Volume II, Treatise I, Chapter IX

That He Who Mortifies not Himself, Leads not the Life of a Christian, Nor Even Ofaman. —

Sr. Austin says, that the life of beasts is of one kind, that of angels of another, while the life of man differs from both. The life of beasts is wholly terrene; the angels lead a heavenly life, and are occupied solely with God; ‘the life of man is partly the one and partly the other, because man partakes of both natures. If he lives according to the spirit, he renders himself equal to the angels;

if according to flesh, he becomes like unto beasts. This agrees perfectly well with what St. Ambrose says, that “he who lives according to the desires and appetites of his body, is flesh; and he who lives according to the commandments of God, is all spirit.” — (Amb. in (Psalms 118)) And hence he that lives according to the desires of the flesh, does not only lead no spiritual life, nor the life of a rational man, but even the brutish life of beasts. This alone ought to suffice to excite us to mortification; for what can there be more unworthy, and unbecoming the nobility and generosity of man, created according to the image and likeness of God, and for the purpose of enjoying him eternally, than to make himself like unto beasts; rendering himself a slave to flesh and sensuality; governing himself only by the dictates of flesh and blood, and permitting himself to be carried away with the impetuosity of a beastly concupiscence? “It is a great abuse,” says St. Bernard, ‘ for the mistress to serve, and the servant to domineer.”——(Ber. c.v. Med.) Itis properly that disorder of which Solomon speaks, when he says, “that he saw slaves ride on horseback, and princes like slaves walk on foot.”—(Kccl. x. 7.) Would you not think it a monstrous thing, says Father Avila, and that it would surprise the whole world, if a beast should lead a man bound after him, and should oblige him to follow wheresoever it shouldlead him? Yet, notwithstanding, there are a great many people of all sorts, who let themselves be led by beastly appetites; and the greatness of their number makes them-to be less taken notice of, and is the cause why so strange a thing as this is not wondered at—a circumstance no less surprising than the thing itself. It is related of Diogenes, that walking with a lantern and a lighted candle in it at mid-day, in the market-place of Athens, as if he looked for something he had lost, one asked him what he sought for? ‘I seek a man,” says he. “Do you not see a great many,” replied the other; “the marked place is full of them?” ‘You are deceived,” says he, “they are not men, but irrational creatures; because they live not as men, but as beasts, permitting themselves to be led by their beastly appetites.”

St. Austin takes from certain tricks, which rope dancers, or tumblers are wont to play, an example which is adapted to our present subject, and which explains ‘it very well. ‘He who permits his flesh to domineer over him,” says he, “is in God’s and the. angels’ sight, like one who walks upon his hands, or stands upon his head.” (Ser. 1. ad. fr. in erem.) Is there anything more contemptible, or of less esteem amongst us, than persons of this description are? And yet we permit ourselves to fall every day into the like contempt, subjecting our reason to the flesh, and are not at all ashamed of it. Seneca had far more honourable and reasonable thoughts, when he said: “I am born for a more noble end, than to become a slave to my body.” These words deserve to be engraved on the hearts, not only of all Christians, but of all religious persons likewise. Now if a pagan, illuminated only by the light of nature, thought this a shameful and ignoble thing; what ought a Christian, aided with the light of faith, or a religious man, prevented and favoured with so many extraordinary blessings and graces, to think it? Wherefore, St, Austin had reason to say, whosoever is not sensible of this shame and ignominy, has entirely lost the use of reason; and is become a monster, that deserves more to be wondered at, than a man who should be changed into a beast, without his perceiving it, or being at all troubled at it.

Galen relates, that when he was very young he one day saw a man run with a key in his hand to open a door; but when he could not open it, having out of too much haste set the key fast in the lock, he fell into such a fury, that he began to take the key between his teeth, and to break open the door with his feet: afterwards he began to blaspheme, even foaming at the mouth like a madman, his eyes sparkling and inflamed with rage, which seemed as if they would start out of his head. This sight, says Galen, gave me such a horror of anger and choler, and so great an apprehension of falling into the like disorder, that since, I do not remember to have been angry upon any account. All this ought to teach us how to live like reasonable creatures, without permitting ourselves to fall into passion. St. Jerom writing upon these words of Job: “There was a man in the land of Hus, called Job;”” says, “he was truly a man,” presently giving the reason why he was so, “because in him the flesh did not command the spirit, but he regulated all his actions according to the command of reason;” as the scripture ordains: “your appetite shall be subject to > you, and you shall command it.” (Genesis 4:7)

About ReligiousBookshelf.com · A Supernerd Media project