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Besides what hath been already said, Goods and E∣vils eternal have this condition, that they are not one∣ly qualified and augmented by the future, but also by what is past, although temporal; so as the blessed Souls in Heaven not only enjoy the glory, which they
have in present, and that which is to come, but also what is past even unto those real and true goods of this life, to wit their vertues and good works, with the memory of which they recreate, and congratulate themselves for all eternity: in so much as all goods past, present, and to come concur in one to fill up the measure of their joy, and the goods of all times even of those of this life are amassed, and heaped up in their felicity. How different from this are temporal goods, since even those, which we possess in present, suffer not themselves to be entirely enjoyed? here is no good which is not alloyed by some want, danger, or imper∣fection. And if for the present they afford so little content, much less do they for the future, since the se∣curity of what we possess is so uncertain, that the fear of losing it often disseasons the present gust. The same fear also robbs our remembrance of the comfort of what is past, since we fear to lose that most, which we have formerly taken most pleasure in enjoying.
On all sides then the eternal goods are much more excellent, unto which we ought to aspire, and strive to purchase them even at the cost of all which is tem∣poral, and in this life as much as may be to imitate the same eternity; the which is to be done by the pra∣ctice of those three Vertues, which St. Bernard recom∣mends unto us in these words.
With Poverty of spirit, with Meekness, and Contrition of heart is re∣newed in the Soul a similitude and image of that E∣ternity which embraces all times. For with pover∣ty of spirit we merit the future; with meekness we possess the present, and with the tears of repentance recover what is past.And truely he, who esteems Eternity, hath no more than to exercise himself in the practise of those three Vertues: The first by quitting with spiritual poverty all that is temporal, and chan∣ging it for the eternal, not setting his heart upon any thing in this life, that he may find it bettered in the other. For as Eternity does infinitely augment that
good or evil, unto which it is annexed, so time di∣minishes and draws violently after it all that is in it. Things therefore which are to finish, require not much to leave them, and those that are to end in no∣thing, are to be reputed for nothing. For the second Vertue, a Christian ought with patience and meekness to persist in doing well, and in overcoming the diffi∣culties of vertue, since the slight troubles of this life are to be rewarded with eternal happiness in the o∣ther. And who seeing hell open, and the abyss of its evils without bottom, would not bear with patience the rigour of penance, and with meekness suffer the impertinency of an injury, not troubling at all the in∣terior peace of his Soul, but attending wholly even through fire and water to live vertuously and please his Redeemer? who looking upon Heaven, which awaits him, will not be animated to do what is good chear∣fully, and to suffer all crosses for God Almighty's sake with fervour and courage? Ruffinus relates that a cer∣tain Monk coming unto the Abbot Aquilius, com∣plained unto him that he found much trouble and te∣diousness in keeping of his Cell; To whom the discreet Abbot answered, My son, this proceeds from not me∣ditating on the perpetual torments we are to suffer, nor upon the eternal joy and repose, which we hope for. If thou shouldest seriously but think on that, though thy Cell were filled and swarmed with worms and vermin, and thou stoodst up to the throat in the middle of them, yet wouldest thou persevere in thy recollection without weariness, or trouble. The third Vertue is with tears and grief of Soul to endeavour a recommpence for our sins past, and to satisfie for them with a dolorous contrition, and bitterness of heart, that so the eternity of happiness, which by them was lost, may with repentance be regained: contriti∣on being a vertue so potent, that it repairs what is ru∣in'd; and although it is said that what is done hath no remedy, and that there is no power over what is
past, yet this most powerful Vertue is able to undoe what is done, and to prevail upon what is past, since it takes away our sins, and makes them as if they had never been committed.
Serm. 1. in Festo Om. Sact.
Ruffi. nu. 107. & Pelag. libel. 7. n. 28.