another Argument is when any one according to the Counsel of Jesus Christ hates his own Soul in this World for our Lord himself says Luk. 14. If any one come to me and do not hate his Father and Mother and Wife and Children and Brothers and Sisters and moreover his own Soul he cannot be my Disciple Which St. Gregory expounding says For then we well hate our own Soul when we do not yield to it 's carnal Desires when we break it's Appetites resist it's Pleasures that therefore which by being contemned is led to something that 's better is as it were loved through Hatred But he who does not restrain his Soul from it's Concupiscences precipitates himself into the Snares of the Devil according to that of Ecclesiasticus chap. 18. If thou yieldest to thy Soul her Concupiscences she will make thee a Joy to thine Enemies As Dalila delivered up the valiant Sampson to the Philistins to be mocked Jud. 16. He has not an Argument of true Mortification who only bridles his Belly and Mouth from the Pleasure of Meat and Drink but bridles not his Tongue from unlawful Words nor his Sight Hearing Tasting Smell and Touching from their Delight nor his Heart from voluptuous Thoughts and Affections For it is a small matter to restrain the Mouth and Belly from Meats when the Heart and the five Senses are sed with Delights Whence St. Chrysostom They who abstain from Meats and do ill they imitate the Devils to whom not Meat but Wickedness is always present CHAP. XXXIX Of Contrition TRUE Contrition is a grief for Sins voluntarily assumed according to the quantity and quality of the Crimes with a purpose of confessing and making Satisfaction proceeding from the free grace of God for a natural Grief or a Grief without grace profits or is good for nothing Jeremy expresses the quantity of the Grief when he says Make to thy self the mourning for an only Son This the Lord commanded in Joel saying Cut your Hearts To this cutting are helpful the Thorns Nails Rods Whips Cross and Spear which cut the body of our Lord Jesus Christ True Contrition is very rare as testifies St. Gregory We must know that there are some who although leaving the World they offer indeed all they have and yet have not Compunction in the good things which they do nor must we always believe there is true Compunction where there are Sighs and Tears for such things are often wont to come from the fear of Hell or from the consideration of some Damage or from natural Grief or from natural Compassion when one remembers the Enormity of his Crimes or the most bitter Passion of Jesus Christ To true Contrition is required a grief for all the Sins we have committed and for all the good we have omitted and for all the Graces neglected to our selves and others and also for those which might by occasion of us be committed or neglected It will move us to true Contrition if we seriously think what we have lost by Sin to wit the Holy Ghost with his Gifts and all gratuit Graces the Friendship of the B. Trinity and the Society of the celestial Court Also what we have got by Sin to wit eternal Death the Malediction of God the Father as the Psalmist testifies Psal 118. Cursed are they who decline from thy Commandments The Hatred of our Lord Jesus Christ who hates all those who work Iniquity The departure of the Holy Ghost Who takes himself away even from Thoughts which are without Vnderstanding as he says in the book of Wisdom chap. 1. But much more from wicked Works for these are worse and more horrible than the very pains of Hell as says St. Chrysostom The great Profit also proceeding from the same ought to induce us thereunto for the least Contrition effaces all the blots of the Soul kills eternal Death confers the Benediction of God the Father restores the Friendship of God the Son the Familiarity of the Holy Ghost and the Society of the supernal Citizens And Contrition how little soever it be more satisfies than the greatest Alms we can give All these things often weighed in the ballance of the Heart are inductive of true Compunction He has an Argument of true Contrition who does so detest the filthiness of Sin that he would rather chuse all the pains of Purgatory than commit any Sin against his most gracious God and who would expose himself rather to the pains of Hell with Eleazarus than for the future deliberately commit any Sin which also St. Augustin says ought rather to be chosen And who would most willingly endure the torments of all the Martyrs that he might hereby merit never more to commit any Sin and who would offer himself to all the Sufferings of the Sick and Poor that he might duely satisfie God for his Offences He has an Argument of false Contrition who although he weep bitterly for the Sins he has committed yet instantly after his Grief he is not afraid to commit the same or other Sins Against this it is said in Ecclesiasticus ch 34. He who is washed from the Dead and again touches the dead what doth his washing profit him In like manner he who is sorry for his past Sins and does not resolve for the future to leave his Sins to wit his Pride Envy carnal Friendship fleshly Delights or the unjust Possession of the Goods of others Concerning which S Augustin says The Sin is not forgiven unles that which
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