NOW understand: there are two kinds of humility in Jesus Christ, according to His divinity. First, He willed to become man; and this nature, which was accursed even to the depth of h.e.l.l, He accepted according to His personality and was willing to unite Himself to it.
So that every man, good or bad, may say, Jesus Christ, the Son of G.o.d, is my brother. Secondly, He chose for mother a poor virgin, and not a king"s daughter, so that this poor virgin became the mother of G.o.d, who is the only Lord of heaven and earth and all creatures. In consequence, of all the works of humility which Christ ever accomplished, one may say that G.o.d accomplished them. Now let us take the humility which was in Jesus Christ according to His humanity and by grace and divine gifts; according to His humility His soul inclined with all its power in respect and veneration before the power of the Father. For an inclined heart is a humble heart. This is why He did all His works to the praise and glory of the Father, and sought in nothing His own glory according to His humanity. He was humble, and submitted to the old law, and to the commandments, and often to the customs. He was circ.u.mcised, and carried to the Temple, and redeemed according to usages, and He paid taxes to Caesar like other Jews. And He submitted Himself humbly to His mother and to Joseph, and served them with a sincere deference according to their needs. He chose for friends--for apostles--the poor and the despised, in order to convert the world. In his intercourse with them and all others He was humble and modest. This is why He was at the disposal of all men, in whatever distress they were, within or without; He was, as it were, the servant of the whole world. This is what we find first in Jesus Christ, our Bridegroom.
ON THE LOVE OF CHRIST, ADORNED WITH ALL VIRTUES
NEXT comes charity, the beginning and source of all virtues. This charity maintained the supreme forces of His soul in tranquillity, and in the enjoyment of the same blessedness which He enjoys at present. And this same charity kept Him continually exalted towards His Father, with veneration, love, praise, respect, with internal prayers for the need of all men, and with the offering of all His works to the glory of G.o.d the Father. And this same charity made Christ still overflow with love and kindness towards all the material or spiritual needs of mankind. This is why He has given, by His life, the model after which all men should fashion their lives.
He has given spiritual nourishment to all well-disposed men by real internal teachings, as well as by outward miracles. We cannot comprehend His charity to its full extent, for it flowed from the unfathomable fountains of the Holy Spirit, above all the creatures who have ever received charity, for He was G.o.d and man in one Person. This is the second point of charity.
ON THE PATIENCE OF CHRIST, EVEN UNTO DEATH
THE third point is to suffer in patience. We will examine this seriously, for it is this which adorned Christ, our Bridegroom, during all His life. He suffered when He was newly born, from poverty and cold. He was circ.u.mcised and shed his blood. He was obliged to fly into a foreign country. He served Joseph and His mother, He suffered from hunger and thirst, from shame and contempt and from the wicked words and deeds of the Jews. He fasted, He watched, and was tempted by the enemy. He was subject to all men, He went from district to district, from town to town, to preach the gospel painfully and zealously. Finally, He was taken by the Jews, who were His enemies and whom He loved. He was betrayed, mocked, insulted, scourged, struck, and condemned on false testimony. He carried His cross with great pain to the mount of Calvary. He was stripped naked as at His birth, and never was seen a body so beautiful, nor a mother so unhappy. He endured shame, pain, and cold before all the world, for He was naked, and it was cold, and He was exhausted by His wounds. He was nailed with large nails to the wood of the cross, and was so strained that His veins were burst. He was lifted up and shaken upon the cross, so as to make His wounds bleed, His head was crowned with thorns, and His ears heard the fierce Jews crying out, "Crucify Him! crucify Him!" and many other shameful words. His eyes saw the obstinacy and wickedness of the Jews, and the distress of His mother, and His eyes were extinguished under the bitterness of pain and death. His mouth and palate were hurt by the vinegar and gall, and all the sensitive parts of His body wounded by the scourge.
Behold then Christ, our Bridegroom, wounded to death, abandoned by G.o.d and the creatures, dying on the cross, hanging from a post, with no one to care much for Him except Mary, His unhappy mother, who nevertheless could not aid Him. And Christ suffered moreover spiritually, in His soul, from the hardness of the Jews" hearts and those who made Him die, for in spite of the prodigies and miracles which they saw, they remained in their wickedness; and He suffered by reason of their corruption and the vengeance which G.o.d was about to inflict upon them, in body and soul, for His death. He suffered moreover for the grief and misery of His mother and disciples, who were in great sadness. And He suffered because His death would be wasted for many men, and for the ingrat.i.tude of many, and for the blasphemies of those who would curse Him who died for love of us.
And His nature and interior reason suffered because G.o.d withdrew from them the inflow of His gifts and consolations, and abandoned them to themselves in such distress. Therefore Christ complained and said, My G.o.d, my G.o.d, why hast Thou forsaken me?
Behold then the interior virtues of Christ; humility, charity, and suffering in patience. These three virtues Jesus, our Bridegroom, practised throughout His life, and He died in them, and He paid our debt by satisfying justice, and opened His side in His bounty. And thence flow rivers of delight, and sacraments of blessedness. And He was exalted to His power, and sat at the right hand of the Father, and reigns eternally. This is the first coming of our Bridegroom, and it is completely past.
ON THE SECOND COMING OF CHRIST, HOW HE EVERY DAY FLOWS INTO OUR HEARTS WITH NEW GRACE
THE second coming of Christ, our Bridegroom, takes place every day in just men. We do not wish to speak here of the first conversion of man, nor of the first grace which was given him when he was converted from sin to virtue. But we wish to speak of a daily increase of new gifts and new virtues, and of a more actual coming of Christ, our Bridegroom, into our soul. Now we must observe the cause, the mode, and the work, of this coming. The cause is fourfold; the mercy of G.o.d, our misery, the divine generosity, and our desire. These four causes make the virtues grow and increase.
Now understand. When the sun sends forth its bright rays into a deep valley between two high mountains, and while it is at the zenith, so that it can illuminate the depths of the valley, a triple phenomenon occurs; for the valley is lighted from the mountains, and it becomes warmer and more fertile than the plain. In the same way, when a just man sinks in his misery, and recognises that he has nothing, and is nothing, that he can neither halt nor go forward by his own strength; and when he perceives also that he fails often in virtues and good works, he thus confesses his poverty and distress, and forms the valley of humility. And because he is humble and in need, and because he confesses his need, he makes his plaint to the kindness and mercy of G.o.d. He is conscious of the sublimity of G.o.d, and of his own abas.e.m.e.nt.
Thus he becomes a deep valley. And Christ is the sun of justice and mercy, which burns at the meridian of the firmament--that is to say, at the right hand of the Father, and shines even to the bottom of humble hearts; for Christ is always moved by distress, when man humbly offers to Him complaints and prayers. Then the two mountains rise--that is to say, a double desire, in the first place a desire to serve and love G.o.d by his merits, in the second place to obtain excellent virtues. These two desires are higher than heaven, for they touch G.o.d without any intermediary, and desire His immense generosity. Then that generosity cannot be kept back, it must flow, for the soul is at this moment susceptible of receiving countless boons.
These are the causes of the second coming of Christ, with new virtues. Then the valley--that is to say, the humble heart, receives three things. It is enlightened the more, and illuminated by grace, and warmed by charity, and becomes more fertile in virtues and good works. Thus you have the cause, the mode, and the work, of this coming.
HOW WE MAY MAKE DAILY PROGRESS BY THE SACRAMENTS OF THE CHURCH
THERE is yet another coming of Christ, our Bridegroom, which takes place every day, in the growth of grace and in new gifts--that is to say, when a man receives some sacrament with a humble and well-prepared heart. He receives then new gifts and more ample graces, by reason of his humility, and by the internal and secret work of Christ in the sacrament. That which is contrary to the sacrament is in baptism the want of faith, in confession the want of contrition; it is to go to the sacrament of the altar in a state of mortal sin, or of bad will; and it is the same with the other sacraments.
ON THE THIRD COMING OF CHRIST, TO JUDGMENT
THE third coming, which is still future, will take place at the last judgment or at the hour of death. Christ, our Bridegroom and our Judge at this judgment, will recompense and avenge according to justice, for He will award to each according to his deserts. He gives to every just man, for every good work done in the spirit of the Lord, a reward without measure, which no creature can merit-- namely, Himself. But as He co-operates in the creature, the creature deserves, through His merit, to have a reward. And by a necessary justice He gives eternal pains to those who have rejected an eternal good for a perishable.
ON THE THIRD SPIRITUAL GOING FORTH, TO ALL THE VIRTUES
NOW understand and observe. Christ says at the beginning of our text, "See"--that is to say, see by charity and pureness of conscience, as you have been told. Now, He has shown us what we shall see--namely, His three comings.
He orders us what we must do next, and says, "Go forth" if you have fulfilled the first necessary condition--that is to say, if you see in grace and in charity, and if you have well observed your model, Christ, in His "going forth"; there leaps up in you, from your love and loving observation of your Bridegroom, an ardour of justice-- that is to say, a desire to follow Him in virtue. Then Christ says in you, "Go forth." This going forth must have three modes. We must go forth towards G.o.d, towards ourselves, and towards our neighbour by charity and justice; for charity always pushes upward, towards the kingdom of G.o.d, which is G.o.d Himself; for He is the source from which it flowed without any intermediary, and He remains always immanent in it. The justice which is born of charity wishes to perfect the manners and the virtues which are suitable to the kingdom of G.o.d--that is to say, to the soul. These two things, charity and justice, establish a solid foundation in the kingdom of the soul where G.o.d may dwell, and this foundation is humility. These three virtues support all the weight and all the edifice of all the virtues and all sublimity; for charity maintains man in presence of the unfathomable good things of G.o.d from whence it flows, so that it perseveres in G.o.d, and increases in all the virtues and in true humility; and justice maintains man in presence of the eternal truth of G.o.d, so that truth may be discovered by him, and that he may be illuminated, and may accomplish all the virtues without error. But humility maintains man always before the supreme power of G.o.d, so that he remains always abased and little, and abandons himself to G.o.d, and holds no longer by himself. This is the way in which a man must bear himself before G.o.d, that he may grow alway in new virtues.
HOW HUMILITY IS THE FOUNDATION OF ALL THE VIRTUES
NOW understand; for having made humility the base of everything, we must speak first of it. Humility is the desire of abas.e.m.e.nt or of depth--that is to say, an inclination or internal desire for abas.e.m.e.nt of heart and conscience before the sublimity of G.o.d. The justice of G.o.d exacts this submission, and, thanks to charity, the loving heart cannot abandon it. When the loving and humble man considers that G.o.d has served him so humbly, so lovingly, and so faithfully, and then that G.o.d is so high, so powerful, and so n.o.ble, and that man is so poor, little, and base, there is born from all this, in the humble heart, an immense respect and reverence towards G.o.d; for to reverence G.o.d in all works, within and without, is the first and most delightful work of humility, the sweetest work of charity, and the most suitable work of justice. For the humble and loving heart cannot pay honours to G.o.d and His n.o.ble humanity, nor abase himself so deeply as to satisfy his desire. That is why it seems to the humble man that he always does too little in honour of G.o.d and in his humble service. And he is humble, and venerates Holy Church and the sacraments, and he is temperate in meat and drink, in his words, and in all relations of life. He is content with poor raiment, with menial employment, and his face is naturally humble, without pretence. And he is hunible in his practices, within and without, before G.o.d and before men, that none may be offended by reason of him. Thus he tames and removes far from him all pride, which is the cause and origin of all sins. Humility breaks the snares of sin, the world, and the Devil. And man is ordered within himself, and established in the very place of virtue. Heaven is open to him, and G.o.d is inclined to hear his prayer, and he is loaded with graces. And Christ, the solid stone, is his support, and he who builds his virtues upon humility cannot go wrong.
ON OBEDIENCE
FROM this humility is born obedience, for only the humble man can be inwardly obedient. Obedience is a submission and pliant disposition, and a good will ready for all that is good. Obedience subjects a man to orders, to prohibitions, and to the will of G.o.d, and it subjects the soul and sensual force to the highest reason, in such a way that the man lives suitably and reasonably. And it makes men submissive and obedient to Holy Church and to the sacraments, and to all the good practices of holy Christianity. It prepares man, and makes him ready for the service of all, in works, in bodily and spiritual care, according to the needs of each, and prudence. Also, it drives far away disobedience, which is the daughter of pride, and which we ought to flee from more than from poison. Obedience in will and work adorns, extends, and manifests the humility of man. It gives peace to cloisters, and if it exists in the prelate, as it ought to exist, it attracts those who are under his orders. It maintains peace and equality among equals. And he who observes it is beloved by those who are above him, and the gifts of G.o.d, which are eternal, elevate and enrich him.
ON THE ABDICATION OF OUR OWN WILL
FROM this obedience is born the abdication of our own will. By this abdication the substance and occasion of pride are repulsed, and the greatest humility is accomplished. And G.o.d rules the man as He wills; and the will of the man is so well united to that of G.o.d that he can neither wish nor desire anything otherwise. He has put off the old man, and has put on the new man, renewed and perfect according to the divine will. It is of such an one that Christ said, "Blessed are the poor in spirit," that is, those who have renounced their will--"for theirs is the kingdom of heaven."
ON PATIENCE
FROM the abandonment of the will is born patience; for no one can be perfectly patient in everything, except he who has submitted his will to the will of G.o.d, and to all men in things useful and convenient. Patience is a tranquil endurance of all that can happen to a man, whether sent by G.o.d or by men. Nothing can trouble the patient man, neither the loss of earthly goods, nor the loss of friends or relations, nor sickness, nor disgrace, nor life, nor death, nor purgatory, nor the devil, nor h.e.l.l. For he has abandoned himself to the will of G.o.d in true love. And, provided that mortal sin does not touch him, all that G.o.d orders for him in time or eternity seems light. This patience adorns a man, and arms him against anger and sudden rage, and against impatience of suffering, which often deceives a man within and without, and exposes him to manifold temptations.
ON GENTLENESS
FROM this patience are born gentleness and kindness, for no one can be gentle under adversity if not the patient man. Gentleness creates in man peace and repose from everything; for the gentle man endures insulting words and gestures, and bad faces and bad deeds, and all manner of injustice towards his friends and himself, and he is content with all, for gentleness is suffering in repose. Thanks to gentleness, the force of anger remains immovable in its tranquillity, the force of desire lifts itself up towards the virtues, and the reason rejoices, and the conscience dwells in peace, for the other mortal sins, such as anger and rage, are removed far from her. For the Spirit of G.o.d reposes in a gentle and humble heart, as Christ saith, "Blessed are the meek, for they shall inherit the earth"--that is to say, their own nature and the things of earth in meekness, and, after this life, the things of eternity.
ON KINDNESS
FROM the same source as gentleness comes kindness, for the gentle spirit alone can possess kindness. This kindness causes a man to oppose a loving face and friendly words, and all the works of pity, to those who are angry with him, and he hopes that they will return to themselves and amend. Thanks to mercy and kindness, charity remains lively and fruitful in a man; for the heart full of kindness is like a lamp full of precious oil; and the oil of kindness lightens the wandering sinner by its good example, and soothes and heals by consoling words and deeds those whose heart is wounded, saddened, or irritated. And it inflames and illumines those who are in charity, and no jealousy or envy can touch it.
ON COMPa.s.sION
FROM kindness is born compa.s.sion, by which we sympathise with every one, for no one can suffer with all men, except he who has kindness.
Compa.s.sion is an inward movement of the heart, aroused by pity for the bodily or spiritual distress of all men. This compa.s.sion makes a man partaker in Christ"s sufferings, when he considers the reason of these sufferings, the resignation and love of Christ, His wounds, His tortures, His shame, His n.o.bleness, His misery, the shame which He endured, the crown, the nails, and the death in patience. These unheard of and manifold pains of Christ, our Redeemer and Bridegroom, move to pity anyone who is capable of feeling pity.
Compa.s.sion makes a man observe and note his faults, his want of power to do any good thing, and weakness in all that pertains to the glory of G.o.d; his lukewarmness and slowness, the mult.i.tude of his faults, the waste of his time, and his positive shortcomings in virtue and good conduct. All this makes a man truly sorry for himself. Then his compa.s.sion for himself makes him consider his errors and wanderings, the small care which he has of G.o.d and of his eternal salvation, his ingrat.i.tude for all the good that G.o.d has done him, and for all that He has suffered for man. And he considers also that he is a stranger to the virtues, that he neither knows them nor practises them, while he is clever and crafty in all that is bad and unjust; he sees how attentive he is to the loss or gain of worldly goods, how inattentive and indifferent towards G.o.d, the things of eternity, and his own salvation. This consideration makes the just man feel a great compa.s.sion towards the salvation of all men. The man will also observe with pity the bodily needs of his neighbour and the manifold pains of nature, when he sees the hunger which men suffer, the thirst, cold, nakedness, poverty, contempt, and oppression; the sadness which they feel at the loss of relations, friends, goods, honour, and repose; and the innumerable afflictions to which flesh is heir. All this rouses the just man to compa.s.sion, and he suffers with all men; but his greatest suffering arises when he sees the impatience of others under their own sufferings, by which they lose their reward and often deserve h.e.l.l.
This is the work of compa.s.sion and pity.
This work of compa.s.sion and love for all men overcomes and removes the third mortal sin--namely, hatred and envy; for compa.s.sion is a wound of the heart, which makes us love all men, and can only work healing in so far as some suffering lives in men; for G.o.d has ordained that mourning and pain must precede all the other virtues.
This is why Christ said, "Blessed are they that mourn, for they shall be comforted"--that is to say, when they shall reap in joy what they now sow in compa.s.sion and sorrow.
ON GENEROSITY
FROM this compa.s.sion is born generosity, for no one can be supernaturally generous, with faith in all men, and with love, except the merciful man; though one many give to a particular individual without charity, and without supernatural generosity.
Generosity is the copious outflow of a heart moved with charity and pity. When a man considers with compa.s.sion the sufferings and pains of Christ, from this compa.s.sion is born generosity, which excites us to praise and thank Christ for His pains and for His love, at the same time that it causes to be born in us respect and veneration, and a joyous and humble submission of heart and soul, in time and in eternity. When a man observes and pities himself, and considers the good that G.o.d has done to him and his own weakness, he cannot help flowing out into the liberality of G.o.d, taking refuge in His pity and fidelity, and abandoning himself to G.o.d, with a free and perfect wish to serve Him for ever. The generous man, who observes the errors, the wanderings, and the injustice of men, desires and implores the outflow of the divine gifts and the exercise of their generosity on all men, that they may return to themselves and be converted to the truth. The generous man considers also with compa.s.sion the material needs of all men; he helps them, gives, lends, consoles to the best of his power. By means of this generosity, men practise the seven works of mercy, the rich by their services and the bestowal of their goods, the poor by good will and the desire to do good if they can, and thus the virtue of generosity is perfected. Generosity in the depth of the heart multiplies all the virtues, and illuminates the forces of the soul. For the generous, man is always of joyful spirit, he is without anxiety; he is full of sympathy, and is ready to do kindnesses to all men in the works of virtue. He who is generous, and loves not the things of earth, however poor he may be, is like unto G.o.d, for all that he has, and all the thoughts of his heart flow out of him in largess.
And so he is delivered from the fourth of the deadly sins, avarice.
Jesus Christ saith to these: "Blessed are the merciful, for they shall obtain mercy"; in the day when they shall hear this word spoken unto them: "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."
ON ZEAL AND DILIGENCE
FROM this generosity are born supernatural zeal and diligence in all the virtues. None can exhibit this zeal, save the generous and diligent man. This is an internal and eager impulse towards all the virtues, and towards the imitation of Christ and the saints. In this zeal, a man desires to expend in the honour of G.o.d the united powers of his heart and senses, his soul and body, all that he is, and all that he may receive. This zeal makes a man watchful in reason and discrimination, and makes him practise the virtues in justice.
Thanks to this supernatural zeal, all the forces of his soul are open to G.o.d, and prepared for all the virtues. His conscience is refreshed, and divine grace is increased, virtue is practised with joy, and his external works are adorned. He who has received this lively zeal from G.o.d is removed far from the fifth deadly sin--lukewarmness and gloominess towards the virtues necessary for salvation. [Footnote: The best account in English of the deadly sin of acedia, too much neglected in modern religious teaching, is to be found in Bishop Paget"s Spirit of Discipline.] And sometimes this lively zeal disperses heaviness and sluggishness of the bodily temperament. It is on this subject that Jesus Christ says: "Blessed are they who hunger and thirst after righteousness, for they shall be filled." This will be, when the glory of G.o.d shall be manifested, and shall fill every man in proportion to his love and justice.
ON TEMPERANCE AND SOBRIETY
FROM zeal are born temperance and sobriety within and without; for none can maintain true moderation in sobriety, if he is not thoroughly diligent and zealous to preserve his body and soul in justice. Sobriety separates the higher faculties from the animal faculties, and preserves a man from excesses. Sobriety wishes not to taste nor know those things which are not permitted.
The incomprehensible and sublime nature of G.o.d surpa.s.ses all the creatures in heaven and earth, for whatever the creature conceives is creature. But G.o.d is above every creature, and within and without every creature, and all created comprehension is too strait to comprehend Him. In order that the creature may conceive and comprehend G.o.d, it must be drawn up into G.o.d from above; it is only by G.o.d that it can comprehend G.o.d. Those then who wish to know what G.o.d is, and to study Him, let them know that it is forbidden. They would become mad. All created light must fail here. What G.o.d is, pa.s.ses the comprehension of every creature. But Holy Scripture, nature, and all the creatures show us that He is. We shall believe the articles of faith without trying to penetrate them, for that is impossible while we are here: this is sobriety. The difficult and subtle teachings of the inspired writings we shall only explain in accordance with the life of Christ and His saints. Man will study nature and the Scriptures, and every creature; and will seek to learn from them only what may be to his own advantage. This is sobriety of spirit.
A man will maintain sobriety of the senses, and he will subdue by reason his animal faculties, that the animal pleasure in food and drink may not delight him too much, but that he may eat and drink as a sick man takes a potion, because it is his duty to preserve his strength for the service of G.o.d. This is sobriety of body. A man will preserve moderation in words and actions, in silence and speech, in eating and drinking, in what he does and abstains from doing, as Holy Church enjoins and the saints give the example.
By moderation and sobriety of spirit within, a man maintains constancy and perseverance in the faith, that purity of intelligence and calmness of reason which are necessary to understand the truth, readiness to bend to the will of G.o.d with regard to every virtue, peace of heart and serenity of conscience. Thanks to this virtue, he possesses a.s.sured peace in G.o.d and in himself.
By moderation and sobriety in the use of the bodily faculties, he often preserves health and contentment of the bodily nature, his honour in external relations, and his good name. And thus he is at peace with himself and with his neighbour. For he attracts and rejoices all men of good will, by his moderation and sobriety. And he escapes the sixth deadly sin, which is want of temperance, and gluttony. It is of this that Christ said: "Blessed are the peacemakers, for they shall be called the children of G.o.d." For being like unto the Son, who has made peace in all creatures who desire it, and who make peace in their turn, by moderation and sobriety, the Son will divide among them the heritage of His Father, and they will possess this heritage with Him throughout eternity.