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
they should burthen their Stomach and when they did eat any they eat pounded Hysop with it that by the Heat of this Herb they might concoct that grosser Food they used no Oyl but with Herbs and this very sparingly to take away the Offensiveness and Sharpness of their Taste What shall I speak of Fowls when they abstain from Eggs and Milk as Flesh one of which they call liquid Flesh the other Blood only with the Colour changed An Argument of true Abstinence is when one does not only in time of Health reject costly and delicate Viands but also when in Sickness and other Necessity he makes use of them with Grief of Mind also when one does not only abstain from delicate costly and superfluous Meats but also sometimes subtracts from himself even Necessaries that he may impart them to the Needy according to that of St. Hierom What thou wouldest eat if thou did'st not fast give to the Poor that the Fast of thy Body may be the Feast of thy Soul but not the gain of thy Purse c. An Argument of false Abstinence is to forbear costly and delicate Meats only when thou hast them not or for vain-glory to be praised or for Parsimony to prevent Poverty or for Covetousness to grow rich or for Health-sake or to avoid Infamy and Detraction or to procure some Dignity or transitory Emolument and not to obtain Grace in this Life and glory in the other CHAP. VIII Of Prudence TRue and perfect Prudence is always to labour after the knowledge of the divine Nature and the depth of humane Misery which Prudence St. Augustin aspired after saying O God who art always the same may I know my self may I know thee He has true Prudence who labours sollicitously to acknowledge what is the best and embraces it with all his Might and what is the worst and detests it with all his Heart He is truly prudent who frequently ponders what shall be the Lot of the good and what of the bad what Joy it shall be to the good to be eternally united to the supreme Good and what a grief it shall be to the bad to be eternally separated from the same chiefest Good He has true Prudence who eyes with his utmost Endeavour every thing which hinders for a time from the Familiarity of God to wit Venial Sin and which separates for ever from the Fruition of God to wit Mortal Sin In like manner he uses true Prudence who loves all things which make to draw near to God to wit good Works and which eternally unite to God to wit Vertues and the Gifts of the Holy Ghost A Motive to true Prudence is the Example of the Philosophers who laboured so much for Knowledge as St. Hierom writes that they shunned Cities and much Company pleasant Gardens where the ground is watered with delightfull Streams the Birds sweetly sing the Trees are peruqued with Leaves or are other Allurements of the Eyes least by a luxuriant Abundance the Fortitude of the Mind should be effeminated and its Prudence debauched For it is unprofitable often to see those things by which some time or other thou mayst be taken and so commit thy self to the Temptation of such things as thou canst not want but with difficulty In like manner the Pythagoreans were wont to dwell in desart places And we read of some who have put out their Eyes lest by their Sight they should be drawn from the Contemplation of Philosophy But if any one think he may enjoy all Abundance in Meats and Drinks and yet be able to attend to the study of Wisdom that is be in the midst of all delights and not be entangled and held by them he deceives himself for our Mind runs upon that which we see hear smell taste and touch and our appetite is drawn after that with whole pleasure it is taken How much more we who ought to study Divine Wisdom We ought also to be moved hereunto by the Damnation of many for their Imprudence according to that of Esaias Chap. 5. Therefore thy people was led away Captive because they had not knowledge And of Baruch chap. 3. Because they had not Wisdom they perished through their folly The Office of Prudence is to order the Thoughts of the heart that they wander not out of God the Affections of the mind that they be not taken up with creatures our Wills that they be not averted from God our Intentions that they be not mixed but pure our Judgments and Suspicions that they be converted to God In like manner it ought to order all our Words Deeds and Motions that they be done for a due End for the common Good and Amendment of all For as Solomon testifies The wisdom of a man appeareth in his Countenance that is in his exterior Conversation Eccles 8. He who is so ordered has an Argument of true Wisdom Concerning this S. Bernard saies Every day discuss and examine thy Life Advert diligently how much thou hast profited how much thou hast gon backward what thou art in thy Manners what in thy Affections how like and unlike unto God study diligently to know thy self For thou art much better if thou knowest thy self than if being ignorant of thy self thou knowest the Course of the Stars and the Vertues of Herbs An argument of false prudence is to endeavor to know the course of the Stars the Vertues of Herbs the value of Jewels only for gain For such knowledg does not edifie but puff up with Vanity 1 Cor. 8. To be crafty also in secular affairs indicates false Prudence yea it is Foolishness as the Apostle testifieth who says 1 Cor. 3. The Wisdom of this World is folly in the sight of God And such alas there are but too many and therefore our Lord Jesus complains saying Luke 16. The Children of this World are wiser than the Children of Light in their Generation There are also others who are subtil to continue Wickednesses and new Inventions but they are blind to consider the Will of God of such the Prophet Jeremy says They are wise to do evil but they are ignorant how to do well Such as the Apostle sayes saying and believing themselves to be Wise they are become Fools CHAP. VIII Of Fortitude TRue and perfect Fortitude is to have Command over ones own Soul when the Mind is tempted by Pride Envy Anger Luxury Covetousness vain Glory Complacence and carnall Delights and rightly understanding Reason does by no means consent but instantly suppresses such Motions Whence that Pro. 16. Better is he who commands his own Soul than he who conquers Cities This Fortitude the strongest of men Sampson had not although he tore a Lion in Pieces and killed a thousand men with the Jaw-bone of an Ass Because for the lust of a woman he was deprived of all his strength Judges 14.15 16. He has true Fortitude who restraines his Body and senses from all unlawful Things This Fortitude David had not who killed a
without good Works Such Hope is Vain as it is said in the Book of Wisdom Chap. 5. The Hope of the Wicked is as Down which is carried away by the wind and as a thin Froth which is scatter'd by Storms and as Smoke which the Wind disperses and as the memory of a Guest for a day in passing CHAP. XXII Of Fear JUST Fear is a diligent keeping of the Divine Precepts in Faith and Manners Also Just Fear is an Anxiety of Heart withdrawing a man from the unlawful use of the Members of his Body and of his outward Senses and inward Affections lest the Soul should be wholly separated from God or somewhat estranged from familiarity with him Taking heed also lest the Mind take delight in Meat Drink Sleep or in any other the least Creature and so decay in its fervour This Anxiety the Spouse had to her beloved lest she should offend him in any Motion Gesture Word or Deed and thereby incur his disfavor Also lest she should be less gratefull through any the very least fault Just fear makes to abstain not only from grievous Sins but also from Venial For by a custom even of Venials Security of mind and familiarity with God is lost and many Graces neglected The manifold profit of just Fear ought to induce us thereunto For it is the beginning of Wisdom as the Psalmist testifies Psal 110. And the beginning of Justice according to that He who is without fear cannot be justified Eccles 1. It is also the Seal and Conclusion of all Virtues and Graces according to that Eccles 25. The fear of God puts it self above all things Where the fear of the Lord is not all Grace is soon lost and the Conscience is perverted according to that Eccles. 27. If thou dost not diligently keep thy self in the fear of the Lord thy House shall soon be overturned S. Bernard brings another Benefit of the Fear of God I have truly learnt that nothing is so efficacious to obtain to keep and to recover Grace as alwaies to be found before God not to be high-minded but to fear Blessed is the man who alwaies fears Prov. 28. Fear therefore when Grace smiles upon thee fear when it leaves thee fear when it returns again and this is to fear alwayes And a little after When it is present fear lest thou shouldest not work worthily with it And a little after Fear when Grace shall be taken away from thee as one who art instantly about to fall And again Now if Grace is propitiously returned thou oughtest much more to fear lest perchance thou suffer a relapse according to that in the Gospel John 5. Behold thou art cured Go thy ways now and sin no more lest some worse thing befall thee To the same the miserable Fall of the Angels ought to induce us concerning which Job says ch 4. Behold those who serve him are not stable and he has found wickedness in his Angels How much more they who inhabit Houses of Dirt who have an Earthly Foundation shall be consumed as it were with a Moth. Also the Falls of Holy men from the beginning of the World as of Adam Sampson Solomon and of all the Apostles And alas at this very day very Holy men are thrown down according to that Psal 90. Thousands shall fall on thy side that is who ought to have sat by the side of the Judge in Judgment and ten thousands on thy right hand that is who ought to have been placed on the right hand of Christ Whence the Gloss says There are many who think they shall judge others and there are many more who think they shall be placed on the right hand amongst those that are saved but they are deceived For they who presume of themselves and have not their Root fixed on high fail in their imaginations We ought to be moved to the same by the Example of the Saints fearing God as Job says of himself ch 31. I have alwaies feared God as Waves swelling over me Upon that of Job Chap. 17. All that I have shall go down into the deepest Hell and do you think at least there I shall be at rest The Gloss says Consider who of us can be secure of Rest when he is afraid whom the Judge himself commends S. Hierom speaking of himself says as often as I think upon the day of Judgment my whole body trembles What then shall such poor wretches as we do when so great men tremble He has an Argument of Just Fear who is so sollicitous in all things which belong to God that at no time nor place he neglects any thing that is possible unto him Yea according to his power he does all things fervently whence it is said in Ecclesiastes chap. 7. He who fears God neglects nothing And in Ecclesiasticus Chap. 15. He who feares God will do good things He has an Argument of unjust Fear who for the loss of Body or Goods and not for God does do good and omit ill or do ill and omit Good This Fear our Lord prohibits saying Math. 10. Do not fear those who kill the Body And Esaias Chap. 51. Who art thou that thou shouldest be afraid of a mortal man To such the Lord saies Deut. 32. Where are their Gods in which they put their Confidence CHAP. XXIII Of Joy TRUE Joy or Gladness is to be comforted in those things which belong to God For the matter of all Joy is in God to wit Power Wisdom Goodness Liberality Beauty Beatitude Mercy Justice Truth Nobility Sanctity Meekness Faithfulness Charity Humility and all such like Excellencies And all these things are immensly and eternally in God He has true Joy who has a sincere Conscience in all his Doings Nor does ever wittingly transgress the Divine Precepts and Vows but alwaies endeavours to grow better and to conform himself to the Example and Divine Manners of Jesus Christ Of this Conscience the Apostle rejoyced and gloryed saying 2 Cor. 1. This is our Glory the Testimony of our Conscience that in simplicity of Heart and sincerity of God and not in Carnal Wisdom but in the Grace of God we have had our Conversation in this World but more abundantly to you wards It ought to move us to true Joy that the All-good God amongst all Creatures has so far united Humane Nature alone to himself that it may with Truth he said God is Man and Man is God And whatsoever God has by nature Man has by Grace For he did not take the Nature of Angels but the Seed of Abraham as the Apostle says Heb. 2. S. Chrysostom Is it not a great and wonderful thing that our Flesh should sit above and be adored by Angels and Arch-angels Another motive is that God has assured us of Eternal Beatitude by the Promises of the Law and the Prophets and also by Oath according to that Luk. 1. The Oath which he swore to Abraham our Father that he would give us By the four Evangelists by
the light of my Countenance did not fall upon the Ground He has an Argument of Levity who is prone to laugh who is jesting in his Words dissolute in his Manners a frequenter of dissolute Places and Company and willingly dwells with such who shuns grave and mature Persons the sight of them is offensive to him and he believes the Infirmity of his Body proceeds from Sobriety Such an one is described in Ecclesiastes ch 11. Rejoyce O Young man in thy tender Age and let thy Heart be joyful in the days of thy Youth and walk in the ways of thy Heart and in the sight of thy Eyes and know that for all these things God will bring thee into Judgment CHAP. XXX Of Simplicity TRUE and perfect Simplicity is to hurt no Body and to do Good to every one as says the Gloss upon the Parables This is the first Vertue for which Job is commended chap. 1. There was a man in the Land of Hus whose name was Job and he was a simple and an upright Man as excelling in that above other Vertues This our Lord commanded when he sent his Apostles into the whole World to gather Unbelievers to the Unity of the Catholick Faith saying Math. 10. Be ye prudent as Serpents and simple as Doves Where Prudence is joyned to Simplicity for Prudence without Simplicity is Craft and Simplicity without Prudence is Folly The Dove neither hurts with her Beak nor with her Talons so the truly simple hurts neither with word nor Deed. He truly loves Simplicity who is not busied about many things as Martha was Luke 10. For where there are many things there are Doubles or Folds But only seeks one thing of which our Lord but one thing is necessary for which Mary Magdalen is commended Who chose the best part which shall not be taken away from her This is that one Good in which are all Goods eternal and immense The Profit coming from Simplicity ought to induce us therunto For it is written Pro. 3. And with the Simple is his Converse that is the Lords For the Lord is familiar with the simple to whom he does not disdain to reveal his Secrets Whence our Lord Math. 10. said to his Apostles prohibiting little Children to come into his presence Permit little Children and do not hinder them from coming to me for of such is the Kingdom of Heaven This is a Virtue without which there is no Salvation For our Lord Jesus says Math. 18. Vnless ye be made like little Childeren ye shall not enter into the Kingdom of Heaven He does not say unless ye be made little Children but like little Children that is Simple and Innocent Another Profit of Simplcity is that which is mentioned Pro. 10. He who walks simply walks confidently For the way of Simplicity is the most secure way to the Kingdom of Heaven For it is written He will protect those who walk simply Pro. 2. He has an Argument of true Simplicity who perverts no bodies doings but presumes well of all who neither depraves nor diminishes any ones Good who desires the Salvation of all and wishes ill to none who does good things and does them well And who has good thoughts of the Lord and seeks him in the simplicity of his heart Wisdom 1. Who submits himself to his will and keeps his Commandments He has an Argument of Duplicity who has one thing in his Mouth and another in his Heart and works As Joab holding Amaza by the Chin said Brother God save you and in the mean time secretly drawing out a Sword slew him 2 Sam 20. Against this our Lord Jesus says Let your Speech be Yea yea Nay Nay Math. 5. That is what you have in your Heart speak with your Mouth and exhibit with your Deeds And S. James Chap. 1. The double minded man is inconstant in all his ways And God curses double Dealers to wit who will together serve him and the Devil that is exercise themselves in Sins and in good Works For these our Lord says Math. 6. No body can serve two Masters to wit that are contrary to one another For Vertue and Vice Good and Evil are wholly opposite Against those who seek to please God and the World S. James sayes Chap. 4. Whosoever will be a friend of this World is made an enemy of God He has an Argument of false Simplicity who makes a shew of Simplicity in his outward Conversation and yet carries Deceit in his Heart Of such an one the Prophet Jeremy says Chap. 9. Let every one keep himself from his Neighbour and let him not have confidence in every Brother because every Brother supplanting will supplant and every Friend will walk deceitfully CHAP. XXXI Of Silence TRUE and perfect Silence is not only to restrain the Tongue from unlawfull Words as are Detractions Lyes Perjuries Unchaste light angry hurtful reproachful Words and such like but also from profitable and lawfull according to that Psal 38. I held my Peace and was humbled I was silent from good things that is from declaiming them The Gloss says He does no fall into unlawfull things who warily rastrains himself from those that are lawfull Spiritual Grace is poured out not only by unprofitable and hurtfull Words but by profitable Words when a mean is not observed in speaking This moderation of the Tongue is a rare Virtue Witness S. James Chap. 3. All Beasts and Fowls and Serpents and other living Creatures are tamed and have been tamed by man but the Tongue no man can tame it is a restless Evil full of deadly Poyson The Gloss the Tongue of wicked men surpasses the Beasts in Cruelty the Birds in Levity the Serpents in Virulency For they are Beasts who have sharpened their Tongues like a sword Psal 63. They are Birds who have put their mouth in Heaven and whose Mouth has spoken Vanity Psal 143. They are Serpents of whom it is said The Poyson of Asps is under their Lips Psal 13. The most holy example of our Lord Jesus Christ ought to induce us to the love of Silence who so recommended Silence when he was asked concerning Crimes falsly laid to his Charge would not excuse himself nor by any Answer defer his death The example also of a certain Eremite ought to move us hereunto concerning whom we read that he carried a Stone in his Mouth three years that he might learn to keep Silence for one may sooner learn to speak than to be Silent according to that of a Wise man He who knows how to speak let him learn also to hold his peace The Profit coming from it ought to induce us to it For Silence composes the distracted Heart induces quiet of Conscience and makes the mind apt to receive the Divine Grace But where there is not Silence there a man is easily overcome by the Adversary according to that Pro. 25. As an open City and without Walls so is the man who cannot restrain his Spirit in speaking For where
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