IMAGE THE TWENTY-FOURTH.

O HOW GREAT THE JOY WHICH EVER FOLLOWETH VIRTUE! LET THIS CONSIDERATION AT LEAST DRAW THEE ON TO THE ATTAINMENT

OF IT.

The whole World (A) cannot fill thy heart, which is ever being agitated by the blasts of various desires (B). Why therefore art thou led away from virtue by the foolish enticements of those Vices (C), which charm thy senses, only that they may allure thee to drink of that foul lake (D)` to which thou art wandering down by a dangerous and crooked way (E); and that when they have allured thee down, Pride (F), Luxury, and Avarice, may transform thee into a beast (G), and draw thee down into the gulph of Hell (H). Behold the kingdom of God (I) is within thee, why shouldst thou be seeking for it elsewhere in vain? Behold the greatest joys are those which are in the heart of Virtue (K); such some Saints (L) have tasted even in this life. Those joys which are from God, Who is the Fountain of all good things, overflow the heart (M), and satisfy it; but those delights (N) which are drawn from the lake of sin, flow through it, perish, and are

On the true Joy

SPRINGING FROM VIRTUE, OR THE EIGHTH REMEDY FOR INCREASING MEDITATION AND ITS FRUITS.

FOR the place of Meditation consider the scene represented by the Image, and use the Prayer annexed.

FIRST POINT.

Base the

sin.

CONSIDER that the Lord of His loving-kindness hath so ordered it, that men should from motives of pleasure be led on to labour; and if bodily Joy arising pleasure hath this power, much more hath spiritual pleasure, from virtue. i. e. that which floweth from virtue. If therefore thou art drawn away from virtue by pleasure (for when any one is tempted and drawn away, it is by the allurements and enticements of some pleasure) see how much greater and better is that holy and true pleasure which springs from virtue, than that which arises from the perishable delights of this world. In the first place, because this last is foul and pleasure of base, and false pleasure. So that Aristotle should say, that the gross and ignoble delights of the body are not true delights, because they are not found to be delights excepting to those who are evil disposed and corrupted; just, he says, as children highly prize their own playthings, which men despise. So foul indeed are they, that of old time the philosophers and poets feigned that men were changed into brute beasts and monsters, who were captured by the loves of Circe. And surely not unsuitably. For do we not see the proud man walking about like the peacock? and the luxurious man to be wanton like the goat? the glutton like the hog, hurried on for his belly's sake and food? nor is there any one of decent character, who does not hide affections of this nature by reason of modesty. See then how base and vile these joys are in themselves. "Truly," saith Bernard, "the consolation of

Bitter is the

this world.

the world is mean, and profitable for nothing, and what is more to be feared is a hindrance to true and healthful delight. Of what indeed is it that the glutton is thus madly greedy? for what is it that seas are crossed, souls perish, the heavenly inheritance is lost, like Esau's birthright, and even sacred persons sacrifice their calling? It is but for a mess of pottage, for one or two mouthfuls, sweeter than usual, and the more precious because the more scarce a. In the second place, see with how much trouble, by how long and difficult a way, such an object is sought, that to them Gregory truly applies those words of Job, They who rejoice in things of this kind, seek delights as it were pleasure of under thorns. For neither, saith he, are they able without heavy and troublesome anxieties to seek for those temporal things which they desire, while they have them not, nor when attained to preserve them: such as among equals to attain glory more excellent than others; always to be doing evil things; and yet to be in fear and on the watch lest they should be supposed to be so doing. They are like those Hebrews who had no taste for the manna, because of the flesh-pots, and garlick, and leeks of Egypt. For what is signified by those flesh-pots, but the works of the flesh, and sorrows and troubles are the fires by which they are dressed? what by the pumpkins, but the sweet things of earth? what by the leeks and onions, which are apt to bring tears into the eyes of those who eat them, but the difficulties of this present life, such as it is found to be by those who love it, not without grief, and yet together with its tears it is loved? In the third place, observe that the goods of this kind are not so much goods as lesser evils: and in these man is doing nothing more than simply changing the heavier fetters for lighter. Does hunger oppress thee? it is pleasant to eat; but if thou art fully satisfied it is more disagreeable to eat than to be without. So there is no simple or pure delight but it is mixed up with many bitternesses. In fine, the condition of sensual delights is such, that when they are possessed they are loathed, but when they are not possessed the desire of them is a torment: but in spiritual delights the desire is pleasant, and the experience of them more so. Therefore reason thou thus: If longing for earthly things doth occasion distress, much more does the possession of them; and forthwith turn away from them and loathe them. For who would be able to thrust out an enemy when near to him, and existing within his walls, if even when he is afar off he is shaken from head to foot by the fear of him? In the fourth place, observe that on this account man cannot really be refreshed with earthly things, because they are not suitable to his nature just as we see that some kinds of good are more

Man cannot

be truly re

freshed by

earthly

things.

b Job xxx. 7. Lat. Vers. Greg. Moral. xx. 24.

grateful to men, and others to beasts. Since therefore these lowest pleasures delight man so far only as he is partaker with brute beasts, and hath a body and feeling, it follows that there is for him his own proper delight, which is according to reason, far more noble and much greater.

most excel

lent.

out reason.

SECOND POINT.

CONSIDER that the delights of the spirit and of virtue are far greater Pleasure of than those of the body: in the first place, because the spirithe soul the tual good and spiritual object is better and nobler: on which account we should prefer to be without an eye to being withIn the second place, the union with the objects desired is greater, because the senses depend on accidentals, not on essentials, and bodily delights are ever passing, whereas those of the mind are entire at one time, as the objects themselves are which we entertain. In the third place, because spiritual goods remain, others perish. But consider earnestly what is the chief object of spiritual joy, it is God;—what wonder then if the embracing of that object whereby we are joined to Him the very highest Good, should itself be most pleasant and most sweet? And this takes place when the soul is joined to God by true virtue, and especially by love and contemplation: in the which even Aristotle and the philosophers of old considered all blessedness to consist.

God.

Observe now what exceeding joys the Saints have received from this their happiness, so that they were unable to bear the greatness of them. As we have heard of certain holy men, when they exclaimed, It is enough, O Lord, it is enough! and the reason why that Why the soul hath joy in blessedness which is in God is the only true, and the highest delight of which man is capable, is this, because God is his end: and whatsoever attaineth its end, attaineth its own proper blessedness. In the first place, because He alone satisfieth the soul, all other things can by no means do so; no more than if any one were to feed himself on smoke or air. They shall eat, saith Hosea, speaking of the wicked, and not have enough. As righteousness, saith Jerome, satisfieth, so iniquity having no substance, deludeth and deceiveth those who feed on vanities, and leaveth empty the stomachs of those who eat it. But Isaiah compareth worldly men to dreamers, who imagine themselves to be eating, but they awake and their soul is empty. Oh what misery to be bound to draw water with a cask full of holes, all in vain to catch at empty air, all in vain! Such is the madness of the worldly man, saith Bernard, as if a hungry man were to puff out his cheeks to draw in the

c Isaiah xxix. 8.

air, or to receive the smoke of brimstone, and hope to be satisfied therewith. But the Wise man saith, He that loveth silver shall not be satisfied with silver: nor he that loveth abundance with increased: and this is common to all vices. Lo! Solomon denied not to his eyes any thing that they desired, yet did he see that all was vanity and vexation of spirit. On the other hand, they who hunger and thirst after righteousness both here and hereafter shall be filled. In the third place, for man to be well and happy, it is necessary that the means whereby Joy of virtue this happiness comes to him should be better than himself, and such as cannot be taken away from him without his consent: and virtue only can be such, and God, to Whom we are united by means of virtue. Oh how great is the vicissitude and inconstancy of all things in this world! But virtue and her riches are everlasting and inviolable, by the grace of God, and our working together with Him.

taken from none without his consent.

THIRD POINT.

between the

good and

CONSIDER that every man is as it were athirst, and that the worldly man by circuitous means, long and toilsome, is endeavouring Difference to satisfy this thirst: but like the dropsical man he is thereby increasing it; and is drawing from a sulphureous or salt lake bad. whither his lust inviteth him: but that the righteous man hath God every where present with him, the fountain of all good: as the Lord complaineth by Jeremiah, They have forsaken Me, the Fountain of living waters, and hewed them cisterns, broken cisterns, that can hold no water. But my soul is athirst for God, yea even for the living God; when shall I come to appear before the presence of God:-when shall I come, and Thou wilt fill me with joy with Thy countenance? In the second place, consider that it is most certain, that if with God's grace thou bestowest half as much labour and trouble for the sake of true virtue, which is now sustained for the sake of the world, thou wilt indeed be truly blessed now and for ever.

A Short Prayer.

O my God, my Joy, I believe in Thee and hope in Thee, and with my whole heart I love Thee. I will be glad and rejoice in Thee, for all my bones say, Lord, who is like unto Thee? Thou dost exhort me by Thy Psalmist, saying, Come before His presence with a song: be ye sure that

d Eccles. v. 10,

e Jer. ii. 13.