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that first sensible things are to be shunned, that we may pass to an incorporeal essence,
where we must exceed the order of souls yet multiplied by divers rules, habitudes, and
various proportions, many bonds, and a manifold variety of forces, and to strive after an
intellect, and intelligible kingdome, and to contemplate how far better these are then
souls. Moreover we must bear an intellectual multitude, although united, and individuall,
and come to the superintellectual and essential unity, absolute from all multitude, and the
very fountain of good, and truth. In like manner we must avoid all knowledge that doth
any ways distract, and deceive, that we may obtain the most simple truth. The multitude
therefore of affections, senses, imaginations, and opinions is to be left, which in it self is
as different, as some things are contrary to others in any subject; and we must ascend to
sciences, in which although there be a various multitude, yet there is no contrariety. For
all are knit one to the other, and do serve one the other, under one the other, untill they
come to one, presupposed by all, and supposing none beyond it; to which all the rest may
be referred: yet this is not the highest top of knowledges, but above it is a pure intellect.
Therefore all composition, division, and various discourse being laid aside, let us,
ascending to the intellectual life, and simple sight, behold the intelligible essence with
individual and simple precepts, that we may attain to the highest being of the soul, by
which we are one, and under which our multitude is united. Therefore let us attain to the
first unity, from whom there is a union in all things, through that one which is as the
flower of our essence: which then at length we attain to, when avoyding all multitude we
do arise into our very unity, are made one, and act uniformly.
Chapter lvi. Of Penitency, and Almes.
Now the greatest part of purgations is a voluntary penitency for faults: for (as saith
Seneca in Thyeste) he whom it grieves that he hath offended, is in a manner innocent.
This brings to us the greatest expiation, whilest it opposeth afflictings to delights, and
purgeth out of the soul a stupid joyfulness, and gives a certain peculiar power, reducing
us to the things above. Penitency therefore is not only a mortification of vices, but a
spiritual Martyrdome of the soul; which with the sword of the spirit is on all sides
mortified; Now the sword of the spirit is the word of God; whence Jeremiah the Prophet
saith, and also Paul, writing to the Ephesians, Cursed is he that with-holdeth his sword
from blood; and the Psalmist sings: A sword is in their lips. Therefore our cogitations,
affections of our mind, and all evils that proceed from our heart and mouth, must be
uttered to the priest in confession, that he may according to the word of God judge those
things; and according to the power granted to him by God, penitency being joyned with
it, may purifie [purify], & purge them, & direct them to that which is good; neither is
there found in religion for the expiating hainous [heinous] offences a stronger Sacrament.
Hence the Gods themselves (Ovid in Pontus being witnes),
Do often ease the pains, restore the lights
Which were caught away, when that mortall wights
They see repenting of their sins -----
There is as yet another Sacrament of expiation, viz. Almsgiving, of which as I remember I
have read very little in Philosophers, but the very truth taught us that, saying, Give ye
almes, and all things shall be clean to you; and in Ecclesiasticus it is read; as water
extinguisheth fire, so almes doth sin; and Daniel taught the King of Babylon, that he
should redeem his sins by almes; and the Angel Raphael testifieth to Tobias; because
alms frees from death, and is that which purgeth sins, and make us find eternal life.
Hence Christ commanded us to pray to the Father, Forgive as we forgive others, give us
as we give to others; of which he said in another place, ye shall receive an hundred fold,
and shall possess eternal life. He shall when he comes to judge the quick and the deed,
upbraid the wicked above all things for their neglect of almes and works of mercy, when
he shall say, I was hungry, and thirsty, and ye gave me neither meat, nor drink; and in
another place he speaks of the poor; what ye have done to any one of them ye have done
to me. Which Homer also seems to be sensible of, when he brings in a young man
wooing Antinoe, saying these words, Antinoe how plausibly hast thou slain a poor
begger! he shall destroy thee if God be in heaven; for the Gods themselves being likened
to strangers, and guests, go out into the whole world, overturning Cities, and beholding
the injuries, and wickednesse of men. [ Pobierz całość w formacie PDF ]
zanotowane.pl doc.pisz.pl pdf.pisz.pl wyciskamy.pev.pl
that first sensible things are to be shunned, that we may pass to an incorporeal essence,
where we must exceed the order of souls yet multiplied by divers rules, habitudes, and
various proportions, many bonds, and a manifold variety of forces, and to strive after an
intellect, and intelligible kingdome, and to contemplate how far better these are then
souls. Moreover we must bear an intellectual multitude, although united, and individuall,
and come to the superintellectual and essential unity, absolute from all multitude, and the
very fountain of good, and truth. In like manner we must avoid all knowledge that doth
any ways distract, and deceive, that we may obtain the most simple truth. The multitude
therefore of affections, senses, imaginations, and opinions is to be left, which in it self is
as different, as some things are contrary to others in any subject; and we must ascend to
sciences, in which although there be a various multitude, yet there is no contrariety. For
all are knit one to the other, and do serve one the other, under one the other, untill they
come to one, presupposed by all, and supposing none beyond it; to which all the rest may
be referred: yet this is not the highest top of knowledges, but above it is a pure intellect.
Therefore all composition, division, and various discourse being laid aside, let us,
ascending to the intellectual life, and simple sight, behold the intelligible essence with
individual and simple precepts, that we may attain to the highest being of the soul, by
which we are one, and under which our multitude is united. Therefore let us attain to the
first unity, from whom there is a union in all things, through that one which is as the
flower of our essence: which then at length we attain to, when avoyding all multitude we
do arise into our very unity, are made one, and act uniformly.
Chapter lvi. Of Penitency, and Almes.
Now the greatest part of purgations is a voluntary penitency for faults: for (as saith
Seneca in Thyeste) he whom it grieves that he hath offended, is in a manner innocent.
This brings to us the greatest expiation, whilest it opposeth afflictings to delights, and
purgeth out of the soul a stupid joyfulness, and gives a certain peculiar power, reducing
us to the things above. Penitency therefore is not only a mortification of vices, but a
spiritual Martyrdome of the soul; which with the sword of the spirit is on all sides
mortified; Now the sword of the spirit is the word of God; whence Jeremiah the Prophet
saith, and also Paul, writing to the Ephesians, Cursed is he that with-holdeth his sword
from blood; and the Psalmist sings: A sword is in their lips. Therefore our cogitations,
affections of our mind, and all evils that proceed from our heart and mouth, must be
uttered to the priest in confession, that he may according to the word of God judge those
things; and according to the power granted to him by God, penitency being joyned with
it, may purifie [purify], & purge them, & direct them to that which is good; neither is
there found in religion for the expiating hainous [heinous] offences a stronger Sacrament.
Hence the Gods themselves (Ovid in Pontus being witnes),
Do often ease the pains, restore the lights
Which were caught away, when that mortall wights
They see repenting of their sins -----
There is as yet another Sacrament of expiation, viz. Almsgiving, of which as I remember I
have read very little in Philosophers, but the very truth taught us that, saying, Give ye
almes, and all things shall be clean to you; and in Ecclesiasticus it is read; as water
extinguisheth fire, so almes doth sin; and Daniel taught the King of Babylon, that he
should redeem his sins by almes; and the Angel Raphael testifieth to Tobias; because
alms frees from death, and is that which purgeth sins, and make us find eternal life.
Hence Christ commanded us to pray to the Father, Forgive as we forgive others, give us
as we give to others; of which he said in another place, ye shall receive an hundred fold,
and shall possess eternal life. He shall when he comes to judge the quick and the deed,
upbraid the wicked above all things for their neglect of almes and works of mercy, when
he shall say, I was hungry, and thirsty, and ye gave me neither meat, nor drink; and in
another place he speaks of the poor; what ye have done to any one of them ye have done
to me. Which Homer also seems to be sensible of, when he brings in a young man
wooing Antinoe, saying these words, Antinoe how plausibly hast thou slain a poor
begger! he shall destroy thee if God be in heaven; for the Gods themselves being likened
to strangers, and guests, go out into the whole world, overturning Cities, and beholding
the injuries, and wickednesse of men. [ Pobierz całość w formacie PDF ]