CHAPTER I: HOW HE MUST BEGIN, WHO WISHES TO SERVE GOD WITH HIS WHOLE HEART.
HOW HE MUST BEGIN, WHO WISHES TO SERVE GOD WITH HIS WHOLE HEART.
§ 1. The knowledge of God and of self is the foundation of the spiritual life.
§ 2. The knowledge of God must be according to the true and undefiled faith.
§ 3 Thou must exact from thyself first and before all things innocence of life.
§ 4. Thou must have also a humble and courageous hope. __________________________________________________________________
§ 1. On the Knowledge of God and of Self.
I EXHORT and entreat thee, most dear friend, to fear, honour, and love the Lord thy God, the Father, Son, and Holy Ghost, One in substance, Three in Per sons. For He is omnipotent, immense, eternal, most high, unchangeable, incomprehensible, supremely just, supremely holy, supremely wise, supremely good, supremely desirable. He created out of nothing the heavens and the earth, and all that is contained in heaven and earth. He sees and perfectly knows not only the actions of all men, but also their thoughts and dispositions. He knows all things, past, present, and to come. He is an exceeding lover of men, and ceases not to do good to every one of them, in this life. Wherefore, He deserves to be feared, honoured, and loved.
Take the utmost care, lest by sinning thou offend Him. Even if thou couldst save thyself and many others from death by consenting to some sin, thou must in no wise consent to it; nor is it permitted to do evil that good may come (Rom. iii. 8). For it would be most foolish knowingly and deliberately to offend the Creator, who is Infinite Good, for the sake of creatures, who are, as it were, nothing compared with God. The holy fear of God incessantly warns man to abstain from sin, and to "live soberly, and justly, and godly in this world" (Tit. ii. 12).
Reflect seriously, that for this end thou wast created by God, and hast received an immortal soul endowed with reason, that thou shouldst here obey God, and love Him; and that, by obeying Him, and leading a good life, thou shouldst at length clearly behold Him in heaven, and enjoy Him for all eternity. For, if thou dost diligently avoid evil, and do good; if. faithfully serving God, thou dost end this life piously; then shalt thou happily attain to heavenly bliss, through the Passion and merits of Jesus Christ. __________________________________________________________________
§ 2. On the true Faith.
Do thou firmly hold the Orthodox Faith, believing without any hesitation all which is contained in the canonical and holy Scriptures received by the Church, and which the Holy Ghost through the Church reveals to us to be believed. Do thou humbly obey the Catholic Church, even if thou shouldst see some of her pastors not leading a good life. For the Lord Jesus in the Gospel saith, speaking of pastors leading indeed an evil life, but teaching and enjoining what is good; "All things, therefore, whatsoever they shall say to you, observe and do; but according to their works do ye not" (St. Matth. xxiii. 3). He who contemns the Church, which is the mystical Body of Christ, contemns also the Head of the Church, that is to say, Christ: as He openly declares in His own words, saying; "He that heareth you, heareth me; and he that despiseth you, despiseth me" (St. Luke x. 16). The Supreme Pontiff, the successor of St. Peter, presides on earth, by the ordinance of the Lord, over this universal and Apostolic Church, which St. Paul calls "the pillar and ground of the truth" (1 Tim. iii. 15; St. John xxi. 15, 16, 17.)
Out of this Church, which is One, out of this Ark of Noe, none can be saved. Although there be in it not only good men, but also many wicked ones, who shamelessly commit grave abuses and grievous sins, (for it is a threshing-floor containing not only solid grains of corn, but also, with the grain, barren and light chaff) yet doth the truth remain in it. For there doth the Holy Spirit teach, enlighten, and rule the faithful; and He giveth to the same Church the true understanding of the Holy Scriptures (St. Luke xxiv. 45). It is, therefore, most certain, that all those who hold and defend any opinion contrary to the Roman Catholic Church, and thus separate themselves from its unity, will, if they persist in heresy or schism to the end of their lives, undergo eternal torments in hell, although they may seem to have lived righteously otherwise. Without doubt, heretics and schismatics, even though they may appear modest, gentle, sober, and chaste; though they may give very large alms to the poor; though they may pray to God assiduously, and in their prayers shed many tears of compunction; though they may lead a most austere life, and accomplish wonderful works; though they may offer their bodies promptly and intrepidly to death; nevertheless, because they are proud, and pervert the Scriptures by false expositions, and sever the unity of the Church, they cannot be in true charity. They are an abomination to God, and He repels them from His kingdom as His most bitter enemies; nor will they ever obtain salvation, unless, becoming humble and obedient, they submit themselves to Mother Church, and abandon their evil opinions. Do thou, therefore, (as has been said) persevere in the right, Christian, and true faith; believing, without dissimulation, what the Catholic Church believes, and practising what she piously practises.
If thou shouldst find thyself in such straits as that thou art forced either to deny this orthodox faith, or to undergo tortures, and meet death; do thou die a thousand times (if it were possible) rather than speak a word, or give a sign, of impious denial. For if thou deniest the faith of Christ, Christ will also deny thee before His Father; (St. Matth. x. 33.) unless thou repentest, and doest penance, as St. Peter repented, who, after his triple denial, wept bitterly (St. Luke xxii. 62). If, indeed, thou dost humbly suffer death for the right faith, and the truth, happy wilt thou be. Such a one is declared to be safe by our Lord Jesus in the Gospel when He saith, "Fear ye not them that kill the body, and are not able to kill the soul" (St. Matth. x. 28). Also, "A hair of your head shall not perish. In your patience you shall possess your souls" (St. Luke xxi. 18, 19). And, again, He saith, "He that findeth his life, shall lose it: and he that shall lose his life for Me, shall find it" (St. Matth. x. 39).
Detest superstitious observances, and all use of the arts of magic and divination. Never seek remedies or counsel from sorcerers or dealers in enchantments; but flee ever to the Lord thy God, place thy hope in Him, and rest on Him. Listen to Him saying to His people in the book of Deuteronomy: "Let there not be found among you any one that consulteth soothsayers, neither let there be any wizard, nor charmer, nor any one that consulteth pythonic spirits, or fortune tellers. For the Lord abhorreth nil these things. These nations hearken to soothsayers and diviners, but thou art otherwise instructed by the Lord thy God" (Deut. xviii.10, &c.). He who seeketh remedies or advice from such men, assuredly abandons God, and betakes himself to the devil. __________________________________________________________________
§ 3. On Innocence of Life.
Do thou diligently avoid all iniquity, and listen attentively to the Apostle St. Paul, who, with great weight of words and seriousness, saith: "Know you not that the unjust shall not possess the kingdom of God? Do not err: neither fornicators, nor idolaters, nor adulterers, nor the effeminate, nor liers with mankind, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall possess the kingdom of God (1 Cor. vi. 9, 10). And again he saith: "Now the works of the flesh are manifest,--which are, fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunkenness, revelliugs, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things, shall not obtain the kingdom of God " (Gal. v. 19, 20, 21). Thus far the words of St. Paul. Those who do such things shall be utterly condemned, unless they are reconciled to God by true penance and amendment of life (St. Matth. iii. 8). In the tremendous judgment, when the threshing-floor of the Lord shall be thoroughly cleansed, and the chaff shall be separated from the wheat, Christ will say to them in His wrath: "Depart from me, you cursed, into everlasting fire" (St. Matth. xxv. 41). Be thou ever mindful of these words.
In order that thou mayest obtain purity of conscience, and be interiorly enlightened, recall to mind how thou hast offended God and neglected thy own soul,--in words, deeds, desires, or thoughts,--by want of mortification, and impurity of affections, and by all those things which thou hast unrighteously or inordinately admitted, and which are at variance with holy charity, and repugnant to the most gracious will of God. Examine thyself, and discuss as much as thou canst remember: and, being displeased with thyself, cry out in thy heart with the publican, saying: "O God, be merciful to me a sinner" (St. Luke xviii. 13). I have sinned, O Lord, I have sinned; have mercy on me. So great is the number, and so multiplied the variety of my faults, that they are perfectly known only to thee, O my God. Forgive me, who am so miserable. Wash the face of my soul from all its stains, and adorn it with Thy grace, giving me good will. In this manner search and judge thyself; thus lament before thy Heavenly Father, to whom it be longs always to have mercy and to spare. Grieve purely for the glory of God, and let thy iniquities displease thee chiefly because thou knowest that they are displeasing to God, and contrary to His honour and good pleasure. Consider rather the offence thou hast committed against God, than the punishment thou hast deserved.
Afterwards do thou humbly, completely, sincerely, simply, openly, and in few words, confess these thy sins before a fitting priest who, holding the place, of God, has authority to absolve thee. If thou wishest to confess all the grave faults and offences which thou rememberest to have committed from thy child hood; when thou hast done this once it is enough and sufficeth to the eternal truth of God; although some pious persons may be found who do it more than once. It is most expedient that since thou dost daily offend and contract stains, thou shouldst also frequently purify thyself before the priest.
But thou must reject superfluous and foolish scruples; for they shut out interior light, and disfigure by fear, anxiety, and self-love, the conscience which ought to be adorned with faith, hope, and charity. If any remorse remains after a confession well made, it must be borne with patience and humble resignation, and such a confession must not be lightly repeated on account of it.
Therefore, be thou not anxious nor disturbed, if by chance thou hast not mentioned all thy venial sins in confession; for it is enough that these should be declared in general, since it is only mortal sins, and those of which we are doubtful whether they are mortal, that we are bound by precept and necessity to confess expressly and distinctly before the priest. But before God we ought seriously to confess these venial sins, which may be effaced in many ways; for instance--by contrition, by saying the Lord's prayer, by any burden borne for God's sake, by the use of holy water, by genuflexions, by beating the breast, &c., if these things are done piously and religiously. Yet it is of benefit to the so;1, and pleasing to God, that a man should confess and declare to the priest even his lighter offences; but let him, as we have said, reject ground less scruples.
When thou dost repent of having sinned, and dost grieve that thou hast ever offended God, and intend henceforward to serve Him and to love Him, and hast rightly confessed thy sins, then truly shouldst thou be of good courage and peaceful of heart. Fulfil, therefore, diligently that which is enjoined thee by the priest, and put faith in the power of confession and in the divine promise. Believe in the Lord, who saith to priests lawfully hearing confessions: "What soever you shall loose on earth, shall be loosed also in heaven " (St. Matth. xviii. 18). __________________________________________________________________
§ 4. On Courageous Hope.
Hope in the benignity and mercy of God. For since thou hast purified thyself by fitting contrition, confession, and satisfaction, thou art already reconciled to God, even if thou alone shouldst have perpetrated all the iniquities and transgressions of all mankind. He has already received thee into His favour, and He will neither impute to thee nor reproach thee with the past sins which He has pardoned. He has so covered them, He has so blotted them out, (if thy repentance has been true, holy, and supernatural), as if they had never been committed. But it behoveth thee to persevere henceforth in a good and pious life, and when thou fallest through frailty, quickly to rise again. Thy God is a most liberal King; He most willingly remits all thy debts, how great soever they may be; He is an all-powerful Physician, He speedily heals by His word every disease of thy soul, however grievous and incredible. King David (2 Kings, xii.), St. Mary Magdalen (St. Luke, vii.), the thief on the cross (St. Luke, xxiii. 43), and innumerable others are thy examples. It is indeed as easy to God to forgive many mortal sins as one. And it is extremely pleasing Him that thou shouldst so regard Him, and say to Him with humility: "O Lord Jesus, I trust in Thy measurable goodness, that Thou wilt never suffer me to perish, whom Thou hast created to Thy image and likeness, and hast redeemed with immense labour." Although thy sins be very great, what are they compared to the infinite mercy of God?
Some men of little faith abandon the hope of their salvation on account of the evil they have done, or because of the dire temptations with which Satan as sails them; thinking that their consciences are so bound and entangled, that God either will not or cannot come to their assistance. They are miserably agitated by unconquerable fear: they imagine that all they do is displeasing to God, and that they are already condemned and lost. This is a great and most hurtful error, and he who consents to it, greatly dishonours God. God wills and is able to forgive every man who is truly contrite, and to deliver him from all that may hinder his salvation, whatsoever it may be He did not will to forgive the converted sinner, He would not so patiently wait for his conversion, nor give him contrition and good will, but would punish him with eternal damnation when he sinned, according to the measure of his iniquities. Sometimes, however He permits His faithful servants and chosen friends to be assaulted by despair, or other horrible and evidently infernal temptations, and to be vexed by them throughout a long time; but He does this out of His immense love for them, protecting them meanwhile and sustaining them lest they should fail.
There are yet many who, not rightly understanding the greatness of the mercy of God, lose their souls, because they amend not their wicked life, but say, if not in words, at least by their deeds, "Why should we not do what we will? for, whenever we shall be converted to God, God will pardon us, and will remit all our sins." But, alas, such men, promising themselves a long life, and true repentance, often by the just judgment of God obtain neither, and die in their sins.
But how is it possible that he who is willing to amend his life should despair of the most gracious mercy of God? For God saith by His Prophet, "If the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die. I will not remember all his iniquities that he hath done: in his justice which he hath wrought, he shall live. Is it my will that a sinner should die, and not that he should be converted from his ways, and live?" (Ezech. xviii. 21-23). Again, He saith, "Can a woman forget her infant, so as not to have pity on the son of her womb? and, if she should forget, yet will not I forget thee. Behold, I have graven thee in my hands" (Isaias xlix. 15, 16). And, again, He speaks thus, "Shall anything be hard for me?" (Jerem. xxxii. 27). He saith also, "I have blotted out thy iniquities as a cloud, and thy sins as a mist" (Isaias xliv. 22). Again He saith, "Wash yourselves, be clean, take away the evil of your devices from My eyes; cease to do perversely, learn to do well. If your sins be as scarlet, they shall be made as white as snow; and, if they be red as crimson, they shall be white as wool" (Isaias i. 16-18). God, who willeth that none should perish, consoleth thee by these and many other similar sayings in the Holy Scriptures, that them mayest confide in His most merciful loving-kindness. Confide, therefore, man of goodwill, confide in the mercy of thy God, even if thou hast to pass out of this world soon after having begun to amend thy life For so doth the Gospel bear witness, that those who had laboured but one single hour in the vineyard, receive the wages of eternal bliss (St. Matth. xx. 9); that is, those who have lived justly and piously for a very short time: and those are pronounced blessed by the Lord who are found ready in the third watch, that is, in their old age (St. Luke xii. 38). But, if thou art not called away out of this life immediately after thou hast been converted and turned to God, do thou persevere with constancy in thy holy resolutions, and in the fear of the Lord. __________________________________________________________________