The evils which flow into the soul, through the Apprehensions of the Memory, suggest to us the opposite benefits, which result from forgetting them and emptying ourselves of them because, as natural Philosophers say, the doctrine of contraries is the same.
In the first place, the soul enjoys tranquillity and peace of ‘mind, because it is delivered from the harassing vexations of thoughts and notions of the memory; and, in consequence, what is of more importance, the conscience is pure. This state is a preparation for human and Divine wisdom, and for the acquisition of virtue.
In the second place, it is delivered from many suggestions, temptations, and assaults of Satan, who, through these thoughts, insinuates himself into the soul, and at least causes it to fall into many impurities and, as I have said, into sin; as it is written, ‘They have thought and spoken wickedness.’ *
So when these thoughts are driven away, the devil has no weapon wherewith to assail the soul.
In the third place, while the soul is self-recollected, and forgetful of all things, it is then prepared for the influence and teaching of the Holy Ghost, Who ‘will withdraw Himself from thoughts that are without understanding.’t Even if we derived no greater benefit, from this forgetfulness and emptiness of the memory, than our deliverance from pain and trouble, that of itself is a great gain and blessing; because the pain and troubles, occasioned by the adversities of this life, bring no relief with them, but rather aggravate those
* Ps. xxii. 8. + Wisd. i. 5.
220adversities in general, and hurt the soul. For this it was that made David say, ‘Surely man passeth as an image, yea, and he is disquieted in vain.’* And in truth, every man disquieteth himself in vain; for it is clear that disquietude is always vanity, because it serves to no good. Yea, even if the whole world were thrown into confusion, and all things in it, disquietude on that account is vanity, for it hurts us more than it relieves us. To endure all things, with an equable and peaceful mind, not only brings with it many blessings to the soul; but it also enables us, in the midst of our difficulties, to have a clear judgment about them, and to minister the fitting remedy for them.
Solomon knew well the advantage of this disposition. ‘I have known,’ saith he, ‘that there was no better thing than to rejoice, and to do well in his life;’ —that is, in all the events of this life, however adverse they may be, the Wise Man bids us rejoice rather than be sad, that we may not lose that greatest good, peace of mind in adversity as well as in prosperity, bearing all things alike. This peace of mind no man will ever lose, if only he will forget these notions and cast aside thoughts, and withdraw from the sight, and hearing, and discussion of matters so far as it is possible for him. We are naturally so frail and weak, that, in spite of all self-discipline, we can scarcely avoid stumbling on the recollection of many things, which disturb and disquiet our mind; though it may have been once established in peace and tranquillity, oblivious of all things. This is the meaning of the Prophet when he said, ‘I will be mindful and remember, and my soul shall languish within me.’ t
* Ps. xxxviii. 7. + Eccles, iii, 12, t Lam. iii. 20.