Treacle for there is none at all there but it is so called because the plant of the vine hauing bene steeped in Treacle the grapes and vines which sprung from it drew into them selues the vertue and operation of the Treacle against all sorts of poison we must not therefore thinke it strang if penance according to the holy scripture doe blot-out sinne saue the soule make her gratefull to GOD and iustifie her which are effects appertaining to loue and seeme not to be attributed to any saue it for though loue it selfe be not alwaies found in perfect penance yet its vertue and proprieties are alwaies there conueied thither by the motife of loue whence it sprung 9. Nor must we admire that the force of loue should spring out of penance before loue be there formed sith we see that the reflection of the sunne beames beating vpō a looking glasse heate which is the vertue and proper qualitie of fire gaines by little and little so much force that it begins to burne before it haue yet well produced the fire or at least before we perceiued it for so the holy ghost casting into our vnderstanding the consideration of the greatnesse of our sinns for that by them we haue offended so soueraigne a Bountie and our will receiuing the reflection of this knowledge repentance by little and little groweth so strong with a certaine affectiue heate and desire to returne into grace with God that in fine this motion becomes so compleate that it doth burne and vnite euen before the loue be fully formed which notwithstanding as a sacred fire is immediatly in that moment kindled so that repentance neuer comes to the point of burning and reuniting the heart to God which is her vtmost perfection but she find's her selfe wholy conuerted into fire and flames of loue the end of the one giuing the other a beginning yea rather the end of penance is within the beginning of loue as ESAV his foote was within Iacobs hand in such sort that as soone as ESAV ended his birth Iacob begun his the end of the ones birth being ioyned tyed and which is more enuironed with the beginning of the others for so the beginning of perfect loue doth not onely follow the end of pennance but doth euen cleaue and tye it selfe to it and to containe all in one word this beginning of loue doth mixe it selfe with the end of repentance and in this motion of mixture pennance and contrition merits life euerlasting 3. Now because this louing repentance is ordinarily practised by eleuations and raisings vp of the heart to God like to those of the auncient penitents I am thine ô Lord saue me haue mercy vpon me for in thee my soule doth confide saue me o Lord for the waters doe ouerwhelme my soule Vse me like one of thy hirelings Lord be propitious to me a poore sinner It is not without reason that some haue saied that Praier did iustifie for the repentant Praier or the suppliant repentance raising vp the soule to God and reuniting it to his goodnesse without doubt obtaines Pardon in vertue of holy loue which giues the sacred motiō And therefore we ought to be furnished with such iaculatorie praiers made in manner of louing repentance and desire aiming at our recōciliatiō to God to th' end that by the meanes therof laying before our Sauiour our tribulation we may poure out our soules before and with in his pitifull heart who will receiue them to mercy How our Sauiour louing inspirations doe assist and accompanie vs to faith and charitie CHAPTER XXI 1. FRom the first awaking from sinne or infidelitie to the finall resolution of a perfect beleefe there often runneth a great deale of time in which we may praie as we haue seene S. PACOMIVS doe and as the father of the poore Lunatike who by S. MARKES relation giuing assurance he beleeued that is that he began to beleeue knew with all that he beleeued not sufficiently wherevpon he cried out Lord I beleeue yet help my incredulitie as though he should haue saied I am now no more in the obscuritie of the night of infidelitie the raies of your faith doth already touch vpon the Orizon of my soule yet doe I not euen yet beleeue so much as were conuenient it is yet an infant knowledge and mixed with darknesse ah Lord helpe me S. AVGVSTINE also doth solemnly pronoūce this remarkable word But harke ô man and vnderstand art thou not drawene praie that thou may'st be drawen in which his intention is not to speake of the first motiō which GOD work 's in vs without vs when he excites and awakes vs out of the sleepe of sinne For how could we demand to be awaked seeing no man can praie before he be awaked but he speakes of the resolution which a man vndertakes to become faithfull For he esteemes that to beleeue is to be drawen and therefore he admonisheth euen such as were exercised in faith to demand the gift of faith and indeede none could better know the difficulties which ordinarily passe betwixt the first motions that God works in vs and the perfect resolution of perfect beleefe then S. AVGVSTINE who hauing had so great a varietie of touches by the words of the glorious S. AMBROSE by the conferance he had with Potitian and a thousand other meanes vsed notwithstanding so many delayes and had so much paine to resolue so that more truely to him then any other might haue bene applyed that which he afterwards saied to others Alas AVGVSTINE if thou be not drawen if thou beleeue not praie that thou maist be drawen that thou maist beleeue 2. Our Sauiour drawes hearts by the delight that he giues them which makes them find the heauēly learning sweete and agreeable but till this sweetenesse haue engaged and assured our will by his amiable bonds to draw it to the perfect agreement and consent of faith as GOD is not deficient in exercising his goodnesse vpon vs by his holy inspirations so doth not our enemie cease to practise his malice by temptations In the interim we remaine in full libertie to consent to the diuine drawghtes or to reiect them for as the Sacred CONC of TRENT hath clearely resolued If any one should saie that mans freewill being moued and incited by GOD doth cooperate in nothing by consenting to GOD who did moue and call him to the end he might dispose and prepare himselfe to obtaine the grace of Iustification and that he could not consent though he would verily he should be excommunicated and reproued by the Church But if we doe not repulse the grace of holy loue it doth dilate it selfe by continuall encrease in our soules till they be entierily conuerted like to great riuers which finding opē plaines spreed themselues still gaining ground 3. And if the inspiration hauing drawen vs to faith find no resistance in vs it drawes vs euen to penance and charitie S. PETER as an Apode helpt vp by an inspiration
each one of them in particular from their first vse of reason A loue sufficient for euery one and necessarie for all that will be saued An illustration of the former chapter CHAPTER VII 1. VVE doe not alwayes clearely know nay not at all certainely at least by a certaintie of Faith whether we haue the true loue of God requisite to our saluation yet haue we diuers markes thereof amōgst which the most assured and in a manner infallible is seene in the opposition which the loue of creaturs makes against our designes of God's loue For in that occurrence if Diuine Loue raigne in the soule it makes appeare the force of the credit and authoritie which it hath ouer the will shewing by effects not onely that he hath no Maister but that he hath euen no equall repressing and prostrating all opposition and making his intentions be obeyed When the accursed companie of hellish spirits reuolting from their Creatour essayed to draw to their faction the troupes of the Blessed Spirits the glorious S. MICHAEL encouraging his fellow-soldiers to the loyaltie which they ought to their God cried Marry after an Angelicall manner with a loude voice through out the streets of the Heauenly Hierusalem WHO IS LIKE TO GOD And in this word he ouerthrew that Traitor Lucifer with his route who equalized themselues to the Diuine maiestie and thence as it is saied S. MICHAELS name was imposed since that MICHAEL imports no other thing then WHO IS LIKE TO GOD And when the loue of created things would draw our hearts to their PARTIE to make vs disobedient to the Diuine Maiestie if the great diuine loue be found in the soule it makes head against it as an other MICHAEL and makes good the powers and forces of the soule to Gods seruice by this word of assurance WHO IS LIKE TO GOD What beautie doth there appeare in creaturs which ought to draw man's heart to a rebellion against the soueraigne bountie of God 2. As soone as that holy and braue gentleman Ioseph perceiued that the loue of his Mistresse tended to the ruine of that which was due to his Maister ah quoth he be it farre from me that I should violate the respect which I owe to my Maister who reposeth so much trust in me how can I then admit this crime and sinne against my God marke THEO marke how there are three loues in the louelie Iosephs heart for he loues his Mistresse his Maister ād God but as soone as his Mistresses loue riseth vp agaīst his Maisters he sodainly forsakes it and away he runnes as he would also haue forsaken his Maisters if he had found it contrarie to God's Amongst all the loues God's is so to be preferred that is one must alwayes stand prepared in mind to forsake them all for that alone 3. SARA gaue her maide AGAR to her husband ABRAHAM to th' end that he might haue children by her following the lawfull custome of those times But Agar hauing conceiued did greatly contemne her Mistresse SARA till then scarcely could one discerne whether ABRAHAM bore more affection to SARA or AGAR for AGAR was as well his bedfellowe as SARA yea with fertilitie to boote but when the God Abraham came to make comparison betweene his loues he made manifest which was the stronger for no sooner had Sara made her complaint that she was contemned by Agar but he told her thy chamber maide Agar is in thy power doe vpon her what thou think'st good So that from thence forth Sara did so afflict the poore Agar that she was constrained to retire her selfe Diuine Loue doth willingly permit that we should haue other loues nor can we sometimes easily discouer which loue is the cheife in our heart for this man's heart of ours doth oftentimes most eagerly draw the loue of creaturs into the bed of his Complacene yea it happens withall that he makes more frequent acts of his loue towards creaturs then towards his Creatour while yet Diuine loue in him leaues not to excell all the other loues as the euents make cleare vpon the Creaturs oppositions to their Creatour for then he takes sacred loues part submitting vnto it all his affections 4. There is great difference betwixt the bulke and value of things created One of Cleopatras pearles was more worth then one of our highest rockes marry this is greater the one hath bulke the other worth It is made a questiō whether the honour which a Prince atchiues in warrs by feats of armes or that which he merits by iustice in time of peace be greater and me thinks that militarie glorie is bigger the other better euen as of instruments drumes and Trumpets make more noise Luts and virginalls more melodie the soūd of the one is stronger the other sweeter and more spirituall An ounce of Baulme giues not so strong an odour as a pound of Spickenard oyle howbeit the smell of baulme is alwayes better and more pleasing 4. True it is THEO you shall see a mother so busie about her child that it might seeme she had no other loue but that hauing eyes onely to see it mouth to kisse it breast to giue it sucke care to bring it vp and one would thinke that her husband were nothing to her in respect of her child but if she were to make choice whether she would loose one would then plainely see that she more esteemes her husband yea and that though the Loue of her child was more tender more pressing and passionate yet that the other was more excellent forceable and better So when a heart Loues God in respect of his infinite Goodnesse though with neuer so little a portion of this excellent loue it will preferre Gods will before all things and in all the occasions that shall be offered it will forsake all to conserue himselfe in grace with the Soueraigne Goodnesse without being hindred by any thing at all So that though this diuine Loue doth not alwayes so sensibly vrge and soften the heart as doe the other Loues yet in the occurrences it performes so high and excellent actions that one of them onely is better than tenne millions of the others Conies are incomparably sertile Elephants neuer haue more then one calfe yet this one onely young Elephant is of greater price the all the Rabbets in the earth Our Loue towards creaturs doth often abound in the multitude of productions but when sacred Loue doth its worke it is so eminently purfect that it surpasseth all for it causeth God to be preferred before all things without reserue A memorable historie wherin is more clearely seene in what the force and Excellencie of holy loue consisteth CHAPTER VIII 1. HOw great an extent then ô my deare THEO ought the force of this sacred loue of God aboue all things to haue It is to surpasse all affections to vanquish all difficulties and to preferre the honour of God's Beneuolēce before all things yea I saie before all things absolutely without exception or
instructed in the truth made resistance against this so much desired establishment his Highnesse surmounted the first difficultie by the inuincible constancie of his Zeale to the Catholike Religiō and the secōd by an extraordinarie sweetnesse and prudence For he made the chiefe ād most obstinate be called together ād made a speach vnto thē with so louely ād pressing an eloquence that in a māner being all vanquished by the gētle violēce of his fatherly loue towards thē deposed the armes of their obstinacie at his feete and their soules into the hands of the Church Licence me my deare Reader I praye thee to speake this worde by the by one might praise many rich actions of this great Prince amongst which I see the proofe of his vnspeakable valour and militarie knowledge which he makes now admired through all Europe But for my part I cannot sufficiently extoll the establishment of the Catholike Religion in these three Bailiwikes which I haue euen now mentioned hauing discouered in it so many markes of pietie suted with so great a varierie of actiōs of Prudēce Cōstancie Magnanimitie Iustice and mildnesse Me thought I discerned in this little Peece as in an abridgment all that is praised in Princes who haue in times past with most feruour striuen to aduance Gods an the Church her glorie The stage was but little but the actions long And like as that auncient Artist was neuer so much prized for his great Peeces as he was admired for making a shipe of Yuorie stored with all her furniture in so little a forme that the wings of a bee did couer it So I esteeme more that which this great Prince did at that time in this small corner of his Dominions then many more specious actions which others extoll to the heauens Now by this meanes the victorious ensignes of the Crosse were replanted in all the wayes and publicke places of those quarters ād whereas a little before there had bene one erected very solemnely at Ennemassa neare vnto Geneua a certaine Minister made a little treatise against the honour therof containing a sharpe and venimous inuectiue to which therefore it was deemed fit to make answere And my Lord Claudius de Granier my Predecessour whose memorie is in benediction did impose the burthen vpon me according to the power which he had ouer me who beheld him not onely as my Bishope but also as a holy seruant of God I made therefore this answere vnder this Title A Defence of the Banner of the Crosse and dedicated it to his Highnesse partly to testifie vnto him my most humble submission and partly to render him some small thanksgiuing for the care which he tooke of the Church in those parts Now a while agoe this Defence is reimprinted vnder the prodigious tittle of PANTHALOGIE or Treasure of the Crosse a Title whereof I neuer dream't as in truth I am not a man of that studie and leasure nor yet of that memorie to be able to put together so many peeces of worth in one booke as it might beare the name of TREASVRE or PANTHALOGIE besids that I abhorre such insolent Frontispices A Sot or senselesse Creature we him call VVho makes his Portall greater then his Hall In the yeare 1602. the obsequies of the Magnanimous Prince Philipe Emanuel of Loraine Duke of Mercurie who had done so many braue exploits vpon the Turke in Hungarie that all Christianitie was bound to conspire to honour his memorie were celebrated at Paris I being there But aboue all the rest Lady Marie of Luxembourg his widowe did for her part all that her heart and the Loue of the dead could suggest vnto her to solemnize his funeralls And because my Father my Grand Father and great Grand Father had bene brought vp Pages to the most illustrious and most excellent Princes of Martigues his Father and Predecessours she eyed me as an hereditarie seruant of the house and made choice of me to make the funerall Sermon in this so great a celebritie where there were not onely diuers Cardinalls and Prelats but certaine Princes also Princesses Marshalls of France knights of the Order yea and the Court of Parleament in Bodie I made then this funerall Sermon and pronounced it in this so great an assemble in the great Church of Paris And for so much as it contained a true abridgment of the heroicall feats of the deceased Prince I did easily cause it to be imprinted at the request of the widowe-Princesse whose request was to me a law Now I dedicated that Peece to Madame the Duchesse of Vandome as yet a girle and a very young Princesse yet one in whom was alreadie apparently seene the straines of that excellent vertue and pietie which at this day shine in her worthy of the extraction and and breeding of so denote and pious a mother While this Sermon was in the presse I heard that I was made Bishope so that I came presently hither to be consacrated and to begin my Residence and vpon it was proposed vnto me how necessarie it was to aduertise the Confeslariouses of some important points for this reason I wrote 25. aduertisments which I caused to be printed to get them more esily dispersed amongst those to whom I directed them but since they haue bene reimprinted in diuers places Three or foure yeares after I put out the Introduction to a deuote life vpon the occasion and in the manner which I haue put downe in the Preface thereof touching which I haue nothing to saie to thee my deare Reader saue onely that though this little booke haue generally had a gracious and gentle acceptance yea euen amongst the most graue Prelats and Doctours of the Church yet escaped it not the rude censure of some who did not meerely blame me but bitterly taunted me in publicke for that I tell Philothe that dauncing is an action indifferent in it selfe and that for recreations sake one may make Quodlibets and I kowing the manner of these censures I praise their intention which I thinke was good Yet should I haue desired that they had pleased to haue considered that the first proposition is drawen out of the cōmon and true doctrine of the most holy and learned Diuines which I put downe for such as liue in the world and Court that withall I doe carefully incultate the extreame dangers which are foūd in dauncing and touching the second proposition it is not myne but that admirable king's S. Lewis a Doctour worthy to be followed in conducting Courtiers to a deuote life For I beleeue if they had weighed this their Charitie and discretion had neuer permitted their Zeale how rigorous and austere soeuer to haue armed their indignation against me And to this purpose my deare reader I coniure thee to be gracious and fauorable vnto me in reading this Treatise and though thou shouldst find the style a little and a little onely I assure my selfe it shall be different from that which I vsed in writing vnto
Philothie and both of them much different from that which I vsed in the defence of the Crosse know that in nine-teene yeares one learnes and vnlearnes many things that the language of the warrs differs from that of Peace and that a man vseth one manner of speach to young Prentises an other to old iorneymen My purpose is here to speake to soules that are aduanced in deuotion for you must know that we haue in this towne a congregation of young maides and widowes who being retired from the world doe liue vnanimously in God's seruice vnder the protection of his most holy mother and as their pietie and puritie haue often times giuen me great consolations so haue I striuen to returne them the like by a frequent distribution of the holy word which I haue announced vnto them as well in publike sermons as in spirituall conferences yea and that continually in the presence of diuerse Religious men and people of great pietie whence I was often to treate of the most delicate feelings of pietie passing beyond that which I had saied vnto Philothie And I owe a good part of that which now I communicate vnto thee to this blessed assemblie because she that is the mother of them and doth rule knowing that I was writing vpon this subiect and yet that scarcely was I able to accomplish it without Gods very speciall assistance and their continuall sollicitation she tooke a continuall care to praie and make me be praied for to this end and holily coniured me to gather together all the odde ends of leasure which she iudged might be spared here and there from the presse of my incumbrances and to employe them in this And because I beare a great respect to this good soule she had God knowes no little power to animate myne in this occasion I began indeede long agoe to thinke of writing of holy Loue but that thought came farre short of that which this occasion caused to be produced an occasion which I declare vnto you so nakedly and sincerely to the imitation of the Auncients that you may know that I wite onely vpon occasion and that I may find you more fauorable The Pagans held that Phidras neuer represented any thing so perfectly as the DIVINITIE nor Apelles as Alexander One is not alwayes alike happie If I fall short in this Treatise let thy goodnesse flie home and God blesse thy reading To this end I haue dedicated this worke to the Mother of dilection and to the Father of cordiall Loue as I dedicated the Introduction to the Heauenly Child who is the Sauiour of Louers and the Loue of the saued Certes as women while they are strong and able to bring forth their children with ease choose commonly their worldly friends to be their Godfathers But when their feeblenesse and indisposition makes their deliuerie difficile and dangerous they inuoke the Saints of Heauen and vow to make their children be christned by some poore bodie or by some deuote person in the name of S. IOSEPH S. FRANCIS OF ASSICIA S. FRANCIS OF PAVLA S. NICHOLAS or to some other of the Blessed who may obtaine of God their safe deliuerie and that the child may be borne aliue So I while I was not yet Bishope hauing more leasure and lesse apprehension to write I dedicated my little works to Princes of the earth but now being ouercharged with my charge and hauing a thousand impediments I consecrate all to the Princes of Heauen to th' end they may obtaine for me the ligâ—t which is requisite and that if so it may pleaâ— the Diuine will these my writings may haue a birth profitable and fruitfull Thus my deare Reader I beseech God to blesse thee and to enrich thee with his loue Meane while from my very heart I submit all my writings my words and actions to the correction of the most holy Catholike Apostolike and Romaine Church knowing that she is the Pillar and soliditie of truth wherein she caÌ„ neither be deceiued nor deceiue vs and that none caÌ„ haue God for his Father who will not haue this Church for his Mother ANNESSâ— the day of the most louing Apostles S. PETER and S. PAVLE 1616. Blessed be God THE TABLE OF THE CHAPTERS CONTAINED IN this Treatise The first number shewes the Chapter The second the Page THE TABLE OF THE FIRâ—T BOOKE CONTAâ—NING A PREparatioâ— to the whole Treatise THat for thâ— beautie of humane nature God gaue the â—â—uernment of all the faculties of the soule 〈◊〉 the will Chap. 1. pag. 1. How the wâ—â— diuersly gouernes the powers of the soule Chap. 2. pag. 4. How the will gouerns the â—suall appetite Cha. 3. pag. 7. That loue rules ouer all iâ— affections and passions yea gouerns the will albeâ—â— the will hath also a dominion ouer it Chap. 4. pag. 12. Of the affections of the will Chap. 5. pag. 15 How the Loue of God doth rule ouer other Loues Chap. 6. pag. 19 A description of Loue in generall chap 7. pag. 22 VVhat that coÌ„ueniencie is which doth excite loue ch 8. 28 That loue tends to vnion chap. 9. pag. 32 That the vnion which loue pretends is spirituall chap. 10. pag. 35. That there are two portions in the soule and how chap. 11. pag. 44. That in these 2 portions of the soule there are found 4. different degrees of reason chap. 12. pag. 49 The difference of loues chap. 13. pag. 53 That charitie ought to be named loue chap. 14. p. 55 Of the conueniencie betwixt God and man ch 15. p. 57 That we haue a naturall inclination to loue God aboue all things chap. 16. 61 That we haue not naturally the power to loue God aboue all things chap. 17. 64 That the naturall inclination which we haue to loue God is not without profit chap. 18. 67 THE TABLE OF THE Second Booke THE HISTORIE OF THE GENEration or heauenly birth of Diuine Loue. THat the diuine perfections are but one onely yet an infinite perfection chap. 1. pag 71 Touching the diuine prouidence in generall chap. 3. p. 79 Of the supernaturall prouidence which God vseth towards reasonable creaturs chap. 4. pag. 85 That the heauenly prouidence hath prouided man of a most abundant Redemption cha 5. 90 Of certaine speciall fauours exercised by the diuine prouidence in the Redemption of man chap. 6. 93 How admirable the diuine prouidence is in the diuersitie of graces giuen to men chap. 7. 97 How much God desires we should loue him chap. 8. 100 How the eternall loue of God doth preuent our hearts with his inspirations to th' end we might loue him chap. 9. pag. 104 How we often times repulse the inspiration and refuse to loue chap. 10. 108 That the diuine bountie's will is that we should haue a most excellent loue chap. 11. 112 That diuine inspirations leaue vs in our libertie to follow or repulse them chap. 12. 116 Of the first feelings of Loue which diuine inspirations cause in the soule before she yet receiue
faith ch 13. 121 Of the feeling of the Diuine loue which is had by faith chap. 14. 126 Of the great feeling of loue which we receiue by holy hope chap. 15. 130 How loue is practised in hope ch 16. 133 That the Loue which is practised in hope is very good though imperfect cha 17. 137 That loue is exercised in penance and first that there are diuerse sorts of penance ch 18. 141 That Penance without loue is imperfect ch 19 146 How there is mixture of Loue and sorrow in Contrition chap. 20. pag. 148 How our Sauiour louing inspirations doe assist and accompanie vs to faith and charitie chap. 21. 154 A short description of Charitie cha 22. 159 THE TABLE OF THE Third Booke OF THE PROGRESSE AND Perfection of Loue. THat holy loue may be augmented still more and more in euery of vs. chap. 1. pag. 162 How easie our Sauiour hath made the encrease of loue ch 2. pag. 166 How a soule in Charitie makes progresse in it chap. 3. pag. 170 Touching holy perseuerance in sacred Loue. ch 4. 178 That the happinesse to die in heauenly Charitie is a speciall gift of God chap. 5. 182 That we cannot attaine to a perfect vnion with God in this mortall life ch 6. 186 That the Charitie of Saints in this mortall life doth equalise yea sometimes passe that of the Blessed chap. 7. pag. 189 Of the incomparable loue of the mother of God our B. Lady chap. 8. 191 A Preparation to the discourse of the vnion of the Blessed with God chap. 9. 196 That the precedent desire shall much encrease the vnion of the Blessed with God ch 10. 200 Of the Vnion of the Blessed soules with God in seeing the Diuinitie chap. 11. 202 Of the eternall vnion of the blessed spirits with God in the vision of the eternall birth of the Sonne of God chap. 12. pag. 206 Of the vnion of the Blessed with God in the vision of the Holy Ghost's production ch 13. 209 That the Light of Glorie shall concurre to the vnion of the Blessed with God chap. 14. 213 That there shall be different degrees of the vnion of the Blessed with God chap. 15. 215 THE TABLE OF THE Fourth Booke OF THE DECAY OR RVINE of Charitie THat while we are in this mortall life we may loose the loue of God chap 1. pag. 219 How the soule waxeth coole in holy Loue. chap. 2. pag. 223 Hâ—w we forsake heauenâ—y loue for that of Creaturs chap. 3. pag. 227 That heauenly loue is lost in a moment chap. 4. pag. 232 That the sole cause of the decay and slackening of Charitie is in the creaturs will chap. 5. pag. 235 That we ought to acknowledge the loue we beare to God to be from God chap. 6. pag. 239 That we must auoide all curiositie and humbly repose in Gods most wise prouidence chap 7. pag. 244. An exhortation to the affectionat submission which we are to make to the Decrees of the diuine prouidence chap. 8. pag 249 Of a certaine remainder of loue which oftentimes stayes in the soule t at hath lost Charitie chap. 9. pag 254 How dangerous this imperfect loue is chap 10. pag 258 A meanes to discerne this imperfect Loue. chap. 11. pag. 260 THE TABLE OF THE Fift Booke OF THE TWO PRINCIPAL EXERcises of holy loue performed by complacence and beneuolence OF the sacred Complacence of loue and first in what it consisteth chap. 1. pag. 264 How by holy complacence we are made as little children at our Sauiours breasts chap. 2. pag. 269 That a holy complacence giues our heart to God and makes vs feele a continuall desire in enioying him chap. 3. pag. 274 Of a louing condoling by which the complacence of loue is better declared chap. 4. 280 Of the commiseration and Complacence of loue in our Sauiours Passion chap. 5. 284 Of the Loue of Beneuolence which we exercise towards our Sauiour by way of desire chap. 6. 288 How the desire to exalte and magnifie God doth separate vs from inferiour pleasures and makes vs attentiue to the Diuine perfections chap. 7. 291 How holy Beneuolence doth produce the Diuine well-beloueds Praises chap. 8. 294 How Beneuolence makes vs inuoke all Creaturs to God's Praise chap. 9. 300 How the desire we haue to praise God makes vs aspire to heauen chap. 10. 303 How we practise the Loue of Beneuolence in the praises which our Sauiour and his mother giue to God chap. 11. 307 Of the soueraigne praise which God giues vnto himselfe and how we exercise Beneuolence in it chap. 12. pag. 312 THE TABLE OF THE Sixt Booke OF THE EXERCISES OF HOLY Loue in Praier A Description of mysticall Diuinitie which is no other thing then praier chap. 1. pag. 317 Of Meditation the first degree of Praier or mysticall Diuinitie chap. 2. 323 A description of contemplation and touching the first difference that there is betwixt it and meditation chap. 3. pag. 329 That loue in this life takes his origine but not his excellencie from the knowledge of God chap. 4. 331 The second difference betwixt meditation and contemplation chap. 5. 336 That we doe contemplate without paine which it a third difference betwixt it and meditation chap. 6. 340 Of the louing recollection of the Soule in Contemplation chap. 7. 345 Of the repose of a soule recollected in her well-beleeued chap. 8. 350 How this sacred repose is practised chap. 9. 354 Of diuers degrees of this repose and how it is to be conserued chap. 10. 357 A continuation of the discourse touching the diuers degrees of holy repose and of any excellent abnegation of a mans selfe practised therein chap. 11. 360 Of the melting and liquifaction of the soule in God cha 12. pag. 365 Of the wound of loue chap. 13. 370 Of some other meanes by which loue wounds the heart chap. 14. 375 Of the amourous languishment of the heart wounded with loue chap. 15. 380 THE TABLE OF THE Seauenth Booke OF THE VNION OF THE SOVLE with her God which is Perfected in Praier HOw loue vnits the soule to God in Praier chap. 1. pag. 388 Of the diuers degrees of the holy vnion which is made in Praier ch 2. pag. 395 Of the soueraigne degree of vnion by suspension or rauishment ch 3. 400 Of Rapture and of the first species of the same chap. 4. pag. 406. Of the second Species of Rapture ch 5. 409 Of the signes of a good Rapture and of the third species of the same ch 6. 412 How Loue is the life of the soule with a continuation of the extaticall life ch 7. 417 An admirable eâ—â—â—ertation of S. Paule to the extaticall and supernaturall life ch 8. 420 Of the supreame effect of affectiue loue which is the death of Louers and first of such as died in loue chap. 9. pag. 425 Of some that died by and for Diuine Loue. chap. 10. pag. 429. How some of the heauenly Louers died euen of Loue. ch 11 pag 431.
these Motiōs were Affections of the Intellectuall or Resonable appetite not Passions of the Sensuall 2. How often doe we feele Passions in the sensuall appetite of desires contrarie to the Affectiōs which at the same time we perceiue in the Reasonable appetite or will The young man mentioned by S. HIEROME did fairely with his teeth cut of his tongue and spet it in the face of that accursed woman which inflamed him to carnalitie did he not testifie therby an extreame Affection of Displeasure in his will contrarie to that Passion of Pleasure which by force she made him feele in his Concupistible or sensible Appetite How often doe we tremble amidst the dangers to which our will brought vs and makes vs remaine How often doe we Hate the Pleasure wherin the sensuall appetite delightes it selfe and Loue the Spirituall good wherin it is disgusted In this confisteth the warre which we daiely experience betwixt the Spirit and Flesh betwixt our exteriour Man which depends of Sense and our interiour which depends of Reason betwixt the old Adam which followeth the appetits of his EVE or Concupiscence and the new Adam which doth second heauenly wisdome and holy Reason 3. The STOIKES as S. AVGVSTINE deliuers denying that a wise-man hath Passions doe confesse notwithstanding as may Appeare that he had affections which they termed EVPATHIES or Good Passions or else CONSTANCIES with CICERO for they saied the wiseman did not Couit but will onely was not Light of heart but Setledly ioyefull that he had no Feare but onely a Foresight and Precaution so that he was not moued but by Reason and according to Reason for this cause they peremptorily denied that a wise-man could euer be Sorrowfull that being caused by present Euill whereas no Euill can befale a wise-man syth that no man is hurt but by himselfe following their MAXIME And certes THEOTIME they did not amisse to holde that EVPATHIES or Good Affections reside in the Reasonable part of man but they erred much in auerring that there were no Passions in the Sensitiue part and that Sorrow did not touch a wisemans heart For omitting what they them selues had experienced in this behalfe as hath bene touched by this meanes they might conclud that wisdome might depriue one of Mercy which is a vertuous sorrow touching our hearts and working thē to a desire to deliuer our neighbour from the euill which he endureth Nor doth EPICTETES the best mā amongst the Pagās follow this errour that Passions doe not make Insurrections in a wiseman as S. AVGVSTINE doth witnesse showing further that the dissension of STOIKES and other Philosophers about this subiect was but a meere dissension in words and strife in language 4. Now the Affections which we feele in Our reasonable part are more or lesse Noble and Spirituall according as their Obiect is more or lesse Sublime and as they are in a more eminent degree of the mind for some of them proceede from the Discourse which we make following the Experience of Sense others are formed by a Discourse drawne from Humane Sciences others rising from a Discourse which is made according to Faith and finally there are some which haue their Origin from the simple Taste and Repose which the Soule hath in Veritie and the will of God The first are called Naturall affections For who is he that doth not naturally desire Health commoditie of Meate Drinke and Cloth Sweete and Agreeable conuersation The second are named Reasonable as being altogether founded vpon the spirituall Knowledge of Reason by which our will is excited to seeke the Tranquillitie of the minde morall Vertues true Honour a Philosophicall Contemplation of heauenly things The third sort of Affections are termed Christian because they issue from Discourse deriued from the Doctrine of our Sauiour Christ which causeth in vs a Loue of voluntarie Prouertie perfect Chastitie the Glorie of Heauen But the Affections of the supreeme degree are instiled Diuine and Supernaturall because God himselfe doth poure them into our hearts and they ayme at and tend to him without the helpe of any Discourse or naturall Light as it is easie to conceiue and we will hereafter speak of the Restes and gustes which are practised in the Sanctuarie of the soule And these supernaturall Affections are principally three the Loue of the mind towards the beautie of the mysteries of faith a Loue towards the profit of things promised vs in the other life and a Loue towards the soueraigne Bountie of the thrice holy and eternall Diuinitie How the Loue of God doth rule ouer other Loues CHAPTER VI. 1. THe will doth gouerne all the other faculties of mans Soule yet is she gouerned by her Loue which makes her such as he is Now of all loues that of God holds the Septer and hath a commanding authoritie so inseparably vnited vnto him and so proper to his nature that if he be not Maister he ceaseth to be and perisheth 2. ISMAEL was not Coheire with Isaac his younger brother ESAV was appointed to be his younger brothers seruant IOSEPH was not onely honoured by his brethren but euen by his Father yea and his Mother also in the person of BENIAMIN as by dreames in his youth he had foreseene Certes it is not voide of mysterie that the youngest of these brethren bore away the aduantage from the eldest Diuine Loue is truely the last begotten of all the Affections of mans heart For as the Apostle saieth that which is Naturall is first and that which is spirituall is after But this last borne inherites all the authoritie and self-Selfe-loue as an other ESAV is deputed to his seruice and not onely all the other motions of the Soule as his brethren doe adore and are subiect vnto him but also the Vnderstanding and will which are to him as Father and Mother All is subiect to this heauenlie Loue who will either be King or nothing who cannot liue but reigne nor reigne if not in a soueraigne manner 3. ISAAC IACOB and IOSEPH were supernaturall children For their Mothers SARA REBECCA and RACHEL being sterill by nature conceiued them by the grace of the Diuine Bountie and for this cause they were established Maisters of their brethren so diuine Loue is a child of miracle syth that mans will cannot conceiue it if it be not poured into our hearts by the holy Ghost And as supernaturall it must preside and reigne ouer all the affections yea euen ouer the Vnderstanding and will 4. And be it there are other supernaturall motions in the soule Feare Pietie Force Hope as ISAAC and BENIAMIN were Supernaturall children of RACHEL and REBECCA yet is diuine Loue still Maister Heire and Superiour as being the Sonne of promise syth that in vertue of it heauen is promised to man Saluation is showen to Faith prepared for Hope but is giuen onely to Charitie Faith points out the way to the Land of Promisse as a Pillar of cloudes and fire to wit CLEARDARKE Hope doth feede vs with
feeblenesse and tendernesse of the one doth exalt and make more apparant the prudence and assurance of the other and euen this dissimilitude is agreeable on the other side children loue olde men because they see them buisie and carefull about them and that by a secret instinct they perceiue they haue neede of their directions Musicall concord stands in a kind of discord in which vnlike voices doe correspond making vp altogether one sole Close of proportion as the dissimilitude of precious stones and flowres doe make the gratefull compositiō of Imbosture and Diaprie so Loue is not caused alwayes by Resemblance and Sympathie but by Correspondance and Proportion which consisteth in this that by the vnion of one thing to another they may mutually receiue one anothers perfection and so be bettered The head doth not resemble the bodie nor the hand the arme yet they haue such a Correspōdance and are seated so neerely together that by their mutuall neighbourhood they doe meruelously enterchāge perfection so that if these parts had each one a distinct soule they would haue a perfect mutua◠Loue not by Similitude but by Correspondance which they haue in their mutuall perfection For this cause the melancolie and ioyefull soure and sweete haue often a correspondance of mutuall affection by reason of the mutuall impressions which they receiue one of an other by which their humours are reciprocally moderated But when this mutuall Correspondance meetes with similitude Loue without doubt is engendred more efficaciously for Similitude being the true picture of Vnitie when two like things are vnited by a proportion to the same end it seemes rather to be an Vnitie then an Vnion 11. The Sympathie then betwixt the Louer and the Beloued is the first source of Loue and this Sympathie or Conueniencie consisteth in a Correspondance which is no other thing then a mutuall aptitude making things proper to be vnited and mutually to communicate their perfections but this will be cleared in the processe of this booke That loue tends to vnion CHAPTER IX 1. THe great Salamon in a delitiously admirable ayre doth sing our Sauiours loues and those of the deuote soule in that diuin worke which for it's excellent sweetnesse is instyled the Canticle of Canticles And to rayse our selues in a more easie flight to the consideration of this spirituall loue which is exercised betwixt God and vs by the correspondance which the motions of our hearts haue with the inspirations of his diuine Maiestie he makes vse of a perpetuall representation of the loues of a chaste Shepheard and shamefast Shepheardesse Now making the Spouse or Bride first begin the parlie by manner of a certaine surprise of loue he makes her at the first onset lance out her heart in these words let him deigne me a kisse of his mouth Doe you marke THEOTIME how the soule personated by this Shepheardesse doth pretēd no other thing by the first expression of her desire thē a chast vnion with her spouse protesting that it is the highest ayme of her ambition and onely thing she breathes after For I pray you what other thing would this first sigh intimate Let him deigne me with a Kisse of his mouth 2. A Kisse from all ages as by naturall instinct hath bene imployed as a representation of perfect loue that is the vnion of hearts and not without cause we send out and muster the passions and motions which our soule hath common with brute beasts by our eyes eye-browes forehead and countenance in generall by his face a man is knowē saieth the Scripture and Aristotle giuing a reason why ordinarily great mens faces onely are pourtrated t' is saieth he that the countenances teach what they are 3. Yet doe we not vtter our discourse nor the thoughts which proceede from the spirituall portion of our soule called reason by which we are distinguished from Beasts but by words and in consequence by helpe of the mouth in so much that to poure out ones soule and scatter ones heart is nothing else but to speake Poure out your hearts before God saieth the PSALMIST that is expresse and turne the affections of your hearts into words And SAMVEL'S pious Mother pronouncing her praiers allthough so softly that one could hardly discerne the motion of her lips I haue poured out saieth she my heart before God in this wise one mouth is applyed to another in kissing to testifie that they desire to poure our one soule into the other reciprocally to vnite them in a perfect vnion and for this Reason in all times and amongst the most saintly men the world had the kisse hath bene a signe of loue and affection and such vse was vniuersally made of it amongst the auncient Christians as the great S. PAVLE testifieth when writing to the ROMAN'S and CORINTHIANS he saieth Salute mutually one another in a holy kisse And as diuerse doe witnesse IVDAS in betraying our SAVIOVR made vse of a Kisse to discouer him because this diuine SAVIOVR was accustomed to kisse his Disciples when he met them and not onely his Disciples but euen little Children whom he tooke louingly in his armes as he did him by comparison of whom he so solemnely inuited his APOSTLES to the loue of their Neighbours who as IANSENIVS reporteth was thought to haue bene S. MARTIAL 4. Thus then the Kisse being a liuely marke of of the vnion of hearts the Spouse who hath no other pretention in all her endeuours and pursuits then to be vnited to her beloued let him kisse me saieth she with a kisse of his mouth as if she had cryed out so many sighes and inflamed grones as my heart incessantly sobs out will they neuer impetrate that which my heart desires I runne alas shall I neuer gaine the prise for which I lance my selfe out which is to be vnited heart to heart spirit to spirit to my God my Spouse my life when will arriue the happie houre in which I shall poure my soule into his heart and that he will turne his heart into my soule that we may liue inseparable in that happie vnion 5. When the holy Ghost would expresse a perfect loue he alwayes in a manner makes choice of the word Vnion or Coniunction amongst the multitude of the faithfull saieth S. LVCKE there was but one heart and one soule our SAVIOVR praied for all the faithfull that they might be but on same thing SAINT PAVLE doth aduertise vs to conserue vnitie of minde by the vnion of peace These Vnities of heart soule and spirit doe signifie the perfection of Loue which ioynes many soules in one for so it is saied that IONATHAS his soule was glewed to DAVIDS that is to saie as the Scripture addeth He loued DAVID as his owne soule The great APOSTLE of FRANCE as well according to his owne Dictamē as that of HIEROTHEVS who he citeth writeth I thinke a thousand times in one Chapter OF DIVINE NAMES that Loue is of a Nature vnifying vniting referring recollecting
the botton of nature till she met with her obiect which sodenly excited and in a sort awakened strikes the stroke and turnes the yong Partridge's appetite to her former dutie T is the like THEOTIME of our heart which though it be couied nourished and bred amongst corporall base and terreane things and in a manner vnder the winges of nature notwithstanding at the first view it takes of God vpon the first intelligence it receiues of him it 's Naturall and prime inclination to loue God which was dull and imperceptible doth waken in an instant and of a sodaine appears as a sparke from amongst the finders which touching our will lanceth her with Supreame loue dew vnto the Soueraigne and prime principale of all things That we haue not naturally the power to loue God aboue all things CHATPER XVII 1. THe Eagle hath a good heart and that seconded with a strong winge for flight yet hath she imcomparably more sight then winge and doth cast with quicker dispatch and in further distance her eye then her bodie so our soules animated with an holy naturall inclination towards the Diuinitie hath farre more light in her Vnderstanding to see how much it is amiable then force in her will to loue it in effect For sinne hath much more debilitated mans will then dimmed his Reason and the rebellion of the sensuall appetite which we call Concupiscence doth indeede disturbe the Vnderstanding but it is quite contrarie to the will stirring vp against it seditions and reuoults so that the poore will wholy infirme and shaken with continuall assaults which Concupiscence waigeth against her cannot make so great progresse in diuine Loue as Reason and Naturall inclination suggesteth that she ought to doe 2. Alas THEOTIME how faire arguments not onely of a great knowledge of God but also of a great inclination towards him haue those great Philosophers SOCRATES PLATO TRISMEGISTVS ARISTOTLE HIPPOCRATES SENECA EPICTETES left behind them SOCRATES the most laudable amongst them came to the cleare knowledge of the vnitie of God and felt in himselfe such an inclination to loue him that as S. AVGVSTINE witnesseth many were of opinion that he neuer had other ayme in teaching morall Philosophie then to purifie their witts for the better contemplation of the Soueraigne good which is the most indiuisible Diuinitie And for PLATO he doth sufficiently declare himselfe in his definition of Philosophie and of a Philosopher saying that to doe the part of a Philosopher is nothing else but to loue God and a Philosopher no other thing then A Louer of God What shall I saie of great ARISTOTLE who so efficaciously proues God's vnitie and spoake so honorably of it in diuerse occurrences 3. But ô eternall God! those great witts which had so great knowledge of the Diuinitie and so great a propension to loue it wanted all of them force and courage to loue it well indeede By visible things they came to the inuisible things of God yea euen to his eternall vertue and Diuinitie saieth the Apostle in so much as they are inexcusable as hauing knowne God and not hauing glorified him as God nor rendred him thankes Indeede they glorified him in some sort attributing vnto him the soueraigne Titles of honour yet did they not glorifie him as they ought that is they glorified him not aboue all things not hauing the heart to ruinate Idolatrie but cōmunicated with it detaining Veritie which they knewe prisoner by iniustice in their hearts and preferring the honour and vaine repose of their life before the honour due vnto God they vanished in their owne knowledge 4. Is it not great pitie THEOTIME to see SOCRATES as PLATO reports speake vpon his death-bed concerning the Gods as though there had bene many he knowing so well that there was but one onely Is' t not a thing to be deplored that PLATO who vnderstoode so clearely the truth of the Diuine vnitie should ordaine that sacrifice should be done to many Gods And is it not a lamentable thing that TRISMEGISTVS should so basely lament and plaine the abolishment of Idolatrie who in so many occasions had spoaken so worthily of the Diuinitie But aboue all I admire the poore good man EPICTETES whose words and sentences are so sweete in our tongue translated by the learned and faire Plume of the R. F. D. IOHN of S. FRANCIS Prouinciall of the Congregation of the FVLIANS in GAVLE not long agoe exposed to our view For what a pitie was it I pray you to see this excellent Philosopher speake of God some times with such gust feeling and Zeale that one would haue taken him for a Christian comming from some holy and profound meditation and yet againe at diuerse times mentioning the Pagan Gods Alas this good man who knewe so well the vnitie of God and had so much gust in his bountie why had he not a pious iealousie of the diuine honour to th' end not to flatter or dissemble in a matter of so great consequence 5. In somme THEOTIME our catiue nature disinabled by sinne is like our countrie Palme-trees which in deede make some imperfect productions and as it were essayes of fruite but to beare entire ripe and seasoned Dates is reserued for a better Climate for euen so certes mans heart doth naturally produce certaine Onsets of God's loue but to proceede so farre as to loue him aboue all things which is the fullnesse of loues grouth due vnto this Supreame goodnesse this is proper onely to hearts animated and assisted with heauenly grace being in the state of holy charitie and this little imperfect loue of whose touches nature in her selfe is sensible is but a will without will a will that would but will not a sterill will which doth not produce true effects a will sicke of the Palsie which seeth the healthfull Pond of holy Loue but hath not the strength to throw herselfe into it to conclude this will is an abortiue of the good will and hath not necessarie life and generous vigour to preferre God in effect before all things Whervpon the Apostle in person of the sinner cries out There is will in me but I find not the meanes to accomplish it That the naturall inclination which we haue to loue God is not without profit CHAPTER XVIII 1. BVt seeing we haue not power naturally to loue God aboue all things why haue we naturally an inclination to it Is not Nature vaine to incite vs to a Loue which she cannot bestow vpon vs Why doth she moue in vs a thirst of a precious water wherof she cannot make vs drinke Ah THEOTIME how good God was with vs the perfidiousnesse which we did commit in offending him deserued truely that he should haue depriued vs of all the markes of his beneuolence and of the fauour which he deigned to our nature when he imprinted vpon her the light of his diuine countenance and indued our hearts with a ioyfulnesse to perceiue themselues inclined to the loue of the diuine
hath left in man deepe markes of his anger yea euen a middest the graces of his Mercy as for example the necessitie of death sicknesse labours the rebellion of the sensualitie yet the Diuine Assistance hauing the vpper hand of all these takes pleasure to conuert these miseries to the greatest aduantage of such as loue him making Patience rise out of their trauailes the Contempt of the world out of the necessitie of death a thousand victories ouer Concupiscence and as the Rainebowe touching the Thorne ASPALATHVS makes it more odoriferous then the Lillie so our Sauiours Redemption touching our miseries makes them more profitable and amiable then Originall Iustice could euer haue bene The Angels in heauen saieth our Sauiour doe more ioy in one penitent sinner them in nintie nine iust and so the State of Redemption is an hundred times better then that of Innocencie Verily by being watered with our Sauiours Blood caused by the Isoppe of the Crosse we are reduced to a whitnesse incomparably more excellent then the snow of innocencie returning out of the Flood of health with NAMAN more pure and vnspotted as though we had neuer bene Leprous to th' end that the diuine Maiestie as he hath also ordained we should doe might not be ouercome by euill but ouercome euill by good that his Mercy as a sacred oyle might keepe aboue Iudgment and his commiseration surpasse all his workes Of certaine speciall fauours exercised by the diuine prouidence in the Redemption of man CHAPTER VI. 1. CErtainly God doth admirably show the riches of his incomprehensible power in this great varietie of things which we see in Nature Yet doth he make the Treasurs of his infinite Bountie more magnificently appeare in the incomparable varietie of benefits which we acknowledge in Grace For THEOTIME he was not content with the holy excesse of his Mercy in sending to his people that is to Mankind a generall and vniuersall Redemption by meanes wherof euery one might be saued but moreouer he diuersified it in so many sorts that his Liberalitie did shine amiddest that varietie and that varietie againe did mutually imbellish his Lliberalitie 2. And following this he first of all prepared for his most holy Mother a fauour worthy the loue of a Sonne who being most wise omnipotent and good was to prouide himselfe of a Mother to his liking and thefore he ordained that his Redemption should be applied to her by way of a preseruatiue to th' end that sinne which ranne from generation to generation might stop before it came at her so that she was ransomed in so excellent a manner that although the Torrent of originall iniquitie came rolling her vnfortunate waters vpon the Conception of this sacred Lady euen with as great impetuositie as against the daughters of ADAM yet being arriued there it did not dare a further passage but made a sodaine staie as did of old the waters of Iordaine in the daies of IOSVE and for the same respect for the flood stopt his course in reuerence of the Ark of Alliance which passed and originall sinne made his waters retire adoring and dreading the presence of the true Tabernacle of Eternall Alliance 3. In this sort then God deturned all bondage from his glorious Mother giuing her the good of both the states of humane nature retaining the Innocencie which the first ADAM had lost and enioying in an excellent sort the Redemption which the second did acquire Whence as a garden of election which was to bring fourth the fruite of life she was made florishing in all sorts of perfections This sonne of eternall loue hauing thus decked his Mother with a Robe of gold wrought in faire varietie that she might be the Queene of his right hand that is to saie the first of the elect which should enioy the delightes of God's right hand so that this sacred Mother as being altogether reserued for her Sonne was by him infranchised not onely from damnation but euen from all danger of damnation giuing her Assurance of grace and the Perfection of grace not vnlike an Aurora who beginning to appeare encreaseth continually in brightnesse till perfect day light Admirable redemption Master-pece of the Redemour and Prime of all Redemptions by which the sonne with a truly filiall heart preuented his Mother in the benedictions of sweetnesse he preserued her not onely from sinne as he did the Angels but euen from all danger of sinne and euery thing that might diuert of hinder her in the exercise of holy Loue. Protesting that amongst all the reasonable Creaturs he had chosen this Mother was his onely Doue his entirely perfect his wholie deare well beloued without all paragon and comparison 4. God also appointed other sauours for a small number of rare Creaturs whom he would assure from the perill of damnation as certainly he did S. IOHN BAPTIST and probably IEREMIE with certaine others which the Diuine Prouiuidence seased vpon in their mothers wombe and stated vpon them a Perpetuitie of Grace by which they might remaine firme in his Loue though subiect to delaies and veniall sinnes which are contrarie to the perfection of Loue not to Loue it selfe and these soules in regard of others are as Queenes continually crowned with Charitie holding the principall place in the loue of their Sauiour next to his Mother who is Queene of Queenes A Queene not onely crowned with Loue but with the Perfectiō of loue yea which is yet more crowned with her owne Sonne the soueraigne obiect of Loue being that childrē are theire Fathers and Mothers crownes 5. There are yet other soules which God determined for a time to leaue exposed to the danger not of loosing their saluation but yet in perill to loose his Loue yea he permitted them to loose it in effect not assuring them Loue for the whole time of their life but onely for the periode therof and for certaine precedent times Such were the APOSTLES DAVID MADELAINE and diuerse others who for a time remained out of God's grace but in the end being throughly conuerted they were confirmed in grace vntill death so that though from thence they continued subiect to imperfections yet were they exempt from all mortall sinne and consequently from danger of loosing the Diuine loue and were as the heauenly spouse his sacred soules adorned indeede with a wedding garment of this holy loue yet for all that not crowned a crowne being an ornament of the head that is of the prime part of a man now the first yeares of the Soules of this ranck hauing bene subiect to terreane loue they were not to be adorned with the crowne of heauenly loue but it is sufficient for them to weare the Robe which renders them capable of the marriage-bede with the heauenly Spouse and to be eternally happie with him How admirable the diuine prouidence is in the diuersitie of graces giuen to men CHAPTER VII 1. THere was then in the eternall Prouidence an incomparable fauour for the Queene of Queenes
Mother of faire Dilection and altogether most entirely perfect There were also for certaine others some speciall fauours After this the soueraigne Bountie poured an abundance of graces and benedictions vpon the whole race of mankind and the nature of Angels with which all were watered as with a light which illuminateth euery man comming into this world euery one receiued their portion as of seed which falls not onely vpon the good ground but vpon the high way amōgst thornes and vpō rockes that all might be vnexcusable before the Redeemour if they should not imploy this most aboundant Redemption for their soules health 2. But albeit THEOTIME that this most aboundant sufficiencie of grace be thus poured vpon all humane nature and that in this we are all equall that a rich aboundāce of benedictions is presented to vs all yet the varietie of these fauours is so great that one cannot saie whether the greatnesse of these graces in so great a diuersitie or the diuersitie in such greatnesses be more admirable For who sees not that the meanes of Saluation amongst Christians are greater and more efficacious then amongst Barbarians and againe that amongst Christians there are People and Townes where the Pastors are more profitable and capable Now to denie that these exteriour meanes were benefits of the diuine Prouidence or to doubt whether they did auaile to the saluatiō and perfection of soules were to be vngratfull to the diuine Bountie and belye certaine experience by which we see that ordinarily where these exteriour helpes abound the interiour are more efficacious and succeede better 3. Certes as we see that there are neuer found two men perfectly resembling th' one thother in naturall giftes so are there neuer any found wholy equall in supernaturall ones The Angels as great S. AVGVSTINE and S. THOMAS assure vs receiued grace with proportion to the varietie of their naturall conditions Now they are all either of a different species or at least of a different condition being they are distinguished one from another therfore according to the diuersitie of Angels there are different graces And though grace is not giuen to men according to their naturall conditions yet the diuine sweetenesse ioyeth and as one would saie exulteth in the production of graces infinitly diuersifying them to the end that out of his varietie the faire enamell of his Redemption and mercy might appeare whence the Church vpon the Feasts of euery Confessour and Bishop doth sing There was not found the like to him and as in heauen none knowes the new name saue him that receiues it because ech one of the Blessed hath his owne a part according to the new beeing of glorie which he attained So in earth euery one doth receiue a grace so particular that all are diuerse Our Sauiour doth also compare his grace to Pearles which as Plinnie saith are otherwise called Vnions because euery one of them are so singular in their qualities that neuer two of them are found perfectly like And as one starre is different from another in brightnesse so shall one passe another in glorie a sure signe of their aduantage in Grace Now this varietie in Grace or this grace in varietie composeth a most sacred beautie and most sweete harmonie reioysing all the holy citie of the heauenly Hierusalem 4. But we must be very warie neuer to make enquirie why the supreame wisdome bestowes a GRACE rather vpon one thē another nor why she makes her fauours abound rather in one behalfe thē another No THEOTIME neuer enter into this curiositie For hauing all of vs sufficiently yea abundantly that which is requisite to saluation what reason can any creature liuing haue to complaine if it please God to bestow his graces more amply vpon one then another If one should demand why God made MELONS greater then STRAWBEARIES or LYLIES greater then VIOLETS why ROSMARIE is not a ROSE or why the Clouegillow flour is not a Turnesole why the Peacocke is more beautifull then the Rate or why the Figue is sweete and the Lemmā sourishe one would laugh at such demandes and saie poore man sith the beautie of the world doth require varietie it is necessarie there should be difference and inequalitie in things and that the one should not be thother For which cause the one is little th' other great the one bitter the other sweete the one more the other lesse faire Now it is the same in supernaturall things euery one hath his gifte one thus and another thus saieth the Holy Ghost It is then an impertinencie to search why S. PAVLE had not the grace of S. PETER or S. PETER that of S. PAVLE why S. ANTONIE was not S. ATHANASIVS or he S. HIEROME for one would answere these demands that the Church is a garden diapred with infinite flowers it was necessary then they should be of diuerse quantities diuerse coulours diuerse odours in fine of different perfections euery of them haue their worth grace and beautie and all of them in the collection of their varieties doe make vp a most gratefull perfection of beautie How much God desires we should loue him CHAPTER VIII 1. ALthough our Sauiours Redemption be applyed vnto vs in as many different manners as there be soules yet so notwithstanding that the vniuersall meanes of our Saluation is Loue which goes through all and without which nothing is profitable as elsewhere we shall declare The Cherubin was placed at the gate of the earthlie Paradice with his firie sword to teach vs that none shall enter into the heauenlie Paradice who is not pearced through with the sword of loue For this cause THEOTIME the sweete IESVS who bought vs with his blood desireth infinitly that we should loue him that we might eternally be saued and desires we might be saued that we might loue him eternally his loue tending to our saluation and our saluation to his loue Ah saieth he I came to put fire into the world to what end but that it should burne But to set out more to the life the vehemencie of his desire he commandeth vs this loue in admirable termes Thou shalt loue saieth he the Lord thy God with all thy heart with all thy soule with all thy force this is the first and greatest Commandement Good God THEOTIME how amourous the diuine heart is of our loue had it not bene sufficient to haue published a permission by which we might haue had leaue to loue him as LABAN permitted Iacob to loue his faire RACHEL and to gaine her by seruices ah no! he made a further declaration of his amourous passion of loue to vs and commandes vs to loue him with all our powre least the consideration of his maiestie and our miserie which puts vs in so great a distance and inequalitie or other pretext whatsoeuer might diuert vs from his loue In which THEOTIME he well shewes that he did not leaue in vs a naturall inclination to loue for nothing For to th' end it might not
and perfection not vnlike vnto Bees who hauing their extraction from honie haue also their foode from it 2. Wherefore like as Pearls are not onely bred of dew but fed also with it the Mother-pearls to this end opening their shels towards Heauen to begge in a manner the droppes which the fresh aire makes fall at the breake of the day so we hauing receiued Faith Hope ād Charitie of the heauenly Bountie we ought alwaies to turne and bend our hearts thitherwards thence to obtaine the continuation and augmentation of the same vertues O Lord doth the holy Church our mother teach vs to saie giue vs the encrease of faith hope and charitie And it is done in imitation of those that saied to our Sauiour Lord encrease faith in vs and following the counsell of S. PAVLE who assures vs that God onely is able to make all grace abound in vs. 3. It is God therefore that giues this encrease in consideration of the imploimēt which we make of his grace as it is written to him who hath that is who doth imploy the fauours receiued more shall be giuen and he shall abound Thus is our Sauiours exhortation practised Heape vp treasurs in heauen as though he should saie to your precedent good workes adde still new ones for Fasting and Almes deedes are the peeces wherof your treasurs are to consists Now as amongst the treasurs of the Temple the poore widdowes mite was much esteemed and as indeede by the addition of many little peeces the treasurs waxe great and a greater value is set vpon them so the least of little good workes though performed euen somewhat coldly and not according to the whole latitude of the Charitie which is in vs is agreeable to God and esteemed by him In such sort that though of themselues they cannot cause any encrease in the precedent loue being of lesse force then it yet the Diuine Prouidence waighing and out of his goodnesse highly prising them doth forthwith reward them with encrease of Charitie for the present and for the time to come with a more ample glorie in heauen 4. THEOT the delicious honie is the Bee 's Maister-peece nor yet is their waxe therefore neglected but is an honour to their labours Louing hearts ought to endeuour to bring forth workes full of feruour and of high value to the end they might puissantly augment Charitie yet if they bring forth some of lesser value they shall not loose their recompence for God will take them in good part that is to saie he will therby loue them a little more Nor doth God euer loue a soule that is in Charitie more without bestowing also vpon her more Charitie our loue towards him being the proper and speciall effect of his loue towards vs 5. By how much more liuely we looke vpon our picture in a looking glasse by so much more attentiuely it lookes vpon vs againe and by how much more louingly God doth cast his gracious eies vpon our soule which is made to his Image and liknesse our soule mutually with so much more attention and feruour is fixed vpon the Diuine Goodnesse answering according to her littlenesse all the encrease of Diuine Loue which this soueraigne sweetenesse work 's in her The Councell of Trent saieth thus If any saie that iustice receiued is not conserued yea that it is not augmented by good workes in the sight of God but that workes are onely the fruites and signes of iustification acquired and not the cause of its encrease let him be accursed Doe you marke THEO how iustification wrought by Charitie is augmented by good works and which is to be noted by good works without exceptiō for as S. Bernard saieth excellently well vpon another passage nothing is excepted or nothing is distinguished the Councell speakes of good workes indistinctly and without reseruatiō yet giues to vnderstand that not onely the great and feruent but also the little and faint workes doe cause the encrease of Charitie but the great ones in a greater manner the little ones in a lesser 6. Such is the loue which God beares to our soules such his desire to make vs encrease in the loue which we owe to him The Diuine sweetenesse renders all things profitable vnto vs takes all to our aduantage and turnes all our endeuours though neuer so faint and of low condition to our gaine 7. In the commerce of morall vertues little works bring no encrease to the vertue whence they proceede but contrariwise if they be very little doe impaire it for a great Liberalitie doth perish while she is busied in bestowing things of smale value and of liberalitie becomes niggardnesse But in the traficke of vertues which issue from God's mercy and especially from Charitie euery worke returnes profit Nor is it strang that sacred Loue as king of vertues hath nothing either great or smale which is not amiable sith the Baulme tree prince of sweete trees beares neither barke nor leafe that is not odoriferous and what could loue bring fourth that were not worthie of loue or did not tend to loue How a soule in Charitie makes progresse in it CHAPTER III. 1. LEt 's make vse of a Parabole THEO seeing it was a methode that pleased the Soueraigne Maister of Loue which we are to teach A great and braue King hauing espoused a most amiable young Princesse and hauing on a certaine day led her into his secret Closet there to conuerse with her more at his pleasure after some discourse he saw her by a certaine sudden accident fall downe as dead at his foote Alas he was extreamely astonished at this and it did well nigh put him also into a sownd for she was dearer to him then his owne life Yet the same Loue that gaue him this assault of griefe did fourthwith giue him strength to sustaine it and put him into action to th' end that with an incomparable promptitude he might remedie the euill of the deare Companion of his life so that with a nimble speede opening a Dresser which stood by he takes a cordiall water infinitly precious and hauing filled his mouth with it by force he opēs the closed lippes and teeth of his well-beloued Princesse thē breathing and spurting the precious liquor which he held in his mouth into his poore Loues who lay in a sownd and poureing the rest of the glasse vpon her nose her temples and about her heart he made her returne to her selfe and senses againe that done he helpes her vp softely and by vertue of remedies doth so strengthen and bring her to life that she begins to stand and walke fairely with him but in no sort without his helpe for he goes assisting and sustaining her vnder the arme till at length he laied to her heart an Epetheme so precious and of so great vertue that finding her selfe entirely restored to her wounted health she walkes all alone her deare Spouse not now surtaiening her so much but onely holding her right hand softly
Paraduenture she dreamed that as our Sauiour had often sleept in her bosome as a tender lampkin vpon his mothers flanke so she sleept in his pearced side as a WHITE DOVE in the caue of an assured rocke so that her sleepe was wholy like to an extasie according to the operation of the spirit though to the bodie it was a sweete and gracious rest and repose But if euer she dreamed as did the auncient Ioseph of her future greatenesse when in heauen she should be clothed with the Sunne crowned with starrs aÌ„d the moone at her feete that is wholy enuironed with her sonnes glorie crowned with that of the Saints and the world vnder her or else if as Iacob she saw the progresse and fruite of her sonnes Redemption for the loue of Angells and men THEO who could euer imagine the immensitie of so great delightes ô what confereÌ„ces with her deare child what deliciousnesse from euery side 5. But marke I pray you that I neither doe nor will saie that this so priuileged a Soule of the Mother of God was depriued of the vse of reason in her sleepe Many are of opinion that Salomon in that rare yea and true dreame in which he demanded and receiued the gift of incomparable wisdome did truely exercise his free-will by reason of the iudicious eloquence of the discourse he made of his choice full of discretion and the most excellent Praier which he vsed and all these without any mixture of impertinences or distractioÌ„s of mind But how much more reason is there that the mother of the true Salomon had the vse of reason in her sleepe that is to saie as Salomon himselfe made her speake that her heart watched while she slept Surely it was a farre greater maruell that S. IOHN had the exercise of reason in his mothers wombe And why then should we denie her a lesse for whom and to whom God did more fauours then either he hath or shall doe for all creaturs besides 6. To conclud as the precious stone Abeston doth by a perlelesse proprietie conserue for euer the fire which it hath conceiued So the virgin-Mothers heart remained perpetually inflamed with holy loue which she receiued pf her sonne yet with this difference that the Abestons fire as it cannot be extinguished so it cannot be augmeÌ„ted but the virgins sacred flames sith they could neither perish diminish nor remaine in the same estate neuer ceased to take vncredible encrease euen vnto heauen the place of their origine So true it is that this Mother is the Mother of FAIRE DILECTION that is as the most amiable so the most louing and as the most louing so the most beloued mother of this onely sonne who againe is the most amiable most louing and most beloued sonne of this onely Mother A Preparation to the discourse of the vnion of the Blessed with God CHAPTER IX 1. THe triumphant loue which the Blessed in heauen doe exercise consisteth in the finall vnuariable and eternall vnion of the soule with God But what is this vnion 2. By how much more agreeable and excellent obiects our senses meete withall by so much more ardently aÌ„d greedily they giue themselues to the fruition of them By how much more faire delightfull to the veiw and duely lightened they are by so much the eye doth more eagarly aÌ„d liuely behould them and by how much more sweete and pleasant voices or musicke are the attention of the eare is more drawen vnto them So that euery obiect doth exercise a puissant yet amiable violence vpon its proper senses a violence lesse or more strong according as the excellencie is lesse or greater prouided alwayes that it be proportionable to the capacitie of the SeÌ„se which desires to enioy it for the eye which doth please it selfe so much in light cannot yet support the extreamitie of it nor fixe it selfe vpon the sunne And be musicke neuer so sweete if loude and too nigh it doth importune and offend our eares TRVTH is the obiect of our vnderstanding and consequently takes no other content then to discouer and know the truth of things as TRVTH is more excellent so the vnderstanding doth applie it selfe more deliciously and attentiuely to the consideration of it What pleasure thinke you had these auncient Philosophers who had so excellent a knowledge of so many faire TRVTHES in nature Verily they reputed all pleasurs as nothing in comparison of their well beloued Philosophie for which some of them quitted honours others great riches others their countrie yea some there were who deliberatly pulled out their eyes depriuing themselues for euer of the fruition of the faire eÌ„d agreeable corporall light that with more libertie they might applie themselues to the consideration of the veritie of things by a spirituall light for so we reade of Democrites So delicious is the knowledge of truth Hence it was frequent with Aristotle that humane Felicitie and Beatitude coÌ„sisteth in wisdome which is the knowledge of eminent truth 3. But when our mind raised aboue naturall lights begins to see the sacred truthes of faith ô God THEO what ioy the soule melts with pleasure hearing the voice of her heauenly Spouse whom she finds more sweete and delicious theÌ„ the honie of all humane knowledges 4. God hath imprinted vpon all things created his trace gate or foote-steppes so that the knowledge we haue of his diuine Maiestie by creaturs seemes no other thing then God's trace and that in coÌ„parison of it Faith is a veiw of the very face of the diuine Maiestie which we doe not yet see in the cleare day of Glorie but as it were in the breake of day as it happened to IACOB neere vnto the Torrent IABOC for though he saw not the Angell with whom he wrastled saue in the weake light of the day breake yet rauished with contentment he ceased not to crie I haue seene the Almightie face to face and my soule hath bene saued ô how delightfull is the holy light of faith by which we know by an infallible certitude not onely the historie of the beginning of creaturs and their true vse but euen that of the eternall birth of the great and soueraigne DIVINE WORD to and for whom all was made and who with the Father and the holy Ghost is one onely God most singular most adorable and blessed for euer Amen Ah! saieth S. HIEROME to his Paulina the learned Plato neuer knew this Eloquent Demosthenes was ignorant of it How sweete thy words are to my palace ô God quoth that great king sweeter then honie to my mouth was not our heart burning while he spoake to vs in the way saied those happie pilgrims of Emaus speaking of the flames of loue with which they were touched by the word of faith But if diuine TRVTâ—ES be so sweete being proposed in the obscure light of faith ô God what shall they be when we shall contemplat them in the light of the noone-day of glorie 5. The Queene of Saba
by which we consider him as source of Grace so will he bestow vpon vs the LIGHT OF GLORIE by which we shall contemplat him as fountaine of Beatitude and eternall life but a fountaine THEOT which we shall not contemplate a farre off as we doe now by faith but we shall see it by the LIGHT OF GLORIE being couered and swallowed vp in it The Duckers saieth Plinie who fishing for precious stones diue into the water doe take oile in their mouthes that by scattering it they might haue more day to see in the waters where they swime THEO the Blessed hauing diued and plunged themselues into the Ocean of the Diuine essence God will poure into their vnderstandings the sacred LIGHT OF GLORIE which will giue them day in the Abisse of this inaccessible light that so by the LIGHT OF GLORIE they may see the LIGHT OF THE DIVINITIE In God the fountaine is Of Life and heauenly blisse His brightnesse shall appeare To vs in th'-rayon cleare Of his day which shall be Our day of IVBILIE That there shall be different degrees of the vnion of the Blessed with God CHAPTER XV. 1. NOw this light of Glorie THEO shall be the measure of the sight and contemplation of the Blessed and according as we shall haue lesse or more of this holy splendour we shall see more or lesse clearely and consequently more or lesse happily the most holy Diuinitie which as it is beholden ād diuersly looked vpō so it will make vs diuersly glorious Certes in this heauenly Paradise all the SPIRITS see all the Diuine Essence yet no one of them nor all of them together doth or can see it entirely No THEO for God being most singularly one and most simply indiuisible one cannot see him without seeing all But being infinite without limite without bounds or measure at all in his perfection there neither is nor can be any capacitie out of himselfe who can euer totally comprehend or penetrate the infinitie of his Goodnesse infinitly essentiall and essentially infinite 2. This created light of the visible Sunne which is limited and finite is in such sort all seene of all those that doe behold it that it is neuer totally seene of any one of them nor of all together It is in a manner so with all our senses Amongst many that heare excellent musike though all of them heare it all yet some heare it not so well nor with so much delight as others according as their eares are lesse or more delicate MANNA had all tasts to all that eate it yet differently following the diuersitie of their appetits who tooke it yet was it totally tasted of none for it had more different tasts then the Israelits had varietie of gusts THEO we shall see and taste in heauen all the Diuinitie but neuer any of the Blessed nor all together shall euer see or taste it totally This infinite Diuinitie shall still haue infinitly more excellences then we sufficiencie and capacitie and we shall haue an vnspeakable content to know that after we haue satiated all the desire of our heart and fully replenished the capacitie thereof in the fruition of an infinite good which is God neuerthelesse there will remaine in this infinitie infinite perfections to be seene enioyed and possessed which his diuine Maiestie knowes and sees it onely comprehending it selfe 3. So fishes enioye the incredible vastnesse of the Ocean but neuer any fish nor yet all the multitude of fishes euer sawe all the armes of the Sea or wet their sinnes in all its waters Birds doe sport in the open aire at their pleasure but neuer any birde nor yet all the flok's of birds together did euer beat with their winges all the regions of the aire or arriue at the supreame region of the same Ah THEO our soules shall freely and according to the full extēt of their wishes swime in the Ocean and soare in the aire of the Diuinitie reioycing eternally to see that this aire is so infinite this Ocean so vast that it cannot be measured by their winges and that enioying without all reserue or exception all this infinite Abisse of the Diuinitie yet shall they neuer be able to equalize their fruition to this infinitie which remaines still infinitly infinite beyond their capicitie 4. And at this the Blessed SPIRITS are rauished with two admirations first at the infinite beautie which they contemplate secondly at the Abisse of the infinitie which remaineth to be seene in this same beautie O God how admirable is that which they see but ô God how much more admirable is that which they see not And notwithstanding THEO the most sacred beautie which they see being infinite it doth entirely satisfie and satiate them and enioying it with content according to the rancke which they hold in heauen because God's amiable prouididence hath so determined it they conuerte the knowledge they haue of not possessing or not being totally to possesse their obiect into a simple complacence of admiration in which they haue a soueraigne ioye to see that the beautie they loue is so infinite that it cannot be totally knowen but by it selfe For in this doth the Diuinitie of this infinite Beautie or the Beautie of this infinite Diuinitie consist The end of the third Booke THE FOVRTH BOOKE OF THE DECAY OR RVINE OF CHARITIE That while we are in this mortall life we may loose the loue of God CHAPTER I. I. WE make not these discourses for those great soules of Election whō God by a most speciall fauour doth so maintaine and confirme in his loue that they runne no hazard of loosing it We speake for the rest of mortalls to whom the Holy Ghost doth addresse these aduertisements he that stands let him take heede that he fall not hold what thou hast be carefull and labour that by Good workes you may assure your vocation in sequele whereof he makes them make this Praier doe not cast me from before thy face doe not take from me thy SPIRIT and leade vs not into temptation to th' end they may worke their saluation with a holy trembling and sacred feare knowing that they are not more constant and strong to conserue Gods loue then was the first Angell his followers and Iudas who receiuing it loosed it and in loosing it loosed themselues for euer nor then Salomon who hauing lost it holds the whole world in doubt of his damnation nor then ADAM EVE DAVID S. PETER who being children of Saluation fell yet for a space from the loue without which there is no saluation Alas THEO who shall then haue assurance to conserue sacred loue in the nauigation of this mortall life sith as well in earth as heauen so many personages of incomparable dignities suffered so fearefull shipwrakes 2. But ô eternall God how is it possible will you saie that a soule that loues God can neuer loose it for where loue is it resisteth sinne and how comes it to passe then that sinne gets entrie there sith
that loue is strong as death sharpe in battaile as hell how can the forces of deth or hell that is sinne vanquish loue which at least doth equalize them in strength and doth passe them in friends and right Yea how can it be that a reasonable soule that hath once relished so great a sweetenesse as is that of heauenly loue can euer willingly swallow the bitter waters of sinne children though children being fed with milke with butter ād honie abhorre the bitternesse of wormewoode and Orpin being readie to fall downe with weeping when they are constrained to take them All then o true God the soule once ioyned to the goodnesse of the Creator how can she forsake him to follow the vanitie of the creature 3. My deare THEO the heauens them selues stand amazed their ports doe burst with feare and the Angels of peace are lost in astonishment at this prodigious miserie of mans heart abandoning so amiable a good to ioyne it selfe to things so deplorable But haue you neuer seene the little marueill which euery one knowes and yet few knows the reason of it when a full barrill is broched the wine will not runne vnlesse it haue aire giuen from aboue which yet happens not to barrels already drawen on for they are no sooner open but the wine runnes Certes in this mortall life though our soules abound with heauenly loue yet are they neuer so full therwith that by temptation this loue may not depart but in heauē when the sweetenesse of Gods beautie shall occupie all our vnderstanding and the delightes of his Goodnesse shall wholy satiate our wills so that there shall be nothing which the fullnesse of his loue shall not replenish no obiect though it penetrate euen to our hearts can euer draw or make rūne one sole drope of the precious liquour of our heauenly loue And to think to giue aire aboue that is to deceiue or surprise the vnderstanding it shall no more be possible for it shall be immouable in the apprehension of the soueraigne TRVTH 4. So wine well purified and separated from the lees is easily keept harmelesse when it is tossed and troubled but that which is vpon the lees is in continuall danger and as for vs so long as we are in this world our soules are vpon the lees or tartar of a thousand humours and miseries and consequently easie to be changed and turned into their loue But being in heauen where as in the great feast described by Isaie there shall be wine purified from the dregges we shall be no longer subiect to change but shall be inseparably vnited by loue to our soueraigne good Here in the twie-light of day breake we are affraide that in lieu of the Spouse we fall vpon some other obiect which may delay and deceiue vs but when we shall find him aboue where he takes his repast and repose in the cleare day of glorie there will be no occasion to be deceiued for his light will be too cleare ād his sweetenesse will tye vs so closely to his goodnesse that we shall not haue the power to will to vntye our selues 5. We are like to Corall which in the sea the place of it's origine is pale-greene weake bowing and a pliable shrub but being pulled out of the sea as from it's mothers wombe it becomes almost a stone firme and impliable changing it's pale-greene into a liuely vermillion for so we being as yet amidst the sea of this world the place of our birth are obnoxius to strang changes pliable vpon euery occasion by inspiration to the right hand of heauenly loue by temptation to the left of terrene loue But if being once drawen out of this mortalitie we shall haue changed the pale-greene of our doubtfull hopes into the liuely red of assured fruition we shall neuer more be moueable but make a setled demoure for euer in eternall loue 6. It is impossible to see the Diuinitie and not loue it but here below where we doe not see it but onely haue a glimps of it through the cloudes of faith as in a myrror our knowledge is not yet so perfect as not to leaue entrie to the surprises of other obiects and apparant good which through the obscuritie mixed with the certaintie and veritie of faith doe insensibly steale in as little fox cubs and demolishe our florishing vine To conclude THEO when we haue charitie our free-will is deck't with her wedding garment which as she can still keepe on if she please in well doing so she can put it of if she please in offending How the soule waxeth coole in holy Loue. CHAPTER II. 1. THe soule is often contristated and afflicted in the bodie yea euen to the forgoing of many of the members thereof which remaine depriued of motion and sense though she neuer forsake the heart where she is still entirely till the periode of life So charitie is sometimes so quelled and made to languish in the heart that it doth scarcely appeare in any action though yet the remaine entire in the supreame region of the soule And then it is that vnder the multitude of veniall sinns as vnder finders the fire of holy Loue remaines couert its light being smothered though not deaded or extinguished for as the presence of the Diamant doth hinder the exercise and action of the Adamants propertie in drawing iron ād yet doth not depriue her of it hauing her operatiō as soone as the obstackle is remoued so the presence of veniall sinns doth in no sort depriue charitie of her force and power to worke yet doth it as it were benume and depriue her of the vse of her actiuitie So that she remaines sterill and barren without action Certes nor veniall nor yet the affection to veniall sinne is contrarie to the essentiall resolution of charitie which is to preferre God before all things because by this sinne we loue things besides reason not against reason we deferre a little too much and more thē is conuenient to creatures yet doe not we preferre them before the Creator we make more delay then is fitting in terrene things yet doe we not for all that forsake heauenly things In fine this kind of sinne doth impeach vs in the way of charitie but doth not put vs out of it and therefore veniall sinne not being contrarie to Charitie it neuer destroies her either wholy or partially 2. God signified to the Bishope of Ephesus that he had forsaken his prime charitie when he saieth not that he was without charitie but onely that he was not such as in the beginning that is that he was not now prompt feruent flourishing and frutefull as we are wount to saie of him who was braue cheerefull and frolicke and afterwards becomes harsh dull and lowtish that he is now the same man he was for our meaning is not that he is not the same in substance but onely in his actions and exercises And euen our Sauiour saieth that in the later daies the
had not the heart to stay by him but would haue left him saying ah I am not able to see this child dye is it strang then that Charitie the daughter of sweetenesse and heauenly delight cannot see her child dye which is a Resolution neuer to offend God so that still as free-will resolues to consent to sinne and therein killeth this holy resolution Charitie dyes with it fighing out these last words alas no neuer will I see this child dye In fine THE as the precious stone called PRASSIVS looseth its luster in the presence of any poison so in an instant the soule looseth her splendour grace and beautie which consisteth of holy loue vpon the entrie and presence of any mortall sinne whence it is written that the soule who sinneth shall dye That the sole cause of the decay and slackening of Charitie is in the creaturs will CHAPTER V. 1. AS it were a most wicked impudencie to attribute the works of holy loue done by the holy ghost in and with vs to the strength of our will so were it a shamelesse impietie to lay the defect of loue in vngratfull men on the want of heauenly assistance and grace For the holy Ghost cries in euery place to the contrarie that our ruine is from our selues that our Sauiour brought the fire of loue and desires nothing but that it should burne our hearts That saluation is prepared before the face of all nations light to lighten the gentiles and for the glorie of Israel That the diuine goodnesse would haue none to perish but that all come to the knowledge of truth that all be saued their Sauiour being come into the world that euery one might receiue the adoption of children And the wiseman doth clearely aduertise vs. Saie not it stikes of God And the sacred Concell of TreÌ„t doth inculcate diuinely to all the children of the holy Church that the Grace of God is neuer awaÌ„ting to such as doe what they can inuoking the diuine assistance That God doth neuer abandon such as he hath once iustified vnlesse they abandon him first So that if they be not a wanting to grace they shall obtaine glorie 2. In fine THEO our Sauiour is a light which doth illuminate euery one that comes into the world Diuers trauellers in a summers day about noone-tyde lay downe to repose in the shade of a tree but while their wearinesse aÌ„d the coolenesse of the shadowe keepes them a sleepe the Sunne aduancing himselfe towards them gaue iust vpon their eies his strongest light which by the glitter of his brightnesse made transparences as with smale raies about the Aple of those sleepers eyes and by the heate which pearced their eyelids forced them by a gentle violence to awake but some of them being awaked got vp and aduancing came happily to their lodging the rest did not onely not rise but turning their backes to the sunne and pulling their hats ouer their eyes there spent the day in sleeping till surprised by night being yet willing to make towards their lodging they straied hither and thither in the Forest at the mercy of mercilesse wolues and other sauage beastes Now tell me I praie THEO those that arriued ought they not to asscribe all their contentment to the sunne or to speak like a Christian to the sunns Creatour yes surely for it was high time and yet they dream't not of rising the sunne did them this good office and by a gentle warning of his light and heate came louingly to call them vp T' is true they resisted not his call but he also helped them much euen in that for he spred his light fairely vpon them giuing them a glimps of himselfe through their eyelids and by his heate as by his loue opened their eyes and vrged them to see his day 3. Contrariwise these poore strayers were they not to blame to crie in the woode Alas what haue we done to the sunne that he made vs not see his light as he did our Companions that we might haue arriued at our lodgings and not haue wandred in these hideous obscurities for who would not vndertake the sunns or rather Gods cause my deare THEO to answere these vnfortunate wretches What is it ô you wretches in a manner that the sunne could doe for you and did not his fauours were equall to all yee that slept He essaied you all with the same light touched you with the same raie scattered vpon you a like heate and accursed that you are though you saw your companions rise take their pilgrims stafe to gaine way you turned your backes to the sunne and would not make vse of his light nor be ouercome by his heate 4. See see now THEO what I would saie we are all pilgrims in this mortall life almost all of vs haue willingly slept in sinne God the sunne of Iustice darts vpon vs most sufficiently yea abundantly the beames of his inspirations warmes our hearts with his benedictions touching euery one with the allurements of his loue ah how chance it then that these allurements allure so few and yet draw fewer ah certainly such as first allured afterwards drawen doe follow the inspiration haue great occasion to ioye but not to glorie in it Let them ioye because they enioy a great good yet let them not glorie in it because it is by Gods pure goodnesse who leauing them the profit of their good worke reserues to himselfe the glorie thereof 5. But touching them that remaine in the sleepe of sinne ô what good reason they haue to lament sorrow weepe repent for they are in a most lamentable case yet haue they no reason to sorrow or complaine saue of themselues who despised yea rebelled against light were vntractable by inuitations and obstinate against inspirations so that malediction and confusion ought to follow their malice for euer they onely being authours of their ruine onely workers of their damnation So the Iaponians complaining to S. ZAVâ—RIVS their Apostle that God who had had so much care of other nations seemed to haue forgotten their predecessours not hauing giuen them the knowledge of himselfe by the want whereof they were lost The good man answered them that the diuine naturall law was engrauen in the hearts of all mortalls which if their forerunners had obserued the light of heauen had without doubt illuminated them as contrariwise hauing violated it they merited damnation An apostolicall answere of an Apostolicall man and resembling the reason giuen by the great Apostle of the losse of the auncient gentils whom he calles inexcusable for that hauing knowen good they followed euill for it is in a worde that which he doth inculcate in the first of his Epistles to the Romans miserie vpon miserie be vnto such as doe not acknowledge that their owne miserie proceeds from their malice That we ought to ackowledge the loue we beare to God to be from God CHAPTER VI. 1. THe loue of men towards God takes his beeing progresse and perfection from
how can this be vnderstoode that the Angels who see the Redeemour and in him all the mysteries of our saluation doe yet desire to see him THEO Verily they see him continually but with a viewe so agreeable and delicious that the complacence they take in it doth satiate them without taking away their desire and makes them desire without remouing their Sacietie the fruition is not lessened by the desire but perfected therby as their desire is not cloied but sharpned by the fruition 5. The fruition of a thing which doth continually content doth neuer fade but is renewed and flourisheth incessantly it is still agreeable still amiable The continuall contentment of heauenly louers produceth a desire perseuerantly content as their continuall desire doth beget in them a contentment perseuerantly desired The good which is finite in giuing the possession doth end the desire and in giuing the desire doth dispossesse while it cannot at once be possessed and desired But the infinite Good makes desire raigne with possession and possession with desire finding a way to saciate desire by a holy presence and yet make it liue by the greatnesse of its excellencie which doth nourish in all those that possesse it a continually contented desire and a contentment continually desired 6. Consider THâ—OT such as hold in their mouth the hearbe SCITIQVE for following report they are neither hungrie nor thristie so doth it saciate and yet doe they neuer loose appetite so deliciously doth it nourish them When our will meetes God she reposeth in him taking therein a soueraigne complacence yet without staying the motions of her desire for as she desires to loue so she loues to desire she hath the desire of loue and the loue of desire The repose of the heart consisteth not in immobilitie but in hauing want of nothing Not in not mouing but in not hauing neede to moue 7. The damned are in eternall motion without all mixture of rest we mortalls who are yet in this pilgrimage haue now motion now rest in our affections The Blessed haue continuall repose in their motion and continuall motion in their repose onely God hath repose without motion because he is soueraignely on substantiall and pure act And though according to the ordinarie condition of this mortall life we rest not in motion yet notwithstanding when we make essaies of the exercises of the immortall life that is when we practise the acts of holy loue we find repose in the motion of our affections and motion in the repose of the complacence which we take in our well-beloued receiuing hereby fore-tastes of the future Felicitie to which we aspire 8. If it be true that the Cameleon liues of aire wheresoeuer he goes in the aire he finds foode aÌ„d though he stirre from one place to another it is not to find wherewithall to be satiated but to exercise himselfe in his element as fishes in the sea Who desires God in possessing him doth not desire him to search him but to exercise affection euen in the good which he enioyes for the heart doth not make this motion of desire as pretending the fruition of a thing not had sith it is already had but as dilating it selfe in the fruition which it hath not to obtaine the Good but to recreate and please it selfe therein not to enioye it but to reioyce in it No otherwise then we moue our selues and goe to some delicious garden where being arriued we cease not to walke and stire our selues yet it is not to come thither but being there to walke and passe our time we went to enioye the pleasantnesse of the garden being there we walke to please our selues in the fruition of it Let not in length of time be found a space In which we cease to search t'Almighties face We alwayes seeke whom we alwayes loue saieth the Great S. AVGVSTINE Loue seekes whom it hath found not to haue him but to haue him still 9. Finally THEO the soule who is in the exercise of the loue of complacence cries continually in her sacred silence It suffiseth me that God be God that his Goodnesse be infinite that his perfection be immence whether I liue or not it little imports me sith that my deare well-beloued liues eternally a triumphant life Death it selfe cannot attristate a heart who knowes that its soueraigne Loue liues It is sufficient for a heart that loues that he whom it loues more then it selfe is replenished with eternall happinesse seeing that it liues more in him whom it loues then him whom it doth animate yea that it liues not but its well-beloued liues in it Of a louing condoling by which the complacence of loue is better declared CHAPTER IV. 1. COmpassion condoling commiseration or mercy is no other thing then an affection which makes vs share in the sufferaÌ„ces and griefes of him whom we loue drawing the miserie which he endures into our heart whence it is called MISERICORDIA as one would saie MISERIA CORDIS as complacence doth draw into the louers heart the pleasures and contentments of the thing beloued It is Loue that workes both the effectes by the vertue it hath to vnite the louers heart to the beloued by this meanes making the good and euill which they haue coÌ„mon betwixt them And that which happens in compassion doth much illustrate that which toucheth complacence 2. Compassion takes her grouth from the loue whence she proceedes So we see mothers doe deeply condole the afflictions of their onely children as the Scripture doth often testifie How great was the sorrow of Agars heart vpon the griefe of her Ismael whom she saw well nigh perish with thirst in the Desert How much did DAVIDS soule commiserate the miserie of his Absolon Ah doe you not marke the motherly heart of the great Apostle sicke with the sicke burning with zeale for such as were scandalized with a continuall dolour for the losse of the Iewes and dayely dying for his deare spirituall children But especially coÌ„sider how loue drawes all the paines all the torments trauells sufferances griefes wounds passioÌ„ crosse and death it selfe of our Redeemour into his most sacred Mothers heart Alas the same Nailes that crucified the bodie of this diuine child did also crucifie the mothers heart the same thrones which pearced his head did strike through the heart of this entirely sweete mother she endured the same miseries with her sonne by commiseration the same dolours by condoling the same passions by compassion to be short the sworde of death which transpearced the bodie of this best beloued sonne did stricke through the heart of this most louing mother whence she might well haue saied that he was to her a POSIE OF MIRRHE amidst her breastes that is in her bosome and in the midst of her heart IACOB hearing the sad though false newes of the death of his deare IOSEPH you see how he is afflicted with it ah saied he in sorrow I will descend to hell that is to saie to Lymbo into
bush of griefe and euen so I I am wholy inflamed with loue amōgst the thornie thickets of sorrow I am a Lillie enuironed with thornes doe not onely looke vpon the horrours of my pinching griefes but behold the agreeable beautie of my loues Alas this Diuine well-beloued louer doth suffer insupportable griefes this it is that toucheth my heart and makes me sound with anguish but he takes pleasure in suffering he loues his torments and dies with ioye to die with griefe for me wherefore as I greeue in his griefe so am I rauished with ioye in his loue I doe not onely sorrow with him but glorie in him 2. It was this loue THEO that drew the Stigmats vpon the louing Seraphicall S. FRANCIS and vpon the louing Angelicall S. CATHERINE of Scienna the vrgent wounds of her Sauiour the louing Complacence hauing sharpened the point of the dolourous compassion as honnie make the bitternesse of Wormewoode more pearcing and sensible as cōtrariwise the daintie smell of Roses is refined by the neighberhoode of Garlike which is planted neare the Rose-trees for so the louing Complacence which we haue taken in the loue of our Sauiour makes the compassion which we haue of his dolours more forcible as also passing from the compassion of sorrowes to the complacence of loues we take a more ardent and high content Then the griefe of loue and the loue of griefe is practised then the amourous compassion and dolourous complacence as another ESAV and IACOB striuing who should striue more puts the soule into incredible conuultions and agonies and as it were an extasie amourously dolorous and dolourously amourous And according to this the great soules of S. FRANCIS and S. CATHERINE felt incomparable loues in their dolours and matchlesse dolours in their loues when they were stigmatized perceiuing loue ioyfull to endure for a friend which our Sauiour exercised in the highest degree vpō the tree of the Crosse Thus is the precious vnion of our soule with God made which as a mysticall Beniamin is a child of griefe ād loue together 3. It cannot be expressed THEO how much our Sauiour desires to enter into our soules by way of this dolourous Complacence Alas saieth he open me the dore my deare sister my friend my doue my all-faire for my head is all to bedewed and my heires with the dropes of the night What is this dewe what are these dropes of the night but the paines and torments of his Passion Pearles as we haue many times saied are no other thing then dewie dropes which the nights freshnesse shewers downe vpon the face of the sea receiued in the shelles of Oysters or mother-pearles Ah! would the diuine louer of the soule saie I am oden with the paines and sweat of my passion which almost all passed either in the darknesse of the night or in the night of darknesse which the eclipsed sunne caused at the hight of the day Open then thy heart towards me as the mother-pearle doth hers towards heauen and I will poure downe vpon thee the dewe of my passion which shall turne into pearles of consolation Of the Loue of Beneuolence which we exercise towards our Sauiour by way of desire CHAPTER VI. 1. THe loue which God exerciseth towards vs is alwayes begun by beneuolence willing and effecting all the good that is in vs in which afterwards he takes complacence He made DAVID according to his heart by beneuolence because he found him according to his heart by Complacence He first created the world for man and man in the world indewing euery thing with such a measure of goodnesse as was proportionable to it out of his pure beneuolence then he approued all that he had done finding that all was very good and by complacence reposed in his worke 2. But contrariwise our loue towards God begins from the complacence which we haue in the soueraigne Goodnesse and infinite perfection which we know is in the Diuinitie then we come to the exercise of beneuolence And as the Complacence which God takes in his creaturs is no other thing then a continuation of his beneuolence towards them so the beneuolence which we beare towards God is nothing else but an approbation and perseuering in him 3. Now this loue of beneuolence towards God is practised in this sort we cannot with a true desire wish any good to God because his goodnesse is infinitly more perfect then we can either wish or thinke Desire is onely of a future good and no good is future to God sith that all good is so present to him that the presence of good in his Diuine Maiestie is no other thing then the Diuinitie it selfe Not hauing therefore power to make an absolute desire for God we doe make imaginarie and conditionall ones in this manner I haue saied ô Lord thou art my God who being full of thy owne infinite goodnesse can haue no wāt neither of my riches nor of any other thing but if by imagination of a thing impossible I could thinke thou had'st neede of any thing I would neuer cease to wish it thee euen with the losse of my life beeing and of all that the world hath And if being what thou art and which thou cannot but still be it were possible that thou couldst receiue any encrease of good ô God what a desire should I haue that thou hadst it In that case ô eternall Lord I would desire to see my heart conuerted into wishes and my life into sighes to wish thee such a good ah yet would I not for all this ô thou sacred well-beloued of my soule desire to haue power to desire any good to thy Maiestie yea I hartily please my selfe in this thy supreeme degree of goodnesse to which nothing can be added neither by desire nor yet by thought But if such a desire were possible ô infinte Diuinitie ô Diuine infinitie my soule would be that desire and no other thing then that so much would she be desirous to desire for thee that which she is infinitly pleased that she cannot desire seeing that her impotencie therein proceedes frō the infinite infinitie of thy perfection which outstrips all desire and cogitation Ah! ô my God how dearly I loue the impossibilitie of being able to desire thee any good sith that ryseth out of the incomprehensible immensitie of thy abundance which is so soueraignely infinite that if there be an infinite desire it should be infinitly saciated by the infinitie of thy Goodnesse which would conuert it into an infinite cōplacence These desires then by imagination of impossibilities may be sometimes profitably practised amongst great and extraordinarie feelings and feruours Thus as it is reported did the great S. AVGVSTINE often behaue himselfe pouring out in excesse of loue in these words Ah! Lord I am AVGVSTINE and thou art God but howbeit if that which neither is nor can be were that I were God and thou AVGVSTINE I would in changing my condition with thee become AVGVSTINE to the
our condition and so proper to testifie the respectfull loue we beare him that he hath ordained we should render and yeeld all honour and glorie vnto him 3. Thus then the soule who hath taken a great complacence in God's infinite perfection seeing that she cannot wish him any encrease of goodnesse because he hath infinitly more then she can either wish or conceiue desires at least that his name may be blessed exalted praised honoured and adored dayly more and more And beginning with her owne heart she ceaseth not to prouoke it to this holy exercise and as a sacred Bee flies hither and thither amongst the flowers of the diuine workes and excellencies gathering from them a sweete varietie of complacences whereof she works and composeth the honnie of heauenly benedictions praises and honourable confessions by which as farre as she is able she magnifies and glorifies the name of her well-beloued following the great Psalmist who hauing enuironed and as it were in Spirite runne ouer the wōders of the diuine goodnesse sacrificed vpon the Altar of his heart the mysticall Hoste of the out-cryes thereof in Canticles and Psalmes of admiration and Benediction My heart flies here and there Borne vp on fancies winge In admirations aire She heauenlily doth singe A Sacrifice of praise And on the Harpe she plaies A BENEDICITE To Sions heauenly Kinge But THEO this desire of praising God which holy Beneuolence doth excite in our hearts is insatiable for the soule that is touched with it would wish to haue infinite praises to bestowe vpon her well-beloued because she finds his perfections more then infinite so that finding her selfe to fall farre short of her aime she addes force to her affection to praise at least in some measure this most praiseworthy goodnesse and these endeauours of Beneuolence are meruellously augmented by complacence for according as the soule finds God good tasting more and more his sweetenesse and taking complacence in his infinit goodnesse she would also raise higher his benedictions and praises And againe as the soule waxeth hote in praising the incomprehensible sweetenesse of her God she enlargeth and dilateth the complacence she takes in him and by this enlargmēt she doth animate her selfe more earnestly to praise him So that the affection of complacence and that of praise by their reciprocall motions and incitements doe aduance one another with great and continuall encrease 4. So Nightingales according to Plinie takes such complacence in their songes that by reason of this complacence for fiue dayes and fiue nightes long they neuer leaue warbling forcing themselues to sing better in despight one of the other so that when they chirpe the best thy take a greater complacence and this encrease of complacēce carrieth them to force themselues to a better quauering augmenting in such sort their complacēce by their songe and their songe by their complacence that often they are seene to fall downe dead spliting their weeseells with the violence of singing Birdes worthy the faire name of Philomele sith they die in this sorte of and for the loue of melodie 5. O God THEOT how the soule ardently pressed with affection to praise God is touched with a dolour greatly delicious and a delight greatly dolorous when after a thousand essaies of praises she finds herselfe to come short Alas this poore Nightingale striues still to lance out her accents higher and perfect her melodie the better to sing the praises of her well-beloued By how much more she praiseth by so much she is more delighted in praising and by how much greater her delight in praising is by so much her displeasure is greater that she cannot yet more praise him and yet to find what content she can in this passion she vseth all endeauours and amidst them falls in languishment as it happened to the most glorious S. FRANCIS who in the pleasures he had to praise God and sing his Canticles of loue shed a great abundāce of teares ād through faintnesse let often fall what at such times he had in his hands remaining in languishment as a sacred Philomele ād eftsones lost breath in breathing after his praises whō he could neuer praise sufficiētly 6. But marke a fine similitude vpon this subiect drawen from the name which this louing saint gaue his religious for he called them Cygales by reason of the nightly praises they sunge to God Cygales THEO haue their breasts set with pipes as though they were naturall orgaines and to sing the better they liue onely of dewe which they take not by the beake for they haue none but sucke it by a certaine weesel they haue in the midst of their stomacke by which also they sed out their tunes with such a noyse that they seeme to be nothing but voice Now this is the state of the sacred Louer for all the faculties of her soule are as so many pipes which she hath in her breast to resound the well-beloued's Cāticles ād praises Her deuotion in the midst is the tongue of her heart according to S. BERNARD by which she receiues the dew of diuine perfections sucking and drawing them to her as her foode by the most holy complacence which she takes in them and by the same tongue of deuotion she tunes all her praiers Praises Canticles Psalmes Benedictions according to the testimonie of one of the most famous spirituall Cygales that euer was heard who sunge thus Blesse Sions King my Soule Inflamed with heauenly flame My powers my thoughts and all Cease not to speake his name For is it not as though he had saied I am a mysticall Cygale my soule my spirits my thoughtes all the faculties that are met together within me are organes Let all these for euer blesse the name and resound the praises of my God Summing vp thyne endlesse glorie I 'le spinne out an endlesse storie In singing onely which I 'le rest And thou Myne Aide shalt pleasure take To heare it for thy Mercies sake And helpe a sillie heart oppress 't How Beneuolence makes vs inuoke all Creaturs to God's praise CHAPTER IX 1. THe heart that is taken and pressed with a desire of praising the Diuine Goodnesse more then it is able after many endeauours goes often times out of it selfe to inuite all Creaturs to helpe it in it's designe As did the three children in the furnace in that admirable Canticle of Benedictions by which they excite all that is in Heauen in earth and vnder the earth to render thankes to the Eternall God in Blessing and praising him soueraignely as also the glorious Psalmist wholy moued by a holily irregular passion to praise God goes without order leaping from heauen to earth from thence to heauen againe inuoking pel-mel Angels fishes mountaines Waters Dragons Birdes Serpents Fire Haile Fogges assembling by his desires all creaturs to th' end that they all might conspire piously to magnifie their Creatour Some in their owne persōs celebrating the diuine praise others affording matter of praise by the
lameÌ„table voices and to testifie also that he made vse of holy mentall prayer he addes I will meditate as a doue winding and doubling my thoughtes within my heart by an attentiue consideration to excite my selfe to blisse and praise the soueraigne mercy of my God who hath brought me backe from deaths gate taking coÌ„passion of my miserie So saieth Isaie we will roare or rustle like Beares and meditating we will mourne as Doues the rustling of Beares doth resemble the exclamations which are made in vocall praier and the mourning of Doues is compared to holy meditation But to the end it may appeare that Doues doe not onely mourne in occasions of griefe but euen of loue also and ioye the sacred Spouse describing the naturall spring-time to expresse the graces of the spirituall spring-time the Turtles voice saieth he hath bene heard in our land because in the spring the Turtle begins to waxe hote with loue which by her more frequent song she testifieth and presently after my Doue shew me thy face let thy voice resound in my eares for thy voice is sweete and thy face comely and gracious He would saie THEO that the deuote soule is most agreeable vnto him when she presents her selfe before him and meditats to heate her selfe in holy spirituall loue as doe Doues to stirre vp their mates to a naturall loue So he that had saied I will meditate as a Doue putting his conceite into other words I will recall to mind saieth he all my yeares in the bitternesse of my soule for to meditate and to recall to mind to th' end to moue affection are the same thing Hence Moyses exhorting the people to recall to mind the benefits receiued of God he addes this reason to th' end you may obserue his commandements walke in his wayes and feare him And our Sauiour himselfe gaue this command to Iosue thou shalt meditate in the booke of the lawe day and night that therby thou mayest obserue and doe that which is written in it which in one of the passages is expressed by the word MEDITATE is declared in the other by RECALL TO MIND And to shew that an iterated thought and meditation tend to moue vs to affections resolutions and actâ—ons it is saied as well in the one as the other passage that we must recall to mind and meditate in the law to obserue and practise it In this sense the Apostle exhorts vs saying think diligently vpon him who sustained of sinners such contradiction against himselfe that you be not wearied fainting in your minds When he saieth think diligently it is as though he had saied meditate but why would he haue vs to meditate the holy passion not that we should waxe learned but that we should become patient and constant in the way of heauen 5. Meditation is a mysticall ruminating requisite that we might not be found vncleane to which one of the pious shepherdesses that followeth the sacred Sunamite inuits vs for she assures vs that holy write is as a precious wine worthy to be drunk not onely by the Pastours and Doctours but also to be diligently tasted chewed and ruminated as one would saie Thy throte saieth she wherein the holy words are formed is a best wine worthy of my well-beloued to be drunk with his lippes and ruminated with his teeth So the Blessed Isaac as a neate and pure Lambe towards night went out into the fields to recollect conferre and exercise his Spirit with God that is to praie and meditate 6. The Bee flies from flowre to flowre in the spring time not at all adueÌ„tures but of pourpose not to be recreated onely in the verdant diapring of the fieldes but to gather honie which hauing found she suckes and lodes her selfe with it thence carying it to her hyue she accommodates it artificially separating the waxe from it therof makeing the combe to reserue honie for the ensuing winter Such is the deuote soule in meditation she passeth from mysterie to mysterie not at randome or to solace her selfe onely in viewing the admirable beautie of those diuine obiectes but deliberatly and of set pourpose to find out motifes of loue or some heauenly affection and hauing found them she drawes them to her she relisheth them and lodes her selfe with them and hauing brought them home and placed them in her heart she selectes that which she finds most proper for her aduancement storing herselfe with fit resolutions against the time of temptation Thus the celestiall Spouse as a mysticall bee flies to the Canticle of Canticles now vpon the eyes now vpon the lippes cheekes and head haire of the well-beloued to draw from thence the sweetnesse of a thousand passions of loue to this effect noting in particular whatsoeuer she finds rare So that inflamed with holy loue she speakes with him puts interrogatories to him she harkes sighes aspires admires as he of his part fills her with delight inspiring her touching and opening her heart and streaming into it brightnesse lighte and sweetenesses with-out end but in so secrete a manner that one may rightly saie of this holy conuersation of the soule with God as the Holy Text saieth of God's with Moises that Moises being sole vpon the tope of the mountaine he spoke to God and God answered him A description of contemplation and touching the first difference that there is betwixt it and meditation CHAPTER III. 1. THEO Contemplation is no other thing then a louing simple and permanent attention of the mynd to holy things which you may easily perceiue by comparing it with meditation 2. The little younge Bees are called nymphes vntill they make honie and then they become Bees so praier is named meditation till such time as it haue produced the honie of deuotion and then it is conuerted into contemplation for as the Bee flies through the countrie meades to prey here and there and gather honie which hauing heaped together she takes in its sweetnesse so we meditate to gather the loue of God but hauing gathered it we contemplate God and are attentife to his Goodnesse by reason of the sweetnesse which loue makes vs find in it The desire we haue to obtaine diuine loue makes vs meditate but loue obtained makes vs contemplate for by loue we find out a sweetenesse so agreeable in the thing beloued that we cannot satisfie our mindes in seeing and considering it 3. Behould the Queene of Saba THEO considering by parcells the wisdome of Salomon in his answers in the beautie of his house in the magnificencie of his table in his seruants lodgings in the order that his Courtiours held in executing their charges in their apparrell and behauiour in the multitude of Holocausts which were offered in the Temple she was taken with an ardent loue which changed her meditation into a contemplation by which being rapt out of her selfe she vttered diuers words of extreame conteÌ„tment The sight of so many wonders begot in her heart an exceeding loue and that loue enkindled
amiable as his was amiably dolorous nor can we neuer loue him as his loue and death requireth There is yet another wound of loue when the soule knowes well she loues God and he treates her in such sort as though he knew not she loued him or were diffident of her loue for then my deare THEO the soule is put into an extreame anguish it being insupportable vnto her to see or perceiue any apparence that God distrusts in her The poore S. PETER found his heart full of loue towards his Maister and his Maister making shew not to know it Peter quoth he dost thou loue me more then these Ah Lord saied the Apostle thou knowest I loue thee But Peter dost thou loue me replied our Sauiour My deare Maister saied the Apostle truely I loue thee thou knowest it But this so cote Maister to proue him and as shewing a diffidence of his loue Peeter saied he dost thou loue me Ah Sauiour thou woundest this poore heart who much afflicted cries out louingly yet dolorously Maister thou knowest all things indeede thou knowest well I loue thee Vpon a certaine day while a possessed person was exorcised the wicked spirit being vrged to tell his name I am quoth he that accursed creature DEPRIVED OF LOVE and S. CATHARIN who was there present sodenly perceiued all her bowells moued and disordered in onely hauing heard these words PRIVATION OF LOVE pronounced for as the Diuels doe so hate the diuine loue that they quake in seeing the signe of it hearing it named that is in seeing the crosse or be a rāg the name of IESVS pronoūced So such as doe entirely loue our Sauiour doe tremble with griefe ād horrour when they see any signes or seen by worde that doth brīg to mīd the priuatiō of this holy loue 2. S. PETER was certaine that God who knew all could not be ignorant how much he was loued by him yet because the repetition of this demaund Peter dost thou loue me hath some apparence of diffidence S. PETER is much afflicted in it Alas the poore soule that is resolued rather to die then offend her God and yet feeles not a sparke of feruour but contrariwise an extreame coldnesse which doth so benume and weaken all her parts that she frequently fals into very sensible imperfections this soule I saie THEO is all wounded for her loue is exceeding dolourous to see that God doth not seeme to see that she loues him leauing her as one that appertaines not to him and she apprehēds that amidst her defaults distractions and coldnesse our Sauiour doth strike her with this reproach how can'st thou saie that thou loue'st me seeing thy minde is not with me which is as a dart of sorrowe through her heart but a dart of sorrowe which proceedes from loue for if she loued not she would not be afflicted with the apprehension she hath that she loues not 3. Sometimes loue doth wound vs in the very memorie we haue that there was a time in which we loued not our God O how late I haue loued the auncient and new beautie saied that Saint who for thirtie yeares was Hereticke Life past is a horrour to his life present who passed his life past without louing the Soueraigne Goodnesse 4. Sometimes loue doth wound vs with the meere cōsideration of the multitude of those that doe contemne the loue of God so that hereby we sownd with griefe as he who saied my Zeale ô Lord hath withered me with griefe for that my enemyes haue not kept thy lawe And the Great S. FRANCIS thinking he had not bene heard wept vpon a day sobed and lamented so pitifully that an honest man ouer hearing him ranne to his succour as thinking some had offered to kill him and finding him all alone asked of him why dost thou crie so heard poore man Alas quoth he I weepe to thinke that our Sauiour endured so much for the loue of vs and none thinkes of it and hauing saied thus he begun againe to weepe and this good mā fell also a sobbing and weeping with him 5. But howsoeuer this is admirable in the woundes receiued from the diuine loue that their paine is delightfull and all that feele it consent to it and would not change this paine for all the pleasures of the world There is no paine in Loue or if any it is a beloued one A Seraphin on a day holding a golden arrowe from the heade whereof issued a little flame he darted it into the heart of the B. Mother Teresa and offering to drawe it out this virgine seemed to haue her bowells drawen from her the paine being so excessiue that she had onely force to cast out weake and smale sighes but yet it was a paine so amiable that she desired neuer to be deliuered of it Such was the arrowe that God sent into the heart of the great S. CATHARIN of Genua in the beginning of her conuersion whence she became another woman dead to the world and things created to liue onely to her Creatour The well-beloued is a posie of bitter Myrrhe and this posie is also the well-beloueds who remaines dearely seated betwixt the breastes of his well-beloued that is the best-beloued of all the well-beloueds Of the amourous languishment of the heart wounded with loue CHAPTER XV. 1. IT is a thing sufficiently knowne that humane loue doth not onely wound the heart but euen weaken the bodie mortally because as passions and the temperature of the bodie hath a great power to encline the soule and draw her after its so the affections of the soule haue great force in stirring the humours and changing the qualities of the bodie but further loue when it is violent doth beare away the soule to the thing beloued with such impetuositie and doth so wholy possesse her that she is deficient in all her other operations be they sensatiue or intellectuall so that to feede and second this loue the soule seemes to abandon all other care all other exercises yea and her selfe too whēce Plato saied that Loue was poore trent naked barefoote miserable without house that it laie without dores vpon the hard ground alwayes in want It is poore because it makes one quit all for the thing beloued It is without a house because it vrgeth the soule to leaue her owne habitation to follow hī cōtinually whō she loues It is miserable pale leane and ruinous for that it makes one loose sleepe meete and drinke It is naked and barefoote sith it makes one forsake all other affections to embrace that of the thing beloued It lies without vpon the hard ground because it laies open the heart that is in loue making it manifest its passions by sighes plaintes praises suspicions iealousies It lies all along at the gate like a begger because it makes the louer perpetually attentiue to the eyes and mouth of the beloued hanging continually at his eares to speake to him and begge of him some fauours wherwith it is neuer saciated
vnion doth vrge and aide vs towards the spirituall vnion of which we speake Of the soueraigne degree of vnion by suspension or rauishment CHAPTER III. 1. VVHether therefore the vnion of our soule with God be made perceptibly or imperceptibly God is alwaies the Authour thereof for none can be vnited to him but by going vnto him nor can any goe vnto him vnlesse he be drawen by him as the Heauenly Spouse doth testifie saying none can come vnto me vnlesse my Father drawes him which his holy Spouse doth also protest saying Drawe me and we will runne in the odour of thy perfumes 2. Now the perfection of this vnion consisteth of two points that it be pure ād that it be strong May not I goe towards a man with intention to behold him better to speake to hī to obtaine some thīg of him to smell the perfumes which are about him to be supported by him and in that case certainly I goe towards him and ioyne my selfe vnto him yet my approch and vnion is not my principall pretention but I onely make that a meanes and way to the obtaining of another thing But if I approch and ioyne my selfe vnto him for no other end then to be neere vnto him and to enioye this neighbourhood and vniō it is then an approch of pure and simple vnion 3. So many doe approch vnto our Sauiour some to heare him as Magdalen some to be cured by him as the sicke of the fluxe others to adore him as the three kinges others to serue him as Martha others to vanquish their incredulitie as S. THOMAS others to anointe him as MAGDALEN IOSEPH NICODEMVS but his diuine Sunamite seekes to find him and hauing found him desires no other thing then to hold him fast and holding him neuer to quit him I hold him saieth she and I will neuer let him goe IACOB saieth S. B RNARD hauing fast hold of God will let him goe so he may receiue his benediction but the Sunamite will not let hī depart for all the benedictiōs he can giue her for her aime is not the benedictions of God but the God of benedictiōs saying with Dauid what is there for me in heauen or in earth what can I pretend but thy selfe thou art the God of my heart and my part for euer 4. Thus was the glorious Mother at the foote of her sonnes Crosse Ah! what dost thou search ô mother of life in this Mount of Caluarie in this place of death I am looking would she haue saied my child who is the life of my life And why dost thou looke him to be close by him But now he is amidst the dolours of death Ah! it is not mirth I seeke it is himselfe and my heart in loue makes me looke all about to be vnited vnto that amiable child my tenderly beloued In fine the pretention of the soule in this vnion is onely to be with her Louer 5. But when the vnion of the soule with God is most strict and most close it is called by Diuines an INHESION or ADHESION for that the soule thereby is taken fastened glued and nayled to the Diuine Maiestie so that she cannot easily loose or drawe her selfe backe againe Looke I praie you vpon a man taken and locked by attention to the delight of a harmonious musike or else which is idle to the fopperie of a game at cardes you would drawe him from it but cānot what businesse soeuer attend him at home there is no forcing him thence in it euen meate and drinke is forgotten O God THEOT how much more ought the soule that is in loue with God to be fastened and locked being vnited to the Diuinitie of the infinite Sweetenesse and who is taken and wholy possessed by this obiect of incomparable perfection Such was the soule of that great vessell of Election who cried-out To th' end I might liue with God I am nayld to the Crosse with IESVS-CHRIST and with all he protests that nothing no not death it selfe can separate him from his Maister This effect of loue was also practised betweene Dauid and Ionathas for it is saied that the soule of Ionathas was glued to Dauids to conclud it is a famous AXIOME amongst the Aunciant Fathers that Friendshipe that can know end was neuer true Friendshipe as elswhere I haue saied 5. See I beseech you THEO the little childe cleeuing to and colling his mother if one offer to take him thence to laie him in his cradle it being high time he delaies and essaies by all the meanes he is able not to forsake that amiable bosome and if one make him loose one hand he claspes hold with the other but if one carrie him quite away he fals a crying and keeping his heart and his eyes where he cannot keepe his bodie with shrikes he pursues his deare mother till by rocking he is brought a sleepe So the soule who by the exercise of vnion is come to be taken and fastened to the Diuine Goodnesse can hardly be pulled from it by force ād a great deale of paine It is not possible to make her loose hold if one diuert her Imagination she ceaseth not to apprehend her selfe taken by the vnderstanding and if one loose her vnderstanding she cleeues by the will or if yet by some violent distraction they vrge her will to quit her hold from moment to moment she returns towards her deare obiect from which she cannot be entirely vntyed but she striues all she can to linke together againe the sweete bands of her vnion with him by the frequent returns which she makes by stelth experiencing in it S. PAVLES paine for she is pressed with two desires to be freede of all exteriour imploiment to remaine with IESVS-CHRIST in her interiour and yet to put hand to the worke of Obedience which the very vnion with IESVS CHRIST doth teach her to be requisite 6. And the B. S. TERESA saieth excellently that the vnion being arriued at this perfection as to hold vs taken and tyed to our Sauiour is not distinguished from a rauishment suspension or hanging of the Spirit But that it is called onely vnion suspension or hanging when it is short and when it is long Extasie or rauishment because indeede the soule which is so firmely and closely vnited to her God that she cannot easily be drawen thence is not in her selfe but in God as a crucified bodie is not in it selfe but vpon the crosse or as Iuie grasping the wall is not in it's selfe but vpon the wall 7. But to auoyde all equiuocation know THEO that Charitie is a place and a place of perfection and he that is endued with more Charitie is more straitly vnited and fastened vnto God And we speake not of that vnion which is permanent in vs by manner of habite be we sleeping or waking we speake of the vniō made by action which is one of the Exercises of loue and Charitie Imagine then that S. PAVLE S. DENIS S. AVGVSTINE
S. BERNARD S. FRANCIS S. CATHERIN of Genua or of Sienna were yet in this world and were fallen a sleepe being wearied with their many labours taken for the loue of God Propose to your selfe on the other side some good soule yet not so holy as they that were in the Praier of Vnion at the same time I would aske you THEO who is more vnited ioyned and fastened to God whether these great Saints that sleepe or that soule that praies Certes those are the admirable louers for they haue more Charitie and their affections though in some sort a sleepe are so engaged and tyed to their Maister that they cannot be separated from him But you will saie vnto me how can it be that a soule in Praier of Vnion euen vnto Extasie should be lesse vnited vnto God then such as sleepe be they neuer so Saintly Why marke what I tell you THEO that soule is more aduanced in the Exercise of vniō those in the vnion it selfe these are vnited not vniting thēselues being a sleepe but she is vnited ād is in the actuall practise ād exercise of vniō 8. Moreouer this exercise of vnion with God may euen be practised by short and passing yet frequent eiaculations of our heart to God by way of Iaculatorie Praier made to this purpose Ah IESVS who will giue me the grace to be one soule with thee In fine Lord reiecting the multiplicitie of creaturs I desire thyne onely vnitie O God thou art the onely vnitie and onely one necessarie for my soule Alas deare friend of my heart vnite my poore lone soule to thy most singular Bountie Ah thou art wholy myne when shall I be wholy thyne The Adamant drawes and vnites iron vnto it ô Lord my Adamant be my draw-heart locke presse and vnite my heart for euer vnto thy Fatherly breast Ah sith I am made for thee why am I not in thee Dip this drope of Spirit which thou hast bestowed vpon me into the Sea of thy Goodnesse from whence it flowed Ah Sauiour I seeing that thy heart loues me why doth it not force me to it I desiring it should be so Drawe me and I will runne seconding thy draughtes to cast my selfe into thy Fatherly bosome from whence euerlastingly I will not departe Of Rapture and of the first species of the same CHAPTER IV. 1. AN Extasie is called a Rapture for as much as God doth therby draw and reare vs vp to himselfe and a Rapture is termed an extasie in that we doe by it goe and remaine out of and aboue our selues to be vnited to God And although the touches by which God drawes vs be admirably sweete gustfull and delicious yet by reason of the force which the diuine Beautie and Bountie haue to drawe vnto them the attention and application of the mind it seemes that it doth not onely raise vs but that it doth rauish and beare vs a way As contrariwise by reason of the most free consent and ardent motion by which the soule rauished rūnes after the diuine touches she seemes not onely to mount and eleuate her selfe but that she doth breake out of her selfe and cast her selfe into the very Diuinitie It fals out after the same manner in the most infamous extasie or abominable Rapture of the soule who by the baites of brutall pleasures is degraded of her spirituall dignitie and placed below her naturall condition for in so much as she doth willingly follow this accursed pleasure and doth precipitate herselfe out of herselfe that is out of her spirituall estate she is saied to be in a sensuall Extasie but for as much as the sensuall baites and inticements doe forceably drawe her and as it were traile her into this vile and base condition she is saied to be rauished and transported because these beastly delightes doe depose her from the vse of reason and vnderstanding with so furious a violence that as one of the greatest Philosophers saieth a man in this case seemes to be fallen into the falling sicknesse so is the mind swallowed vp and as it were lost O men how long will you be so made as to debase your naturall dignitie voluntarily precipitating your selues and discending to the condition of brute beastes 2. But my Deare THEO as touching sacred Extasies they are of three kindes the one belongs to the Vnderstanding th' other to the Affection and the third to the Action The one is in Splendour th' other in feruour the third in the worke the one is made by admiration th' other by deuotion and the third by operation Admiration is caused in vs by the approch of an vncoth Truth which we neither know nor yet hope to know and if the vncoth Truth we meete with be accompaned with Beautie and Goodnesse the admiratition which proceedeth from it is vety delicious So the Queene of Saba finding more true wisdome in Salomon then she had imagined was filled with admiration And the Iewes experiencing in our Sauiour more knowledge then euer they had beleeued they were taken with a great admiratiō When therefore it pleaseth the Diuine Goodnesse to illuminate our heart with some speciall light wherby it is raised to an extraordinarie and sublime contemplation of heauenly Mysteries then discouering more beautie in them then it could haue imagined it fals into Admiration 3. Now admiration of pleasant things doth closely fixe and glew the mind to the thing admired as well by reason of the excellent beautie which admiration discouers vnto it as also by the noueltie of this excellencie the vnderstanding neuer thinking to haue gazed enough vpon that which it neuer sawe before and yet is so agreeable to the viewe Sometimes also besides this God doth impart to the soule a light not onely cleare but euen encreasing in clearenesse as the breake of the day and thē as such as haue found a goldē Myne doe still breake more earth still to finde more of that wished mettle so the vnderstanding doth still diue deeper and deeper into the consideration and admiration of his diuine obiect for euen as admiration was the cause of Philosophie and the attentiue studie of naturall things so it was the cause of Contēplation and mysticall Diuinitie ād whereas this admiratiō being strōg keepes vs without our selues ād aboue our selues by a liuely attētion and applicatiō of our vnderstāding to heauēly things it carries vs cōsequētly into Extasie Of the second Species of Rapture CHAPTER V. 1. GOd drawes mens minds vnto him by his soueraigne Beautie and incomprehensible GOODNESSE which two excellences are but one Supreame Diuinitie most singularly faire and good together Euery thing aimes at GOOD and FAIRE euery thing lookes that way and are stirred and staied by it GOOD and FAIRE is desirable amiable and deare vnto all for it all things doe and will whatsoeuer they will or doe And FAIRE because it doth attract and recall all things to it selfe the Grecians giues it a name which signifies to recall In like manner
euen as the flame began to sease hpon her the Eagle came in with a quicke flight and beholding this vnlooked for and sad spectackle strooke through with griefe she loosed her talons let fall her prey and spred herselfe vpon her poore beloued Mistresse and couering her with her wings as it were to defend her from the fire or for pities sake to embrace her she remained there constant and immoueable couragiously dying and burning with her the ardour of her affection not giuing place to the ardour of flames and fire that by that meanes she might become the VICTIME ād HOLOCAVSTE of her braue and prodigious loue as her Mistresse was already of death and fire 3. O THEO to what a high flight this Eagle moues vs our Sauiour hath bred vs vp from our tender youth yea he formed vs and receiued vs as a louing Nource into the armes of his Diuine Prouidence euen from the time of our Conception Not beeing yet thy holy hand did make me Scarce borne into thy armes thy loue did take me He made vs his owne by Baptisme and by an incomprehensible loue doth tenderly nourish both our bodie and soule to purchace vs life he suffered death and with his owne flesh and blood hath fed vs Ah what rests then my deare THEO what Conclusion are we to draw from hence but onely that such as liue should liue no more to them selues but to him that died for them that is to saie that we should consecrate all the moments of our life to the Diuine Loue of our Sauiours death bringing home to his glorie all our preys all our conquests all our actions all our thoughts and affections Let vs behold THEO this heauenly Redeemour extended vpon the Crosse as vpon a funerall Pile of honour where he died of Loue for vs yea of loue more painefull then death it selfe or a death more pleasant then loue it selfe Ah doe we not spiritually cast our selues vpon him to die vpon the Crosse with him who for the loue of vs freely died I will hold him should we saie if we had the Eagles generositie and will neuer depart from him I will die with him and burne in the flames of his loue one and the same fire shall consume the Diuine Creatour and the miserable creature My IESVS is wholy myne and I am wholy his I will liue and die vpon his breast nor life nor death shall euer separate me from him Thus is the holy Extasie of true loue practised while we liue not according to humane reason and bent but aboue them following the inspiration and instinct of the heauenly Sauiour of our soules Of the supreame effect of affectiue loue which is the death of Louers and first of such as died in loue CHAPTER IX 1. LOue is strong as death death doth seperate the soule of him that dies from the bodie and from all earthly things Sacred loue doth seperate the Louers soule from the bodie and all earthly things nor is there any other difference sauing that death doth that in effect which loue ordinarily doe onely in affection I saie ordinarily THEO because holy loue is sometimes so violent that euen in effect it causeth a separation betwixt the bodie and the soule making the Louers die a most happie death much better then a thousand liues 2. As it is proper to the Reprobate to die in sinne so is it proper to the Elect to die in the Loue and Grace of God yet in a different manner The iust man neuer dies vnprouided for to haue perseuered in Christian Iustice euen to the end was a good prouision for death He dies indeede sometimes sodainely or a sodaine death For this cause the most wise Church in her Litanies doth teach vs not onely to demand to be deliuered frō sodaine death but sodaine ād vnprouided death It is no worse for being sodaine if it be not withall vnprouided If some weake and common soules had seene fire frō Heauen fall vpon the great S. SIMEON Stilits head and kill him what would they haue thought but thoughts of scandall yet are we to make no other conceit of the matter then that this great Saint hauing perfectly sacrificed himselfe to God in his heart already wholy consumed with loue the fire came from Heauen to perfect the Holocauste and entirely burne it for the Abbot Iulian being a dayes iorney off saw his soule ascend to Heauen and thervpon caused incense to be offered in thankesgiuing to God The Blessed man Good Cremonius on a certaine day set vpon his knees most deuotly to heare Masse rose not at the Ghospell according to custome whēce those that were about him looked vpon him and perceiued he was dead There haue bene in our time most famous men for vertue and learning found dead some in the confession seat others while they heard the Sermon yea some haue bene seene falling downe dead at their going out of the Pulpet where they had preached with great feruour and all these deaths were sodaine yet not vnprouided And how many Good people doe we see die of Apoplexies Lethargies and a thousand other wayes very sodainely others of madnesse and frensie without the vse of reason and all these together with children who are baptised died in Grace and consequently in the Loue of God But how could they die in the Loue of God since they thought not of God at the time of their departure 3. Learned men THEO loose not their knowledge while they are a sleepe for so they would be vnlearned at their awaking and be forced to returne to schoole The like it is of all the habits of Prudence Temperance Faith Hope and Charitie They are continually in the iust mans heart though they be not alwayes in action While a man sleeps it seemes that all his habits sleepe with him and when he awakes awake with him So a iust man dying sodainely or oppressed by a house falling vpon him kill'd by Thunder or stifled with a catarre or else dying out of his senses by the violence of a hote Ague dies not indeede in the exercise of holy Loue yet dies he in the habit thereof wher-vpon the wise-man saieth if the iust-man be preuented by death he shall be in a place of refreshing for it sufficeth to obtaine eternall life to die in the state and habit of loue and Charitie 4. Yet many Saints haue departed this life not onely in Charitie and with the habite of heauenly loue but euen in the act and practise thereof S. AVGVSTINE deceased in the exercise of holy contrition which cannot be without Loue. S. HIEROM in exhorting his deare children to the loue of God their neighbours and vertue S. AMBROSE in a Rapture sweetely discoursing with his Sauiour immediatly after he had receiued the holy Sacrament of the Altar S. ANTONIE of Padua after he had recited a hymne of the glorious virgin-mother and while he spoke with great ioye to our Sauiour S. THOMAS of Aquine ioyning his
hands eleuating his eyes towards Heauen raising his voice very high and pronouncing by way of iaculation with great deuotion these words of the CaÌ„ticles the last which he had expounded Come vnto me my dearly beloued and let vs goe toge-into the fields All the Apostles and in a manner all the Martyrs died in Praier The Blessed and Venerable Bede hauing foreknowne by reuelation the time of his departure went to Euensong and it was vpoÌ„ the Ascension day and standing vpoÌ„ his feete leaning onely vpon the rests of his seate without any disease at all ended his life with the end of the Euensong as it were directly to follow his Maister ascending vnto Heauen there to enioye the bright morning of eternitie which knowes no euening Iohn Gerson Chancellour of the vniuersitie of Paris a man so learned and pious that as Sixtus Senâ—nsis saieth one can hardly discerne whether his learning outstripped his pietiâ— or his pietie his learning hauing explicated the fift proprietie of diuine loue recorded in the Canticle of Canticles three dayes after making shew of a very liuely countenance and courage expired pronouncing and iterating by way of iaculatorie Praier these holy words drawen out of the same Canticles ô God thy loue is strong as death S. MARTINâ— as is knowen died so attentiue to the exercise of his deuotions that he could not speake another word S. Lewis that great king amongst Saints and great Saint amongst kings being infected with the plague praied still and then hauing receiued his heauenly VIATICVM casting abrode his armes in maÌ„ner of a Crosse his eyes fixed vpon Heauen yeelded vp the ghost ardently sighing out these words with a perfect confidence of loue ah Lord I will enter into thy house I will adore thee in thy holy Temple and blesse thy â—ame S. PETER Celestine wholy possessed with afflictions which one can scarcely speake off being come to the periode of his daies began to sing as a sacred Nitingale the last Psalme making these louing words the close of his life and song LET â—VERY SPIRIT PRAISE OVR LORD The Admirable S. EVSEBIVS surnamed the stranger deceased vpon his knees in feruent Praier S. PETER Martyr writing with his owne finger and blood the Confession of Faith for which he died and vttering these words Lord into thy hands I commend my Spirit And the great Iaponian Apostle S. FRANCIS Zauerius holding and kissing the image of the Crucifix and repeating at euery turne of a hand this Eiaculation of heart O IESVS the God of my heart Of some that died by and for diuine Loue. CHAPTER X. 1. All the Martyrs THEO died for the Loue of God for when we saie many died for the faith we meane not that they died for a dead faith but for a liuely faith that is quickned by Charitie And the confession of Faith is not so much an act of the vnderstanding and of Faith as of the will and of the Loue of God And thus the great S. PET R conseruing Faith in his heart the day of his Maisters did yet quit Charitie refusing in words to professe him to be his Maister whom in heart he acknowledged to be such But there were yet other Martyrs who died expressely for Charitie alone as our Sauiours great Forerunner who was martyred for brotherly correction and the glorious Princes of the Apostles S. PETER and S. PAVLE but especially S. PAVLE was put to death for hauing reclamed those women to a pious and pure life whom that infamous Nero had wrought to lewdnesse The holy Bishops Stanislaus and S. THOMAS of Canterburie were slaine for a matter that touched not Faith but Charitie In fine a great part of sacred Virgin-Martyrs were put to slaughter for the Zeale they had to conserue their Chastitie which Charitie had caused them to dedicate to their heauenly Spouse 2. But there are some of the Sacred Louers that doe so absolutly giue themselues ouer to the exercises of Diuine Loue that holy fire doth wast and consume their life Griefe doth sometimes so long hinder such as are afflicted froÌ„ eating drinking or sleeping that in the eÌ„d weakened and wasted they dye whervpon it is a common saying that such died of Griefe but it is not so indeede for they died through euacuation and defect of strength True it is sith this faintnesse tooke them by reason of griefe we must auerre that though they died not of griefe yet they died by reason of griefe and by griefe so my deare THEO when the feruour of holy loue is great it giues so many assaults to the heart so often wouÌ„ds it causeth in it so many langours so ordinarily melts it and puts it so frequently into Extasies ad Raptures that by this meanes the soule being almost entitely occupied in God not being able to affoâ—d sufficient assistance to nature coÌ„ueniently to disgâ—st and nourish the sensible and vitall spirits begâ—n by little aÌ„d little to faile liâ—e is shortned and death approcheth 3. O God THEO how happie this death is How delightfull is this loue-dart which wounding vs with the incurable wound of heauenly loue makes vs for euer pining and sicke with so strong a beating of the heart that at length we must yeeld to death How much doe you thinke did these sacred langours and labours vndergone for Charitie shorten the dayes of the Diuine Louers S. Catherin of Sienna S. Francis Little Stanislaus Bosca S. Charles and many hundreds more who died in their youth Verily as for S. FRANCIS from the time he receiued his Maisters holy Stigmats he had so violent and stinging paines gripes conuulsions and deseases that he had nothing left on him but skinne and bones and he seemed rather to be an Anatomie or a picture of death then one liuing and breathing How some of the heauenly Louers died euen of Loue. CHAPTER XI 1. All the Elect then THEO deceased in the habit of holy loue but further some died euen in the exercise of it some againe for it others by it But that which belongs to the soueraigne degree of loue is that some die of loue aÌ„d theÌ„ it is that loue doth not onely wouÌ„d the soule aÌ„d thereby make her languish but doth euen pearce her through hitting directly on the midst of the heart and so deeply that it forceth the soules depaâ—ture out of the bodie which fals out in this manner The soule powerfully drawen by the diuine sweetenesse of her Beloued to complie of her part with his deare allurements forcibly springs out and to her power tends towards her desired attracting friend and not being able to draw her bodie after her rather then to staie with it in this miserable life she quits it and gets cleare lonely flying as a faire doue into the delicious bosome of her heaueÌ„ly Spouse She throwes her selfe vpon her Beloued and her Beloued doth draw and force her to himselfe And as the Bridgroome leaues Father and mother to adheare to his deare Bride So this chaste Bride
forsaketh flesh and blood to be vnited to her Beloued Now it is the most violent effect that a loue worketh in a soule and which requires a great precedent puritie from all such affections as may detaine the soule prisoner either to the world or to the bodie so that like as fire hauing by little and little seperated the Essenâ—e from its masse and wholy purified it at length it also driues out the QVINT-ESSENCE euen so holy Loue hauing retired mans heart from all fantasies inclinatioÌ„s and assions as farre fourth as may be doth at length vrge the soule out to the end that by that passage pretious in the sight of God she might passe to eternall glorie 2. The great S. FRANCIS who in the matter of heauenly loue comes still before myne eyes could not possibly escape dying by loue by reason of the manifould and great langours Extasies and tranâ—es which his loue to God who had exposed him to the whole worlds view as a MIRACLE OF LOVE would not onely haue him die for loue but euen of Loue. For consider I beseech you his death Perceiuing himselfe vpon the point of his departure he caused himselfe to be laied naked vpon the ground where hauing receiued a habite for God's sake which they put on him he made a speach to his bretheren encouraging them to loue and feare God and his Church made our Sauiours passioÌ„ be red and then with an extreame feruour began the 141. Psalme With my voice I haue cried to our Lord with my voice I haue Praied to our Lord and hauing pronounced these last words o Lord bring forth my soule out prison that I may praise thy holy name the iust expect me till thou reward me he died the 45. yeare of his age Who sees not I besseech you THEO that the Seraphicall man who had so instantly desired to be martyred and to die for loue died in the end of loue as in another place I haue explicated 3. S. MAGDALEN hauing for the space of 30. yeares liued in a caue which is yet to be seene in PROVINCE rauished seuen times a day and borne vp in the aire by Angels as though it had bene to sing the seuen Canonicall houres in their Quire in the end vpon a Soneday she came to Church where her deare Bishop S. Maximinus finding her in contemplation her eyes full of teares and her armes stretched out he communicated her and soone after she deliuered vp her blessed soule who once a gaine for good and all went to her Sauiours feete to enioye the BETTER â—Aâ—â— which she had already made choice off neare belowe 4. S. BASILE had contracted a strict friendshipe with a Phisition a Iewe by nation and religion with intention to bring him to the faith of IESVS CHRIST which neuerthelesse he could not effect till such time as decaied by youth old age and labours being vpon the point of dying he enquired of the Phisition what opinion he had of him coniuring him to speake freely which the Phisition refused not but feeling his pulse told him there was no remedie quoth he before the Sunne let you will depart this life But what will you saie replied the patient if to morrow I shall be aliue I will become Christian I promisse you laied the Phisition With this the Saint praied to God and obtained a prolongation of his owne temporall life for the good of his Phisitions spirituall life who hauing seene this Miracle was conuerted and S. Basile rysing couragiously out of his bed went to the Church and baptised him with all his Familie then being returned to his chamber and gotten to bed after he had passed a good space with our Sauiour in Praier he holily exhorted the assistants to serue God with their whole heart and finally seeing the Angels approch pronouncing with an extreame delight these words ô God I recommend vnto thee my soule and restore it into thy hands he died But the poore conuerted Phisition seeing him thus deceased colling him and melting into teares vpon him ô great Seruant of God Basile quoth he indeede if thou hadst list thou had'st no more died to day then yesterday Who doth not see that this death was wholy froÌ„ loue And the Blessed S. Teresa reuealed after her death that she died with an impetuous assault of loue Which had bene so violent that nature not able to support it the soule departed towards the beloued obiect of her loue A wonderfull historie of the death of a gentleman who died of loue vpon the Mount-Oliuet CHAPTER XII 1. BEsides that which hath bene saied I haue light vpoÌ„ a historie which being extreamly admirable is yet more credible to sacred Louers since as the holy Apostle saieth Charitie doth easily beleeue all things that is she doth not easily suspect one of lying and vnlesse there be signes of apparent deceite in that which is proposed she makes no difficultie to beleeue it but especially when they are things which doe exalt and magnifie God's loue towards man or man's loue towards God because Charitie being the Soueraigne Qâ—eene of vertues following the manner of a Princâ—sse who takes coÌ„teÌ„t in things that are for the renowne of her Empire and dominion And beit the relation I am to make be neither so much diuulged nor confirmed as the greatnesse of the miracle which it containes would require yet is it not therefore voyde of truth for as S. Augustine saieth excellently well scarcely can we know miracles though most famous euen in the places where they are wrought and euen though such as haue seene them relates them we haue difficultie to giuâ— credit vnto them yet are they no lesse true for all this and in matter of Religion well borne soules take more delight to beleeue those things which containe difficultie and admiration 2. A valiant illustrious and vertuous knight went vpon a time beyond â—ee into Palestin to visit the holy Land where our Sauiour performed the work of our Redemption and to begin this holy exercise worthily he first of all confessed and communicated deuotely immediatly after went straight to Nazareth where the Angell announced vnto the most Sacred virgin the Blessed Incarnation and where the most adorable conception of the Eternall word was finished and there this worthy Pilgrime set himselfe to the contemplation of the heauenly Bounâ— is depth who daigned to put on mans nature to recouer him from perdition from thence he passed to Bethleem the place of the Natiuitie where it is not to be spokeÌ„ what an abundance of teares he poured forth in contemplation of those wherewith the Sonne of God the virgins little babe had watered that holy stable kissing and rekissing a thousand times that sacred earth and licking the dust vpon which the prime infancie of the Diuine child was receiued in Bethleem He went into Berthabara and from thence to that little place in Bethania where calling to mind that our Sauiour was there vnuested to be baptised he also
consolatioÌ„s or else to be occupied in vaine delight farre remote from true Loue and to mistake the honie of Heraclea for that of Narbone Of the perplexitie of the heart in Loue which doubts whether it please the Beloued CHAPTER XI 1. THe Musician which I mentioned being fallen sicke tooke no delight in his owne musicke saue onely that now and theÌ„ he perceiued his Prince attentiue to it and please himselfe in it O how happie is the heart that Loues God without pretence of any other pleasure then a strife to please God for what more deare and perfect pleasure can a soule euer take then that which is takeÌ„ in the Diuine pleasure Yet this pleasure to please God is not properly Diuine Loue but the fruit thereof which may be separated from it as the Lemmon from the Lemmon tree For as I haue saied our Musician did continually sing without reaping any contentment of his song whereof his deefenesse made him incapable and often also did he sing without hauing the pleasure to please his Prince who after he had giuen him Order to begin would withdraw himselfe or goe a hunting neither taking leasure nor pleasure to heare bim 2. O God while thy benigne looke doth testifie vnto me that thou art pleased in the song of my Loue ah how I am comforted for is there any pleasure comparable to the pleasure of pleasing thee But when thou turnes thyne eyes from me not daigning me a feeling of the delightfull fauour of the complacence which thou takest in my song good God what panges my soule endures without leauing off for all that â—â—â—ally to Loue thee and continually to sing the Hymne of thy Loue not for any delight she finds in it for she finds none at all but for the pure Loue of thy will 3. I haue seene a sicke child of that disposition that he would couragiously haue eaten whaâ— his mother presented him though with an incredible loathing for a pure desire he had to giue her content In this case he eate his meate without taking any pleasure in it yet not without a pleasure of a higher rate and ranke which was the pleasure of pleasing his mother aÌ„d in perceiuing her coÌ„tent But another who without seeing his mother by the meere knowledge he had of her desire tooke all that was brought to him by her order he eate without any pleasure at all for he neither had the pleasure of eating nor yet the contentment to see his mother pleased but did it onely purely and simply to doe her will The contentment of our Prince who is present with vs or of any partie that we Loue earnestly makes watchings paines and trauailles delicious and begets in vs a Loue of perill But nothing is so discomfortable as to serue a Maister that knowes it not or at least if he know it yet giues no signe that he takes it in good part Loue must be strong in this occurrence because it runnes alone without being sustained by any pleasure or pretention 4. Thus it comes to passe often times that we haue no consolation in the exercise of holy Loue for that being like deafe singers we heare not our owne voices nor eÌ„ioye the melodie of our soÌ„g yea further we are pressed with a thousand feares frighted with a thousand false Alarmes which the Enemye giues round about our heart suggesting that peraduenturs we are not in grace with our Maister and that our Loue is fruitlesse yea that it is false and vaine since it brings forth no comfort And then THEO we labour not without pleasure onely but with an exceeding distresse being neither able to discouer the profit of our labours nor his contentment for whom we labour 5. But that which in this case doth augment our difficultie is that euen the Spirit and highest part of Reason cannot all asswage our griefe for this poore superiour portion of Reason being beset round about with the suggestions of the enemie she is euen all in teares and hath her hands full in keeping the GARD least sinne by surprise might get consent so that she can make no SALLâ—â— to disengage the inferiour part of her Spirit And albeit she haue not lost heart yet is she so desperatly set at that though she be not guiltie of fault yet is she not free from paine for that her griefe might be full she is depriued of the generall consolatiâ—n which doth ordinarily accompanie vs through all the other calamities of this life to wit hope that they will not be of long continuance but will haue an end so that the heart in these spirituall troubles falls into a certaine impotencie of thinking to see an end of them and consequently of hoping to be eased of its burden Faith indeede which resides in the top of the Spirit assures vs that these troubles will haue end and that one day we shall enioye expected repose But the lowdnesse of the shoutes and outcries which the Enemie makes in the rest of the soule about the inferiour Reason's Quarter will scarely permit the aduise and Remonstrance of Faith to be heard And we haue our Imagination filled with this heauie presage Alas I shall neuer be ioyfull 6. O God my deare THEO now it is that we are to shew an inuincible courage towards our Sauiour seruing him purely for the Loue of his will not onely without pleasure but euen floting in the midst of sorrows horrours astonishments and assaults as did his glorious mother and S. IOHN vpon the day of his passion who amongst so many blasphemies sorrows and deadly disasters remained constant in Loue yea euen in thaâ— instant in which our Sauiour hauing drawen all his holy ioyes to the very top of his Spirit left no ioye or consolatioÌ„ at all in his heauenly couÌ„tinaÌ„ce and when his eyes languishing and couered with the darke vaile of death did onely cast vpon them a looke of sorrow as did the Sunne send out beames of horrour and daunting darknesse How the soule amidst theâ—â— interiour anguishes knowes not the Loue she beares to God and of the Louely death of the will CHAPTER XII 1. THe night before the great S. PETER was to sufâ—er Martyrdome an Angell came to the Prison and filled it with splendour awaked S. PETER made him arise girt himselfe put on his shooes and clothes freede him of his bonds and shackles drew him out of Prison and led him through the first and second garde till he came to the iron gate in the high way towards the towne which opened at their coÌ„ming and hauing passed a streete the Angell left the glorious S. PETER in full libertie Behold a great varietie of very sensible actions and yet S. PETER who was at the first awaked did not apprehend that which was done by the Angell was done indeede but esteemed in â—n imaginarie vision He was awake and yet did not thinke so he put on his clothes and shooes not knowing that he had done it he walked and yet
that is vnions recollections and the reposes of loue whereof we spoke in the 5. and 6. booke Marry they doe not enioye them in qualitie of Spouses because the superfluitie with which they affect good things hinders them from a frequent entrie into these Diuine Vnions with the Spouse being busied and distracted in louing that out of him and without him which they ought not to Loue but in him and for him Of two other degrees of greater perfection by which we may Loue God aboue all things CHAPTER V. 1. NOw there are other soules that neither Loue superfluities nor yet with superfluitie but loue onely that which God will and as he will Blessed soules who loue God their friends in God and their enemyes for God they Loue many things together with God but none at all saue in God and for God It is God that they Loue not onely aboue all things but euen in all things and all things in God resembling the Phenix growne young againe and come to her perfect strength which is neuer seene but in the aire or vpon the tops of mountaines that touch vpon the aire for so these soules Loue nothing but in God though indeede they Loue many things with God and God with many things S. LVKE recounts that our Sauiour inuited a young man to follow him who indeede loued him dearely but he had also a great affection to his Father and therevpō had a mind to returne home to him But our Sauiour out of this superfluitie of Loue and excited him to a Loue more pure that he might not onely Loue our Sauiour more then his Father but that he should not euen Loue him at all but in our Sauiour Leaue the care of burying the dead to the dead as for thee who hast met with life goe and preach the Kingdome of Heauen And these soules as you see THEOT hauing so great a connection with the Spouse they merite to participate of his ranke and to be Queenes as he is King being they are entirely dedicated to him without diuision or seperation at all hauing no affections out of him or without him but onely in him and for him 2. But aboue all these soules there is yet one Onely-one who is the Queene of Queenes the most louing the most Louelie and the most beloued of all the Friends of the Diuine Spouse who doth not onely Loue God aboue all things and in all things but euen Loues nothing but God in all things so that she Loues not many things but one onely thing which is God himselfe And whereas it is God alone that she loueth in all that she loueth she Loues him indifferently in all things according as his good pleasure may require out of all and without all If it be onely HESTER that Assuerus loueth why should he more Loue her being perfumed and deckt then in her ordinarie attire If it be my Sauiour onely that I Loue why should I not as much affect the Mount Caluarie as the Mount Thabor since he is as well in the one as in the other and why should I not as cordially pronounce in the one as in the other IT IS GOOD FOR VS TO BE HERE If I Loue my Sauiour in Egipt without louing Egipt why shall I not Loue him in Simon the Leporous his banket without louing the Banket and if I Loue him amidst the blasphemies which are poured vpon him not louing the blasphemies why shall I not Loue him perfumed with Magdalens pretious oyntment without either affecting the oyntment or the sent thereof It is a true signe that we Loue onely God in all things when we Loue him equally in all things since that he being in himselfe immutable the mutabilitie of our Loue towards him must needes proceede frō some thing that is not himselfe Now the sacred Louer Loues her God no more with the whole world to boote then though he were all alone without the world because all that is out of God and is not God is as nothing to her An entirely pure soule Loues not euen Heauē but by reason that her Spouse is loued therein but a Spouse so soueraignly beloued in his Heauen that if yet he had no Heauē to bestow he would neither appeare lesse amiable nor be lesse beloued of this generous louing heart who cannot Loue the Heauen of her Spouse but onely her Spouse of Heauen and who puts no lesse price vpon Caluarie while her Spouse is there crucified then vpon Heauen where he is glorified He that waighes one of the little bullets of S. Clare of Monte-falco finds it as heauie as all the three together So doth perfect Loue find God as amiable all alone as together with all the creaturs for as much as the creaturs are onely loued in God and for God 3. Soules in this degree of perfection are so thinne sowen that each of them are called their Mothers onely one which is the Diuine Prouidence and each of them is called the onely doue because she onely loues her mate she is termed perfect for that by loue she is made the same thing with the Soueraigne Perfection whence she may saie in a most humble truth I am not but for my beloued ād he is wholy turned towards me Now there is none saue the most Blessed Virgin our Ladie that is perfectly arriued at this hight of excellencie in the loue of her dearely beloued For she is a DOVE so singularly singular in Loue that all the rest being compared to her are rather to be termed Dawes then Doues But let vs leaue this Peerelesse Queene in her matchlesse eminencie There haue yet bene other soules that haue found themselues so happie in the state of this pure loue that in comparison of their companiōs they might take the ranke of QVEENES of onely DOVES of perfect FRIENDS of the SPOVSE For I praie you THEO in what degree must he needes haue bene who from his very heart sung to God To what in Heauen but thee can I aspire Or what in earth but thee can I desire And he that cried out I doe esteeme all things as dung that I may gaine IESVS CHRIST did he not testifie that he loued nothing out of his Maister and that out of all things he drew arguments of his Maisters Loue And what could be the feeling of that great Louer who sighed all the night my God is my all Such was S. AVGVSTINE S. BERNARD the two S. Catharins of Sienna and Genua and diuers others by whose imitation euery one may aspire to this diuine degree of Loue. O rare and singular soules which resemble not at all the birds of this world no not the Phenix her selfe though so singularly rare but are onely represented by the bird who for her excellent beautie and noblenesse is saied not to be of this world but of Paradice whereof she beares the name for this daintie bird disdaining the earth doth neuer touch it but liues aboue in the aire yea euen when
she is forced to vnwearie her selfe she will onely cleeue by the smale twigs of trees vpon which she hangs in the aire out of which or without which she can neither flie nor repose And euen so these great soules doe not in very deede Loue the Creaturs in themselues but in their Creatour and their Creatour in them But if they cleeue to any creature by the law of Charitie it is onely to repose in God the onely and finall aime of their Loue. So that finding God in the Creaturs and the Creaturs in God they Loue God indeede not the Creaturs as they that fishing for Pearles find them in their shelles doe esteeme their fishing made for pearles onely 4. For the rest I doe not thinke that there was euer any mortall Creature that loued the heauenly Spouse with this matchlesse Loue so perfectly pure except the Virgin who was his Spouse ād Mother both together but cōtrariwise as touching the practise of these foure differences of Loue on can hardly be any long time without passing from one of them to another The Soules which as young wenches are as yet intangled in diuers vaine and dangerous affections are not sometimes without hauing the most pure and excellent touches of Loue but being but glimpse and passing lightnings one cannot therevpon rightly saie that such soules are got out of the state of young girles which are Nouices and Printises It happens also sometimes that the soules that are in the degree of onely and perfect Louers doe much relent and waxe cold yea euen to the committing and falling into troublesome veniall sinns as may be gathered by many bitter contentions stirred vp amongst Gods great seruants yea euen amongst some of the Diuine Apostles who as we cannot denie fell into some imperfections by which notwithstanding Charitie was not violated yet the feruour thereof was troubled Howbeit whereas ordinarily those great soules loued God with a Loue perfectly pure we are not to denie that they were in the state of perfect Loue. For how oft doe we see that good trees though they neuer bring forth any venemous fruit yet doe they produce raw and vnripe ones corrupted with misseltoe or mosse So the great Saints neuer fell into mortall sinne yet fell they easily into fruitlesse actions and such as are greene bitter harsh and ill tasted And as euen in these circumstances we must confesse that those trees are fruitfull otherwise they could not be called good so are we in no sort to denie that some of their fruit was fruitlesse For who cā denie that the misseltoe and mosse of trees is an vnprofitable fruit and who can also denie that smale angers and minute excesses of ioye of laughter of vanitie and of other the like passions are vnprofitable and vnlawfull motions and yet the Iust man brings them forth seauen times a day that is very often That the Loue of God aboue all things is common to all Louers CHAPTER VI. 1. Though there be so sundrie degrees of Loue amongst true Louers yet is there but one Commandement of Loue onely which doth generally and equally oblige euery one with a wholy like and entirely equall obligation though it be differētly obserued and with an infinite varietie of perfections there being peraduenture was few soules found in earth as Angels in Heauen perfectly equall in Loue seeing that as one starre differs from another in brightnesse so shall the Blessed in their Resurrection where euery one sings a Canticle of Glorie and receiues a name knowen to none but to him that receiues it But what degree of Loue is it to which the Diuine Commandement doth equally vniuersally and continually oblige all 2. It was a peece of the holy Ghosts prouidence that in our ordinarie version which his Diuine Maiestie hath canonized and sanctified by the Councell of Trent the heauenly Commandement of Loue is expressed in the word DILECTION rather then by the word LOVE for albeit that DILECTION be a kind of Loue yet is it not a simple Loue but a Loue of choice and election which sense the word it selfe carries as the glorious S. THOMAS doth note for this cōmandemēt doth inioyne vs a Loue chosen out of thousands like to him to whom it is due who as the beloued Sunamite markes him out in the Canticles is one elected out of thousands It is Loue that is to haue power ouer all our affections and is to raigne ouer all our passions and that which God exacteth of vs is that of all our Loues his may be the most cordiall bearing rule ouer our heart the most affectionate possessing our whole soule the most generall applying all our powers the highest replenishing our whole heart and the most solide exercising all our strength and prowise And whereas by this we doe choose and elect God for the Soueraigne obiect of our soule it is a Loue of Soueraigne Election or an election of Soueraigne Loue. 3. You are not ignorant THEO that there are diuers species of Loue as for example there is a fatherly Loue a brotherly Loue a filiall Loue and a nuptiall Loue a Loue of societie of obligation of dependance and an hundred more which are all different in excellencie and so proportioned to their obiects that scarcely can they be applied or appropriated to any other He that should affect his Father with the Loue of a brother onely should come short of his dutie He that should Loue his wife in qualitie of a Father onely he should not loue her sufficiently He that should loue his Lackey as his owne child would be esteemed impertinent Loue is as honour for as honour is diuersified according to the diuersitie of excellencies to which it is attributed so Loues are diuers according to the diuersitie of the GOOD which is loued Soueraigne honour is due to Soueraigne Excellencie and Soueraigne loue to the Soueraigne Good The loue of God is a loue without comparison because the goodnesse of God is incomparable Harke Israel Thy God is the sole Lord and therefore thou shalt loue him with thy whole soule thy whole vnderstanding thy whole strength For God is the onely Lord and his goodnesse is infinitly aboue all goodnesse and he is to be loued with a loue which is eminent excellent and puissant beyond all comparison It is this supreame loue that placeth God in such esteeme amidst our soules and makes vs repute it so great a happinesse to be gracious in his sight that we preferre him before and loue him aboue all things Now THEOT doe you not plainly see that he that loues God in this sort hath dedicated his whole soule and strength to God sith for euer and in all occurrences he will preferre Gods honour before all things keeping himselfe in a readinesse to forsake the whole world to preserue the loue which is due to the Diuine Goodnesse And in somme it is the loue of Excellencie or the Excellencie of loue which is cōmanded to all mortalls in generall and
loose it 3. Put me saied the Diuine shepheard to the Sunamite put me as a seale vpon thy heart as a seale vpon thy arme The Sunamits heart was full of the heauenly Loue of her deare Spouse who though he possesse all yet is he not content in that but by a holy distrust of iealousie he will be set vpon the heart which he possesseth and will haue her sealed vp with himselfe least any of the loue due to him might escape out or any thing get entrie which might cause a mixture for he is not satisfied with the loue in which the Sunamite is compleat vnlesse she be also vnchangeable purely and onely his And that he may not onely enioye the affections of our heart but also the effects and operations of our hands he will also be as a seale vpon our right arme that it may not be streched out or imployed saue in the works of his seruice And the reason of the Diuine Spouse his demande is that as death is so strong that it separats the soule from all things yea euen from her owne bodie so sacred loue which is come to the degree of Zeale doth diuide and put the soule at a distance withall affections and doth purifie her from all mixture for as much as it is not onely as strong as death but it is withall sharpe resolute stife and pitilesse in punishing the wrong done vnto it in the admittance of Competitors together with it as Hell is violent in punishing the damned And euen as Hell full of horrour rage and crueltie admits no mixture of loue so doth iealous loue tollerate no mixture of another affection striuing that the whole should be reserued for the Beloued Nothing is so sweete as the Doue yet nothing so mercilesse as he in his iealousie towards his hen If euer you tooke notice THEO you haue seene that this milde birde returning from his flight and finding his mate amongst her companions he is not able to suppresse in himselfe a certaine sense of distrust which makes him churlish and humourous so that at their first accosting he circles about her with a soure and out faceing countenāce trampling vpon her and beating her with his wings though he haue otherwise assurance that she is loyall and sees her snowie white in innocencie Vpon a certaine day S. CaTHARINE of Sienna was in a Rapture which did not bereeue her of her senses and while God was shewing her wonders a brother of hers passed by and with the noise he made diuerted her so that she turned towards him and eyed him one onely moment This little distraction which did on the sodaine surprise her was neither sinne nor disloyaltie but an onely shadow of sinne and an onely resemblance of disloyaltie and yet the most holy mother of the heauēly Spouse did so earnestly chide her for it and the glorious S. PAVLE did so confound her in it that she thought she should haue melted away in teares And Dauid reestablished in grace by a perfect loue how was he treated for the onely veniall sinne which he had committed in taking a List of his People 4. But THEO he that desires to see this Iealousie put downe in a delicate and excellent expression let him read the Instructions which the Seraphicall S. CATHARINE of Genua made in declaration of the proprieties of pure Loue amongst which she doth instantly inculcate and presse this which ensueth That perfect Loue that is Loue which is come to the perfection of Zeale cannot endure any mediation interposition or the mixture of any other thing not euen of God's gifts yea it is in this hight of rigour that it permit's not euen the loue of Heauen but with intention to loue more perfectly therein the Goodnesse of him that giues it So that the Lampes of this pure Loue haue neither oyle weeke nor smoake but are all fire and flame which no worldly thing can extinguish And such as carrie these burning Lampes in their hāds haue the saintly feare of holy Spouses not the feare of adulterous women Both feare indeede but differently saieth S. AVGVSTINE The chast Spouse feares the absence of her Spouse The adulrous the presēce of hers That feares his departure this his staie That is so deeply in Loue that it makes her iealous this is not annoy'd with iealousie because she enioyes not Loue This feares to be punished but the punishment which that feares is that she shall not beloued enough yea rather in very deede she feares not not to beloued as is the custome of the Iealous who loue thēselues and will needes be beloued but her feare is that she loues not him enough whom she sees so loue-worthy that none can loue him to the worth ād accordīg to the large measure of loue which he merit's as before I haue faied Wherefore her Iealousie is not a IEALOVSIE OF PROPER INTEREST but a pure Iealousie which proceedes not frō any concupiscence but from a noble and simple friēdshipe A Iealousie which extends it selfe to our neighbour together with the loue whence it issueth for since we loue our neighbour as our selues for Gods sake we are also iealous of him as of our selues for God's sake so that we would euen die least he might perish 5. Now as Zeale is an inflamed ardour or an ardent inflamation of Loue it hath also neede to be wisely and prudently practised otherwise vnder the cloake of it one may violate the termes of modestie and discretion and easily slipe out of Zeale into anger and from a iust affection to an vniust passion wherefore this not being the proper place to put downe the markes of Zeale my THEO I aduise you that for the execution thereof you haue alwayes recourre to him whom God hath giuen you for the direction of your deuote life Of the Zeale or Iealousie which we haue towards our Sauiour CHAPTER XIV 1. A certaine Caualeere gaue order to a famous Painter to draw him out a horse rūning and the Painter hauing represented him as in a curuet with him vpō his backe the Caualeere began to storme whervpon the Painter turning the picture vpside downe be not angrie Sir quoth he to change the postures of a horse in his Carriere into a horse in his curuet a man is onely to turne the Table vpside downe He that desires to discouer what iealousie or Zeale we are to exercise towards God he is onely to expresse to life the iealousie we haue in humane things and then turne it vpside downe for such will it be as that which God for his part requires at our hands 2. Imagine THEO what comparison there is betwixt those who enioye the light of the Sunne and those who haue onely the glimps of a Lampe they are not enuious or iealous of one an other for they plainely see that that great light is abundantly sufficient for all that the ones fruition doth not impeach the others and that nones possession in particular is lesse for that all in
vndertake too sharpe and violent courses and withall that anger or boldnesse being once set on foote and not being able to containe themselues within the bounds of reason beare a way the heart to disorder so that Zeale by this meanes being exercised indiscretly and inordinatly becomes hurtfull and blame worthy DAVID sent IACOB to leade his armie against his disloyall and rebellious SoÌ„ne ABSALOÌ„ with speciall charge that they should not touch him but in all occurrences they should haue a speciall care to saue his life But IACOB being set to 't and being hot in the pursuite of the victorie with his owne hand slewe the poore Absolon neuer thinking of the charge which the king gaue him euen so Zeale doth imploye choler against the euill yet with expresse order that in distroying wickednesse and sinne if it be possible it saue the sinner and the wicked but being once in hot blood as a strong headed and stirring horse runnes away with his rider out of the Listes without stop or staie while breath lasteth 2. The good man of the house which our Sauiour describs in the Ghospell knew well that hot and violent seruants are wont to out runne their Maisters intention For his seruants presenting themselues vnto him to weede vp darnell no quoth he I will not least together with weedes you pull vp corne Verily THEO Anger is a seruant who being strong couragious and a great vndertaker doth indeede at the first on-set performe a great deale of worke but with all is so hot headdie inconsiderate and impetuous that it doth neuer any good at all but ordinarily it drawes with it many discomodities Now it is not good husbandrie saie our husbandmen to keepe Peacokes about the house for though they free it of spiders yet doe they so spoile their couers and tiles that their profit is not comparable to the great waste they make Anger was giuen as a helpe to reason by Nature and is employed by Grace in the seruice of Zeale to put in execution it's designes yet is it a dangerous helpe and not greately to be desired for if it get strength it becoms Mistresse defeating Reason's authoritie and the louing lawes of Zeale and if it turne weake it doth no more then Zeale would performe all alone how soeuer it giues still a iust occasion of feare that waxing strong it might impare the heart and Zeale making them slaues to its tyrannie euen as an artificiall fire which in an instant is kindled in a building and â—hich one knowes not how to extinguish It were an act of dispare to put a stranger compaine into a Fort in garison who by that meanes might become stronger 3. Selfe Loue doth oft deceiue vs and makes vs runne-counter practising our proper passions vnder the name of Zeale Zeale hath sometimes of old made vse of Anger and Anger often times makes vse of the name of Zeale in counterchange to keepe its shamefull disorder couered vnder it And marke that I saie it makes vse of the name of Zeale for it can make no vse of Zeale it selfe since it is the propertie of all vertues but especially of Charitie whereof Zeale is a depeÌ„dance to be so good that none can abuse it 4. Vpon a day there came a notorious sinner and threw himselfe at the feete of a good and worthy priest protesting with a great deale of humiliatioÌ„ that he came to find a cure for his desease that is to receiue the holy absolution of his faults a certaine MONKE called DEMOPHILVS apprehending in his conceite that this poore penitent came too nigh the high Altar fell into so violent a fit of choler that falling vpon him he kicked and pushed him thence with his feete wronging the good priest in an outragious sort who according to his dutie had mildly admitted the poore penitent And then running vnto the Altar he tooke away the most holy things there and carried them thence least as he would make men thinke the place should haue bene profaned by the sinners approch Now hauing finished this specious maister-peece of Zeale he staied not yet there but made a great matter of it to the great S. DENIS AREOPAGITE in a letter which he wrote touching it whereof he receiued an excellent answere worthy of the Apostolicall spirit wherwith this great Disciple of S. PAVLE was animated for he made him clearely see that his Zeale had bene indiscreete imprudeÌ„t and impudent withall because though the Zeale of the honour due vnto holy things be good and laudable yet was it practised against reason without consideration or iudgement at all since he had vsed pushing with his feete outrage iniurie and reproch in a place in a circumstance and against a person that he was to honour loue and respect so that the Zeale could not be good being so disorderly practised But in this very answere the same Saint recounts another admirable example of a great Zeale proceeding froÌ„ a very good soule whom yet the excesse of Anger which Zeale did excite in her had blemished and spoyled 5. A Pagan had seduced and made a Christian of CANDIE newly conuerred to the Faith returne to Idolatrie CARPVS an eminent man for puritie and sanctitie of life and who as it is very probable was the Bishope of Candie conceiued so deepe a wroth against it that he had neuer in his time endured the like and let himselfe be so farre carried away with this passion that being risen at midnight to praie according to his custome he concluded in him selfe that it was not reasonable that wicked men should any longer liue with great indignation beseeching the Diuine Iustice to strike downe at once these two sinners the Pagan seductour and Christian seduced But note THEO how God corrected the bitternesse of the passion which carried the poore CARPVS beyond himselfe First he made him as another S. STEPHEN behold the heauens open and our Sauiour IESVS CHRIST seated vpon a great throne enuironed with a multitude of Angels who assisted him in humane shape then he saw below the earth gaping open as a horrid and vast gulfe and the two sinners to whom he had wished so much euill vpon the very edge of this Precipice quaking and well nere falling downe in a traunce for dread being vpon the point of tumbling in drawen on the one side by a multitude of Serpents which rising out of the gulfe wrapped theÌ„selues about their ledges tickling them with their tayles and prouoking their fall and the other side a coÌ„panie of men did push and iogge to rush them in so that they seemed to be eueÌ„ alreadie swallowed vp by this precipice Now consider my THEO I praie you the violencie of CARPVS his passion for as he himselfe afterwards recounted to S. Dâ—NIS he made nothing of beholding our Sauiour and the Angels ascending to Heauen so was he taken with gazing vpon the daunting destresse of those two miserable wretches being onely troubled that they were so long a perishing and therevpon
resisted the glorious S. PETER his Superiour in his face Certes euery one is not a S. PAVLE to know how to doe those things in the nicke But hot harsh presumptuous and reprochfull spirits following their owne inclinations humours auersions and the high conceits they haue of their owne sufficiencie draw the vaile of Zeale ouer their iniquitie and vnder the name of this sacred fire permit themselues to be burnt vp with their proper passions It is the Zeale of the health of soules that makes the Prelatshipe be sought after if you will beleeue the ambitious man that makes the Monke ordained for the Quire course about if you will giue credit to his disquieted spirit that causeth all those censures and murmuratiōs against the Prelates of the Church and tēporall Princes if you will giue eare to the arrogant You shall heare nothing frō him but Zeale nor yet see any Zeale in hī but onely opprobrious and rayling speaches hatred ād rācore disquiete of the heart and tōgue 5. Zeale may be practised three wayes first in exercising high actions of Iustice to repell euill and this belongs onely to publike officers to correct censure and reprehend in the nature of a Superiour as Princes Prelates Magistrats Preachers but whereas this office is worshipfull euery one will vndertake it euery one will haue a fingar in it Secondly one may vse Zeale in actions of great vertue for the good example of others by suggesting the remedies of euill and exhorting men to applie them by working the good that is opposite to the euill which we desire to banish which is a thing that belongs to euery one and yet it hath but few vndertakers Finally the most excellent vse of Zeale is placed in suffering and enduring much to hinder or diuert euill and scarce will any admit this Zeale A specious Zeale is all our ambition vpon that each one willingly spends his talant neuer taking notice that it is not Zeale indeede which is there sought for but glorie ambition's satisfaction choler churlishnesse and other passions 6. Certainly our Sauiours Zeale did principally appeare in his death vpon the Crosse to distroy death and sinne in men wherein he was soueraignly imitated by that admirable vessell of election and dilection as the great S. GREGORIE Nazianzen in golden words represents him for speaking of this holy Apostle he fights for all saieth he he poures out praiers for all he is Zealously passionat towards all he is inflamed for all yea he dared yet more for his brethren according to flesh so that if I may dare also to saie it he desires through charitie that they might haue euen his owne place nere our Sauiour O excellencie of an incredible courage and feruour of Spirit He imitats IESVS CHRIST who became a curse for our Loue who put on our infirmities and bore our deseases Or that I may speake a little more soberly he was the first after our Sauiour that refused not to suffer and to be reputed wicked in their behalfe Euē so then THEO as our Sauiour was whip't condemned crucified as man deuoted bequeathed and dedicated to beare and support all the reproches ignominies and punishments due to all the offenders in the world and to be a generall sacrifice for sinne being made as an ANATHEMA forsaken and left of his eternall Father so according to the true doctrine of this great Nazianzen the glorious Apostle S. PAVLE desired to be loden with ignominie to be crucified left abandoned and sacrificed for the sinnes of the Iewes that the curse and paine which they merited might fall vpon him And as our Sauiour did so take vpon him the sinnes of the world and became a curse was sacrificed for sinne and forsaken of his Father that he ceased not continually to be the well-beloued Sonne in which his Father pleased himselfe So the holy Apostle desired indeede to be a curse and to be separated from his Maister to be left alone to the mercy of the reproches and punishments due vnto the Iewes yet did he neuer desire to be depriued of Charitie and the grace of God from which nothing could separate him that is he desired to be vsed as one separated from God but he desired not in effect to be separated or depriued of his Grace for this cannot be piously desired So the heauenly Spouse confesseth that though loue be strong as death which makes a separation betwixt the bodie and the soule Yet Zeale which is an ardent loue is yet stronger for it resembles Hell which separats the soule from our Sauiours sight but it was neuer saied nor can euer be saied that Loue or Zeale was Like to sinne which alone separats from the grace of God And indeede how could the ardour of Loue possibly make one desire to be separated from grace since Loue is grace it selfe or at least cannot consist without grace Now the Zeale of the great S. PAVLE was in some sort practised by the little S. PAVLE I meane S. PAVLINE who to deliuer a slaue out of bondage became himselfe a slaue sacrificing his owne libertie to bestow it vpon his neighbour 6. Happie is he saieth S. AMBROSE who knowes the gouernment of Zeale The Deuil will easily scofe at thy Zeale if it be not according to science let therefore thy Zeale be inflamed with Charitie adorned with science established in cōstancie True Zeale is the child of Charitie as being the ardour of it Wherefore like to Charitie it is patient benigne not troublesome nor contentious not enuious or spightfull but reioycing in Truth The ardour of true Zeale resembles that of the huntsman being diligēt carefull actiue industrious and eager in the pursuit but without choler anger or trouble for if the huntsman's labour were cholerike harsh and wayward it would not be so earnestly loued and affected Zeale in like manner hath extreame feruours but such as are constant solide sweete laborious equally amiable and infatigable whereas contrariwise false Zeale is turbulent confused insolent arrogant cholericke wauering no lesse impetuous then inconstant How our Sauiour practised all the most Excellent acts of Loue. CHAPTER XVII 1. HAuing spoken at large of the acts of Diuine Loue that you may more easily and holily conserue the memorie thereof I present you with a collection or abridgement of it The Charitie of IESVS CHRIST doth presse vs saieth the great Apostle Yea truly THEO it doth force or vse a violence against vs by its infinite sweetenesse which shines in the whole worke of our Redemption wherein appeared the benignitie and loue of our Sauiour towards men For what did not this Diuine Louer doe in matter of Loue 1. he loued vs with a LOVE OF COMPLACENCE for his delightes were to be with the children of men and to draw man to himselfe becōming man 2. he loued vs with a LOVE of BENEVOLENCE enriching man with his diuinitie so that man was God 3. he vnited himselfe vnto vs in an incōprehensible coniunctiō whereby he
and are so capable of the impressions of heauenly loue that to make them participate in its Sanctitie they neede onely to be by it that is neare a heart which loues God So to make grapes tast like Oliues it is but planting the vine amongst the Oliue-trees for by their onely neighbourhoode without euer touching one another these plantes doe mutually enterchange fauours and properties so great an inclination and so strict a conueniencie is there betwixt them 2. Certes all flowres except those of the tree called the Pensiue Tree and others that are monstres in nature all I saie are gladded displayed and embellished at the Sunnes approch by the vitall heat which they receiue from his rayes But all yellow flowres and especiall that which the Grecians terme HELIOTROPIVM and we TVRNE-SOLE are not onely gladded ād pleased with his presence but euen follow his beames allurement by an amiable winding about to looke and turne themselues towards it euen from the rysing to the setting So all vertues doe receiue a new lustre and an excellent dignitie by the presence of holy Loue but Faith Hope the Feare of God Pietie Penance and all the other vertues which of their owne natures doe particularly tend vnto God and to his honour doe not onely receiue the impression of Diuine loue whereby they are eleuated to a great value but they hang wholy towards him associate themselues with him following and seruing him in all occasions for in fine my deare THEO the holy word doth attribute a certaine sauing sanctifying force and proprietie to Faith Hope Pietie Feare of God to Penance which is an euidence that those vertues are of great price and being practised by a heart in Charitie they become more fruitfull and holy by excellencie then the others which of their owne nature haue not so great an agreement with heauenly Loue. And he that cries if I had all Faith euen in such a measure that I could transport mountaines and should want charitie I am nothing doth sufficiently shew that with Charitie this faith would be very fruitfull Charitie then is a vertue without compare which doth not onely adorne the heart wherin she is but with her meere presēce doth also blesse ād sanctifie all the vertues which she meetes therein embalming and perfuming them with her celestiall odour by meanes whereof they are raysed to a high rate in the sight of God which yet she performes farre more excellently in Faith Hope and other vertues which of them selues doe naturally tend to pietie 3. Wherefore THRO of all vertuous actions we ought most carefully to practise those of Religion and Reuerence towards diuine things those of Faith of Hope and the most holy Feare of God taking occasion often to speake of heauenly things thinking and sighing after eternitie frequenting the Church and Diuine seruice making pious lectures obseruing the ceremonies of christian Religion for sacred Loue is fed according to its hearts desire in these exercises and doth in greater abundance streame out its graces and proprieties vpon them then it doth vpon those vertues which are purely naturall like as the heauenly rainebow makes all the plantes vpon which it lightes odoriferous but the Asphalatus incomparably more then all the rest That Diuine Loue doth yet more excellently sanctifie the vertues which are practised by his ordinance and Commandment CHAPTER IV. 1. THe faire RACHEL after an earnest desire of issue with her deare IACOB was by two meanes made fertill whence also she had children of two sundrie kinds for in the beginning of her marriage seeing she could haue no children of her owne bodie she made vse of her seruant BALA as it were by loue which she drew into her societie by the exercise of the functions of marriage saying vnto her husband I haue here my handmaide BALA take her in wedlocke and companie with her that she may beare vpon my knees and I may haue children of her and it fell out according to her desire For she conceiued and brought forth many children vpon RACHELS knees who receiued them as though they had bene truely her owne since they were begotten by two bodies whereof IACOBS belonged to her by the right of marriage BALA'S by the dutie of seruice and againe because the generation was effected by her order and will But she had afterwards two other children without her command or order which were conceiued begot and sprung from her owne bodie at her owne bent to wit Ioseph and the beloued Beniamin 2. I must tell you now THEOT that Charitie and holy loue a thousand times more faire then Rachel married to mans heart doth incessantly wish to produce holy operations And if in the begining she her selfe cannot bring forth of her owne extraction by the sacred vnion which is singularly proper vnto her she cals the other vertues as her faithfull handmaids makes them cōpanions with her in marriage commanding the heart to make vse of them and beget holy operations of them yet operations which she doth adopt and repute her owne as being produced by her order and commandment and of a heart which belongs vnto her sith as we haue formerly declared Loue is the Maister of the heart and consequently of all the acts of other vertues made by his consent But further heauenly Charitie hath two acts which are her owne issue properly and are of her owne extraction the one is EFFECTIVE LOVE who as another IOSEPH vsing the fulnesse of regall authoritie doth subiect and range the troopes of our faculties powers passions and affections to Gods will that it might be loued obeyed and serued aboue all things by this meanes putting the great celestiall commandment in execution Thou shalt loue thy LORD thy GOD with all thy heart with all thy soule with all thy Spirit with all thy strength The other is AFFECTIVE OR AFFECTIONATE LOVE who as a little Beniamin is exceedingly delicate tender pleasing and amiable but in this more happie then Beniamin that Charitie his mother dies not in his birth but as it were gaines a new life by the delight she takes in it 3. Thus then THEOT the vertuous actions of the children of God doe all belong to Charitie some of them because they sprung from her owne wombe others because she sanctifies them by her quickning presence and finally others by the authoritie and commāde which she exerciseth ouer the other vertues whence she made them spring And these as indeede they are not so eminent in dignitie as the actions which doe properly and immediatly issue from Charitie so doe they incomparably passe those which take their whole sanctitie from the presence and Societie of Charitie 4. A great Generall of an Armie hauing gayned some renowned bataile will without doubt haue all the glorie of the victorie and not without reason for he himselfe will haue fought in the forefront of the armie essaying many braue feates of armes he will haue rancked his troopes ordained and commanded all that was
the perfections which she meetes withall as it finds greater perfections it doth great lier perfect them like as suggar doth so season conserued fruits with its sweetnesse that sweetening them all it leaues euery of them different in relish and sweetenesse as they haue a diuers taste in their owne nature Nor doth it euer render the Peech and the Nut so sweete and pleasing as the Appricot and the Myrabolan plumme 5. True it is notwithstanding that if the Loue be ardent powerfull and excellent in a heart it will also more enrich and perfect all the vertuous workes which shall proceede from it One may suffer death and fire for God without Charitie as S. PAVLE presupposeth and I declare elswhere by better reason may one suffer them hauing a little charitie Now I saie THEO that it may come to passe â—hat a very little vertue may be of greater value in a soule where sacred Loue doth feruently raigne then Martyrdome it selfe in a soule where Loue is languishing feeble and slow As the least vertues in our B. Lady in S. IOHN in other great Saints were of greater price before God then the greatest of diuers inferiour Saints as many little eiaculations of Loue in Seraphins are more inflamed then the greatest in the Angels of the last orders as the singing of a young Nightingale is incomparably more harmonious then that of the finest Goldfinch 6. PIRCIVS towards the end of his dayes painted onely in little formes and trifeling things as Barbar's and Cobler's shops little Asses loaden with grasse and the like triuiall toyes which he did as PLINIE coniectures to lay his great renowne whence in the end he was called the Painter of small wares and yet the greatnesse of his art did so appeare in his small workes that they were sould at a higher rate then others greatest peaces Euen so THEO the little simplicities abiections and humiliations in which the great Saints tooke so great content to hide themselues and put their hearts into Harbour against vaine glorie hauing bene practised with a great excellencie of the Art and ardour of heauenly Loue were found more gratefull in the sight of God then the great and illustrious workes of diuers others which were performed with little Charitie and deuotion 7. The sacred Spouse doth wound her Spouse with one of her head haires of which he makes so great accompt that he compares them to the flockes of the Goates of GALAAD and hath no sooner commended the eyes of his deuote Louer which are the most noble parts of the face but presently he fals a praising her head haire which is the most fraile vile an abiect That we might learne thereby that in a soule taken with holy Loue actions that seeme very poore are highly agreeable to the Diuine Maiestie Of the excellent worth which holy Loue bestowes vpon the actions which issue from it selfe and to those which proceede from other vertues CHAPTER VI. 1. BVt you will aske me what this worth is which holy Loue bestowes vpon our actions ô God THEO I Verily I should not dare to speake it if the Holy Gost himselfe had not declared it in expresse termes by his Apostle S. Paule who saieth thus That our tribulation which is presently momentarie and light worketh aboue measure exceedingly an eternall weight of glorie in vs. For the loue of IESVS let vs ponder these words Our tribulations which are so light that they passe in a moment worke in vs the solide and stable weight of glorie I beseech you behold these wonders Tribulation produceth glorie lightnesse giues weight moments worke eternitie But what is it that can enrich these fleeting moments and light tribulations with so great worth Scarlet and purple or fine crimson violet is a precious and royall cloth yet not by reason of the woole but the die Christian workes are of that worth that Heauen is giuen vs for them but THEO it is not in that they proceede froÌ„ vs and are the woole of our hearts but because they are died in the blood of the sonne of God I meane for so much as our Sauiour doth sanctifie our workes by the merits of his blood The twigge of a vine vnited and ioyned to the stocke being not forth â—ruit in it's owne vertue but in vertue of the stocke Now we are vnited by Charitie vnto our Redeemour as members to their head and thence it is that our fruit and good workes drawing their worth from him doe merit life euerlasting AARONS rod was withered and incapable of it selfe to bring forth fruit but as soone as the name of the high priest was written vpon it in one night it brought out leaues flowres and fruit We in our selues are withered bowes vnprofitable fruitlesse not being sufficient to thinke any thing of our selues as of our selues but our sufficiencie is of God who hath made vs meet and fit ministers of his will and therefore as soone as by holy Loue the name of our Sauiour the high Bishop of our soules is engrauen liâ—â— our soules we begin to beare delicious fruits for life euerlasting And as seedes which of them selues doe onely bring forth vnsauorie Melons would bring forth sugared and musked ones if they were steeped in sugared or musk't water so our soules which of themselues are not able to proiect one onely good thought towards God's seruice being watered with holy loue by the holy Ghost which doth inhabite vs they produce sacred actions which doe tend and doe carrie vs to immortall glorie Our works as proceeding from our selues are but miserable reeds yet these reeds become gold by Charitie and with the same we suruey the Heauenly Hierusalem which is giuen vs by that measure for as well to man as Angels glorie is distributed according to Charitie and her actions So that men and Angels measure is one and the same and God both hath and will reward euery one according to his works as all the holy Scripture doth teach vs which assignes vs the felicitie and eternall ioyes of Heauen in reward of the labours and good works which we haue practised in earth 2. A magnificent reward and such an one as doth sauour of the Maisters greatnesse whom we serue who in truth THEO if so he had pleased might most iustly exact our obedience and seruice without proposing vnto vs any prize or reward at all since we are his by a thousand most legitimate titles and that we can doe nothing that is worth any thing but in him by him for him and dependently of him Yet did not his Goodnesse so dispose but in consideration of his sonne our Sauiour he would deale with vs at a set price receiuing vs at wages and engaging himselfe by his promise vnto vs that our hire yea an eternall one shall answere to our workes Nor is it that our seruice can either be necessarie or profitable vnto him for when we shall haue accomplished all his commands we are yet to professe in a most humble
conserue life after Charities death who gaue them life The Lake which profane authours doe commonly call Asphalitus and sacred authours MARE-MORTVVM hath so heauie a curse put vpon it that nothing that is put into it can liue when the fish of Iordaine doe come neere it they die vnlesse they speedily returne backe against the streame The trees vpon the brims of it produce nothing aliue and though their fruit be in apparance and autward shew like to the fruits of other countries howbeit when on puls them they are found to be skinne and core being full of asshes which flie away in the wind These be the markes of infamous sinns for the punishment whereof this Coūtrie which was peopled with three populous Cities was of old conuerted into a pit of filth and corruption and nothing was deamed better to represent the mischeife of sinne then this abominable Lacke which had its origine from the most execrable disorder that could be cōmitted by mans bodie Sinne therefore as a dead and mortall sea kills all that comes neere it nothing is found liuing in the soule which it possesseth nor all about it O God THEO nothing for sinne is not onely a dead worke but is withall so infections and venimous that the most excellent vertues of the sinfull soule doe produce no liuing action And though the actions of sinners haue oftentimes a great resemblance with those of the iust man yet are they indeede barkes onely stuffed with wind and dust whē they are truely looked into and are rewarded of God onely by some present benefits which are bestowed vpō thē as vpon the chambermaids children yet are they such barkes as neither are nor can be so tasted and relished by the Diuine Iustice as to be rewarded with an eternall crowne they die vpon the trees and cannot be conserued in the hand of God being voyd of true worth as it is saied in the Apocalypse to the Bishop of Sardis who was reputed a liuing tree by reason of diuers vertues which he practised and yet dead he was for that being in sinne his vertues were not true liuing fruits but dead barkes glorious to the eyes but no wayes sauorie to the palate so that we may all cast out this true voice following the holy Apostle without Charitie I am nothing nothing doth profit me and with S. AVGVSTINE saie Giue Charitie to a heart and all doth profit depriue it of Charitie and nothing doth profit it I meane towards life euerlasting for as we haue saied the vertuous works of sinners are profitable to our temporall life But my deare THEO what doth it profit a man to gaine all the world temporally if he loose his soule eternally How holy Loue returning into the soule doth reuiue all the works which sinne had slayne CHAPTER XII 1. THe works then of a sinner while he is depriued of Charitie are not profitable to eternall life and therevpon they are called dead works whereas contrariwise the good works of the iust man are saied to be liuing for that the Diuine Loue doth animate and quicken them with its dignitie And if afterwards they loose their life and worth by sinne they are held to be workes that are deaded extinguished or mortified onely but not quite deade especially in the Elect for as our Sauiour speaking of the little Tabitha Iarus his daughter said she was not dead but slept onely because she continued dead so small a time till she was resuscitated that it seemed rather to be a sleepe then a true death So the works of the iust man but especially of the elect who by the commission of sinne dyeth are not called dead works but onely deaded mortified stounded or put into a trance because vpon the next returne of holy Loue they either ought or at least may reuiue and returne to life againe Sinn 's returne depriues the soule and all her workes of life the returne of Grace doth restore life to the soule and all her actions A sharpe winter doth dead all the plants of the fields so that if it continued still they would still continew in the state of death Sinne the sad and daunting winter of the soule doth quayle all the holy workes that it finds there in and if it did alwayes continew neuer would any thing recouer either life or vigour But as in the returne of the pleasant spring not onely the seedes which are sowē by the helpe of this delightfull and fruitfull season doe gratefully bud and blossome euery one in his kind but euen the old plants which the rigour of the winter past had bitten withered and deaded waxe greene and doe resume new force vertue and life So sinne being blotted out and the grace of Diuine Loue returning into the soule the new affections which this spring of grace doth bring doe blossome and bring forth ample merites and blessings but the works that are dried vp and withered by the rigour of the winter of sinns ouer passed as being deliuered from their mortall enemye resume their force waxe strong and as risen from the dead they florish a new and store vp merits for the eternall life Such is the omnipotencie of Diuine Loue or the Loue of the Diuine omnipotencie If the impious turne away himselfe from his impietie and shall doe iudgement and iustice he shall viuificate his soule conuert and doe penance for all your iniquities and iniquitie shall not be a ruine vnto you saieth our Lord. And what is that iniquitie shall not be a ruine vnto you but that the ruine which it made shall be repaired So besides a thousand courtisies that the prodigall sonne receiued at his Fathers hands he was reestablished euen with aduantage in all his ornaments graces fauours and dignities which he had lost And IOB that innocent picture of a penitent sinner did in the end receiue the double of that which he had Verily it is the Councell of Trēts desire that we should encourage the penitents that are returned into fauour with God allmightie in these words of the Apostle Abound in euery good worke knowing that your labour is not vnprofitable in our Lord for God is not vniust to forget your worke and the Loue which you haue showen in his name God then doth not forget the works of those who by sinne hauing lost loue recouers it againe by penance Now God is saied to forget our workes whē they loose their merite and sanctitie by sinne committed and he remembers them when they returne to life and vigour by the presence of holy Loue. So that amongst the faithfull it is not necessarie to the reward of their good works as well by the encrease of grace and future glorie as by the enioying of life euerlasting in effect that one fall not into sinne but it is sufficient according to the Councell of Trent that one depart this life in God's grace and charitie 2. God hath promised an eternall reward to the works of a iust man but if the
in our soules there is alwayes a mercinarie or seruile loue left in thē till Charitie being come to perfection doth take out this pricking needle and put it vp as it were in her Clue In this life therefore wherein our Charitie shall neuer come to that perfection that it shall be exempt from perill Feare is alwayes necessarie and euen while we daunce for ioye with Loue we must tremble with apprehension by Feare In Feare aduise of what thou tak'st in hand Serue and reioyce in him that raignes aboue Reioyce in him yet ioyfull firmly stand In lowlinesse of heart in trembling loue Our great Father ABRAHAM sent his seruant ELIEZER to choose a wife for his onely sonne ISAAC Eliezer wēt and by diuine inspiration made choice of the faire and chast REBECCA whom he carried away with him But this wittie Damsell forsooke ELIEZER as soone as she met with ISAAC and being conducted into SARAS chamber she remained his spouse for euer God doth often send seruile Feare as another ELIEZER and Eliezer is interpreted God's assistance to treate the marriage betwixt it selfe and sacred Loue. And though the soule be brought vnder the conduct of Feare it is not that Feare meanes to espouse her for in effect as soone as the soule meets with Loue she vnits herselfe vnto him and quits Feare 2. Yet as ELIEZER after his returne remained in Isaac his house at his and Rebeccas seruice so Feare hauing led vs to holy Loue it remaines still with vs to serue both Loue and the louing soule as occasion serues For though the soule be iust yet she is oft set vpon by extreame temptations and Loue as couragious as it is hath enough to doe to sustaine the assault by reason of the disaduantage of the place wherein it is which is the variable heart of man subiect to the mutinie of the passions In that case therefore THEO Loue employes Feare in the fight making vse of him to repulse the enemie The braue Prince IONATHAS going to giue a charge vpon the Phylistians amidst the obscuritie of the night would haue his Esquire with him and those that he killed not his Espire killed And loue enterprising some difficult thing makes not vse of his proper motiues onely but also of the motiues of seruile and mercinarie feare and the temptations which Loue ouerthrowes not Feare defeates If a temptation of Pride auarice or some voluptuous pleasure make head against me Ah! shall I saie it is possible that for things so vaine my soule would quit the grace of her well-beloued but if this will not serue Loue will call Feare to his aide ah dost thou not see miserable heart that by seconding this temptation the horrible flames of Hell doe waite vpon thee and that thou loosest the eternall inheritance of heauen a man makes vse of all things in extreamities as the saied IONATHAS did when passing the sharp Rockes which were betwixt him and the Phylistians he did not onely make vse of his feete but as well as he could scrambled and ramped with his hands Euen therefore as the Mariners who lanch out vnder a fauorable gale and in a fit season doe yet neuer leaue behind them their cables ankers and other necessaries against stormes and tempests so though the seruant of God enioye the sweete repose of holy Loue he must neuer be vnprouided of the Feare of Gods iudgments to helpe himselfe therewith amōgst the outrages and assaults of temptations besids that as the skin of an aple which in it selfe is of small estimation is yet very vsefull for the conseruation of the aple which it couereth so seruile feare which in it selfe is but of a meane condition in respect of Loue is yet very profitable to its conseruation during the dangers of this mortall life And as he that presents a Pomegranade doth onely present it in respect of the grains and iuyce contained with in it and yet giues it in the pille as a certaine dependance of it Euen so though the holy Ghost amongst his sacred gifts bestowes a louing Feare vpon the hearts of his friends that they may feare God in pietie as their Father and Spouse yet doth he also adde to that a mercinarie and seruile Feare as an accessarie to the other which is more excellent so Ioseph presenting his Father with many loades of the riches of Egipt gaue him not onely the treasures but withall the asses that brought them 3. Now albeit that mercinarie and seruile Feare be very necessarie for this mortall life yet is it vnworthy of any part in the immortall where there shall be an assurance voyd of Feare a Peace without opposition a repose free from care yet shall the seruices which this seruile and mercinarie Feare made Loue be there rewarded so that these Feares though as another Moyses and Aaron they enter not into the LAND OF PROMIS yet shall their posteritie and workes enter and as for a Filiall and the Feare of Spouses they there shall haue their rancke and place not to cause any diffidence or perplexitie in the foule but to make her admire and reuerence with submission the incomprehensible maiestie of this omnipotent Father and this Spouse of glorie The Loue to God we beare Is full of purest Feare His Feare and Maiestie Dures for eternitie How Loue makes vse of naturall seruile and mercinarie Feare CHAPTER XVIII 1. Lightnings Thundrings Thunderbolts tempests Inundations Earth-quakes and other sodaine accidents doe excite euen the most indeuote person to feare God and nature preuenting discourse in those occurences doth driue the heart the eyes yea the very hands to heauen-wards to inuoke the assistance of the most holy Diuinitie according to the common sense of mākind which is saieth Titus Liuius that such as serue the Almightie doe prosper and such as contemne him are afflicted In the storme which endāgered IONAS the Marriners were strooke with a great feare and each of them fell sodainly a crying to God They were ignorant saieth SAINT HIEROME of the Truth yet they knew there was a Prouidence and beleeued that it was by the iudgment of Heauen that they were in this danger as the Malteses when they saw S. PAVLE inuaded by a viper after he had escaped shipwrake beleeued that it happened by the Diuine vengeance And indeede Thunders Stormes Thunderbolts are called the Almighties voice by the Psalmist saying further that they make his words because they Proclame his Feare and are as Ministers of his Iustice And againe wishing that the Maiestie of God would become dreadfull to his enemies lighten lightening saieth he and thou shalt disperse them shoote out thyne arrowes and thou shalt destroye them where he termes Thūderbolts the arrowes ād darts of God And before the Psalmist Samuels good mother had alreadie sung that euē Gods enemies would feare hī if he would thūder ouer thē frō Heauē Certes PLATO in his GORGIAS and else where doth witnesse that there was some sense of Feare amongst the Pagans
Maiestie then our crucified Maister 's crowne of thornes his scepter of a Reed his robe of scorne which they put vpon him and the Throne of his Crosse vpon which the sacred Louers had more content ioye glorie and felicitie then euer Salomon had in his Iuerie Throne 5. So is Loue often times represented by the Pomegranate which taking proprieties from the Pome-granate-tree may be saied to be it's vertue as also the gift thereof which out of Loue it offers to man and its fruit sith that it is eaten to refresh mâ—ns taste and finally it is as it were its glorie and Beatitude bearing the crowne and diademe How diuine Loue makes vse of all the passions and affections of the soule and reduceth them to her obedience CHAPTER XX. 1. Loue is the life of our heart and as the couÌ„terpoise giues motioÌ„ to all the moueable parts of a cloke so doth Loue giue all the motioÌ„ the soule hath All our affections follow our Loue and according to it we desire we reioyce we hope we dispaire we feare we take heart we hate we flie we sorrow we fall into choler we triuÌ„phe Doe not we see men who haue giuen vp their heart as a prey to the base and abiect Loue of women that they haue no desires but according to this Loue they take no pleasure but in it they neither hope nor dispaire but for this subiect they neither dread nor enterprise any thing but for it they are neither disgusted with nor flie from any thing saue that which doth diuert them from this they are onely troubled at that which doth depriue them of it they are neuer angrie but out of iealousie neuer glorie but in this infamie 2. The like may be saied of couetous misers and glorie-hunters for they become slaues to that which they loue and haue neither heart in their breast nor soule in their hearts nor affections in their soules saue onely for this 3. When therefore Diuine Loue doth raigne in our hearts it doth in a kinglike manner bring vnder all the other Loues and consequently all the affections thereof for as much as naturally they follow loue this done it doth tame sensuall Loue and bringing it to subiection all the sensuall passions doe follow it For in a word this sacred Loue is the soueraigne water of which our Sauiour saied he that shall drinke of this water shall neuer thirst No surely THEO he that hath Loue in a certaine abundance he shall neither haue desire dread hope courage nor ioye but for God and all his motions shall be quieted in this onely celestiall Loue. 4. Diuine Loue and selfe loue are in our hearts as IACOB and ESAV in the wombe of REBECCA there is a great antipathie and opposition betwixt them and doe continually presse on vpon another in the heart Whereat the poore soule giues an outcrie alas wretch that I am who will deliuer me out of the bodie of this death that the onely Loue of God may peaceably raigne in me Howbeit we must take courage putting our trust in our Sauiours word who promiseth in commaÌ„ding and commandeth in promising victorie to his Loue and he seemes to saie to the soule that which he caused to be saied to REBECCA two nations are in thy woÌ„be and there shall be a diuision betwixt two people in thy intrailles the one shall surmount the other and the elder shall serue the younger for as Rebecca who had onely two childreÌ„ in her wombe whereof two people were to descend was saied to haue two nations in her wombe so the soule hauing two loues in her heart hath consequently two great troopes of motions affections and passions and as Rebecca her two children by the contrarietie of their motions made her suffer great conuulsions and paines of the wombe so the two loues of our soulâ— puts our heart as it were into trauaill And as it was saied of Rebeccas two children that the elder should serue the younger so was it ordained that of these two loues of our heart the sensuall should serue the spirituall that is selfe-loue should serue the Loue of God 5. But when was it that the eldest of thaâ— people which was in Rebecca's wombe serued thâ— youÌ„gest Surely it was onely wheÌ„ Dauid ouercame the Idumeans in warre and that Salomon ouerruled them in time of Peace When shall it then be that sensuall loue shall serue Diuine Loue It shall then be THEO when armed Loue being arriued at Zeale shall by mortification subiect our passions but principally when aboue in heauen Blessed Loue shall possesse our whole soule in peace 6. Now the meanes whereby Diuine Loue is to subiect the sensuall appetite is like to that which IACOB vsed when for a good presage and beginning of that which was afterwards to come to passe ESAV coÌ„ming out of his mothers wombe IACOB held him by the foote as it were to trample vpon to suppliant and keepe him vnder or as they saie to keepe him tyed by the foote after the manner of a Hauke such as ESAV was in qualilitie of a hunter and as he was a fierce man For so holy Loue perceiuing some passion or naturall affection to rise in vs must presently catch it by thâ— foote and order it to his seruice But what is it to saie take it by the foote it is to bind it and bring it downe to a râ—solution of seruing God Doe not you see how Moyses transformed the serpent into a rod by taking her onely by the tayle euen so by bestowing a good end vpon our passions they turne vertues 7. But what methode are we then to obserue to order our affections and passions to the seruice of Diuine Loue Methodicall Phisitions haue alwayes this APHORISIME in their mouthes Tâ—at contraries are cured by their coÌ„traries tâ—â— Alchymists haue another famous sentence contrarie to this Saying that like are cured by their like Howsoeuer we are certaine that two contrarie things make the light of the starrs disappeare to wit the obscuritie of nightly foggues and the greater light of the sunne and in like manner we doe fight against passions either by opposing contrarie passions or greater affections of the same sort If any vaine hope present it selfe vnto me my way of resistance may be by opposing vnto it this iust discouragement O senselesse man vpoÌ„ what foundatioÌ„ dost thou build this hope dost thou not see that the great one to whom thou dost aspire is as neere to his graue as thy selfe Dost thou not know the instabilitie weaknesse and imbecillitie of the spirit of man To day his heart in whom thy pretentions are is thyne to morrow another carries it away from thee vpon what then is this hope grounded Another way of resisting this hope is to oppose to it another more strong hope in God ô my Soule for it is he that deliuers thy feete out of the snares neuer did any hope in him and was confounded throwe thy thoughtes vpon eternall and permanent
as the bad but in the good it is moderated by submissioÌ„ and resignatioÌ„ to the will of God as is seene in Tobie who redred thaÌ„kes to the Diuine Maiâ—stie for all the aduersities wherewith he was afflicted and in â—OB who blessed the name of God in theÌ„ and in Daniel who turned his sorrowes into songes Now contrariwise in worldlings the same sorrow is an ordinarie dish with theÌ„ aÌ„d is changed into loathsomenesse dispaire madnesse for they reseÌ„ble Apes aÌ„d MoÌ„kies which are still peeuish sad and sottish in the wayning of the Moone as againe in the new of the Moone they hop dance and doe their apish trickes The worldling is froward harsh bitter and melancholie in the ebbe of his terreane prosperities but while they flowe he is almost continually in his brauado's iocund and insolent 6. Certes the sorrow of true Repentance is not so much to be termed sorrow as a dislike sense or detestation of sinne a sorrow which is neuer either harsh or peeuish a sorrow which doth not benume the mind but makes it become actiue prompt and diligent a sorrow which doth not abate the heart but doth reliue it by praier and hope and makes it make the stirrings of the feruour of deuotion a sorrow which in the hight of its bitternesse doth produce the sweetenesse of an incomparable consolation following the Precept of the great S. Augustine Let the penitent sorrow continually but let him also continually reioyce therein Sorrow saieth CassiaÌ„ which doth worke solide Penance and the wishfull repentaÌ„ce whereof a man doth neuer repeÌ„t him is obedient affable humble milde sweete patient as issuing and descending from Charitie so that extending it selfe to all the paine of the bodie and contrition of the heart it is in a certaine sort ioyfull quickned and streÌ„gthned with the hope of profit it retaines all the sweetenesse of affabilitie and longnanimitie as enioying the fruits of the holy Ghost recited by the holy Apostle now the fruits of the holy Ghost are Charitie Ioye Peace Longanimitie Goodnesse Benignitie Faith Mildnesse Continencie Such is true Repentance and such the good sorrow which is not properly sad or melancholie but onely attentiue and addicted to detest reiect and hinder the malice of sinne for the time past and time to come And indeede we meete often with Penetents sollicitous troubled impatieÌ„t mournefull soure groaning disquiet harsh and melancholie which are in the end found to be fruitlesse and are not followâ—d with any true amendement because they proceeded not from the true motiues of the vertuâ— of Penance but from naturall and selfe-loue 7. The sorrow of the world worketh death saieth the Apostle THEO we must be therefore carefull to auoyd and reiect it aâ—cording to our power if it be naturall we are to keepe it backe by withstanding its motions and by diuerting them by exercises proper for that end and by vsing the remedies and manner of liuing which the Phisitions shall aduise If it proceede from temptation we must fully disclose our heart to our Ghostly Father who will prescribe vs the meanes to ouercome it according to that which we haue deliuered touching this point in the fourtâ— Part of the Introduction to a deuote life If it be accidentall we must haue recourse to that which is saied in the eight booke to th' end we may see how delightfull temptations are to the sonns of God and that the greatenesse of our hopes in the eternall life to come all almost doe make all the passing euents of this mortall life of no consideration 8. For the rest amongst all the melancholies which can happen vnto vs we are to make vse of the authoritie of the superiour will to doe all thâ—t it is able in the behalfe of diuine Loue. Certes there are actions which haue so great a dependance of the corporall disposition and complexion that it is not in our power to doe them at our pleasure for the melancholie man cannot for his heart keepe neither his eyes speach nor countenance in the same grace and sweetenesse which they would haue if he were quit of this bad humour yet may he well though not with a grace speake gracious good and courtious words and may doe on despite of his inclination by force of reason what is conuenient in words and in the works of Charitie sweetnesse condescendance It is pardonable in a man not to be continually iocund for a man is not Maister of mirth to haue it when he list but he that is not continually gentle tractable and condescendant is not excusable for it is alwayes in the abilitie of our will nor is there any other thing required therevnto but a resolution to surmount the contrarie humour and inclination The end of the eleauenth booke THE TVVELFTH BOOKE CONTAINING CERtaine aduises for the progresse of the soule in holy Loue. That our progresse in holy Loue doth not depend of our naturall complexion CHAPTER I. I. A Famous religious of our age hath written that our naturall disposition doth much conduce to contemplatiue Loue and that such as are of an affectiue and louing nature are most proper for it Now I suppose his meaning is not that sacred Loue should be distributed to men or Angels in sequell and yet much lesse in vertue of their naturall conditions nor that he would saie that the distribution of diuine Loue is made to men according to their naturall qualities and abilities for this were to belye the Scripture and to violate the ecclesiasticall rule by which the Pelagians were declared Heretikes 2. For my part I speake in this Treatise of supernaturall Loue which God out of his goodnesse doth poure into our hearts and whose residence is in the supreame point of the Spirit a point which is aboue all the rest of our soule and is independant of all naturall complexion and withall though the soules that are inclined to Loue haue on the one side a certaine disposition which make theÌ„ more proper to loue God yet one the other side they are so subiect to set their affection vpon louely creatures that their inclination puts thâ—m iâ— as much danger of being diuerted from sacred Loue by a mixture of other Loues as they haue a facilitie in desiring to Loue God for the dangâ—r of louing amisse is annected to the facilitie of louing It is true that soules of this composition being once well purified from the loue of câ—â—atures they worke wonders in sacred Charitie Loue finding a great case to dilate it selfe in all the faculties of the heart and from thence proceeds a delightfull sweetenessâ— which appeares not in those whose soules are pâ—euish harsh melancholie and churlish 3. Neuerthelesse if two parties the one whereof is louing and sweete the other harsh and â—oure by nature had an equall Charitie they would loue God equally yet not both alike The heart naturally sweete would loue more easily more amiably more sweetely though neither more solidly nor yet more perfectly but the
A TREATISE OF THE LOVE OF GOD. Written in french by B. FRANCIS DE SALES Bishope and Prince of Geneua Translated into English by MILES CAR Priest of the English Colledge of Doway THE EIGHTEENTH EDITION Printed at Doway By GERARD PINCHON at the signe of Coleyn 1630. TO THE RIGHT HONORABLE AND VERTVOVS LADIE THE LADIE ELISABETH DORMER MADAME NO sooner had this Diuine Booke of DIVINE LOVE happened into my hands but it seemed as well by the circumstances of the AVTHOVR whether we respect his Extraction as being descended from one of the most Illustrious Houses of Sauoye his Function as being Bishope and Prince of Geneua the TITLE and CONTENTES of his VVorke alreadie honored by the eighteenth Edition or my OBLIGATION as well in my selfe as in those of whom I glorie to haue so happie a dependance to be determined to your HONOR as neerely symbolising and due to your VERTVS and HONOR'S worth and as hauing had the weakâ— colours in which it now appeares from my nâ—â—ilfull Pensill to flie to your HONOR' 's pâ—werfull Protection For wâ—itâ—er indâ—â—de could so Pious Worthy and Noble an AVTHOVR be better addreâ—'t then to Pietie Worth and Nobilitie where Pietie beares so absolute aswaye in a Noble breast that Worth and Nobilitie would be reputed ignoble and worthlesse if they bore not a Testimonie about them that they had passed by VERTVES TEMPLE where either from other is so richly embellished and receiue so mutually each others qualities that Vertue would be taken for Nobilitie and Worth or Nobilitie and Worth for Vertue if both were not seene to conspire to make vp one PEERELESSE PEECE Where could DIVINE LOVE be prouided of a fitter Mansion then a heauenly Heart Where effectes out-speake Fame where Charitie out-strips pouerties expectation Riches are possess'd and despised where a noble saying of Saint Hierom's S. Hier. ad Demetr ep 8. properly sutes It is proper to your Stock at once to haue and contemne riches Witnesse your honorable and pious Father the LORD VICE-COVNT MONTAGVE who made them in all occurrences stoope to vertu's Lore Witnesse your equally honorable and pious mother whose bountifull and frequent workes of Charitie being theÌ„ widowe strooke euen heritikes with astonishment Witnesse a later branch of the same stocke your honorable Nephew the LORD VICE-COVNT MOVNTAGVE of freshe and Blessed memorie whose matchlesse Zeale in God's cause which all the world speakes of with admiration and which as it may seeme by God's speciall Prouidence he came to write in our heart 's some few weekes before he went to receiue the reward of it doth easily draw me to instance in him What did not he bountifully emploie in the assistance of God's seruants what did not he piously spend in the riches and glorie of God's house what did not he Catholikly repute as nothing that he might gaine Christ and to descend yet further is not the same Bountie Pietie and Religion and for them a contempt of all brought downe as it vvere by right line and translated together vvith his Dominions to the Honorable now LORD VICE-COVNT MOVNTAGVE who actually possesseth his Countrie of the happinesse he long promised Finally is not the same plainely seene in your Honor 's owne honoured and happie progenie It vvere to long MADAME to mention all in your line Aug. de diligendo Deo cap. 4. to vvhom Saint Augustines pitthie and heauenly Contemplation might seeme to be addressed Loue Riches but as thy subiect 's but as thy slaues but as pledges from a Spouse as Presents from a friend as benefits froÌ„ a Maister where Loue and eueÌ„ that Loue which casteth-out Feare might seeme to be possessed by Right of blood so doth your HONOR giue to the life your renovvned Fathers vndaunted Zeale together vvith your Noble Mothers incomparable Pietie and yet be found to be held by Right of Conquest so frequent and fortunate are your VERTV'S essayes and performances Performances vvhich send euen avvay strangers hearts taken vvith admiring Loue and teach Forrainers to speake and vse your HONOR'S name in termes of respect and honour For the rest touching our generall OBLIGATION vvherein my Pen vvas prouided most to haue laboured for reasons as I hope neither vnknovven nor vnapproued to your HONOR vnvvillingly vvill I passe ouer in silence Yet vvith this assurance that vvhat in vvords is here omitted our hearts vvherein your HONOR'S CHARITIE hath engrauen her Memore deeper then that the iniquitie of times can raise it out shall speake to the Tribunall vvhere the heart's language is onely agreeable Meane vvhile MADAME licence my pen to put dovvne that vvhich many vvish vvith one consent of hearts and voices That as his pen that did not studie your Honorable Fathers aduantages Camb. in Elis pag. 26. 51. left for after ages to blesse and adore his noble Memorie marked vvith these better markes of Nobilitie KNOVVEN PRVDENCE VNDAVNTED CONSTANCIE CATHOLIKE ZEALE So this my first essâ—y may be the Pyramides wherin in his and your's may ioyntly liue for euer and vvherin eu n little ones may reade that DIVINE LOVE could not on earth find a fitter TABERNACLE nor a more nobly pious PATRONESSE For vvhose prosperitie MADAME YOVR HONOR' 's Humblest seruant will not cease to praie MILES CAR. THE AVTHOVRS DEDICATORIE PRAYER THRICE holy mother of God Vessell of incomparable election Queene of Soueraigne dilection thou art the most louelie the most louing and most beloued of all creatures The loue of the heauenly father pleased himselfe in thee from all eternitie alloting thy chaste heart to the perfection of holy loue to th' end that one day thou mightest loue his onely sonne with an onely Motherly loue as he had done froÌ„ all eternitie with a fatherly loue ô Sauiour IESVS to whom could I better dedicate a speach of thy Loue then to a heart best beloued of the well-beloued of thy heart But ô all triumphant mother who can cast his eyes vpon thy Maiestie without seeing him at thy right hand whom for the loue of thee thy Sonne deigned so often to honour with the title of Father hauing vnited him vnto thee by the celestiall band of a virginall marriage to th' end that he might be thy Coadiutour and Helper in the charge of the direction and education of thy Diuine Infancie ô great S. IOSEPH most beloued Spouse of the well-beloued mother Ah how ofteÌ„ hast thou borne betwixt thy armes the loue of heauen and earth till burnt with the sweete embracements and kisses of this Diuine child thy soule melted away with ioye while he tenderly whispered in thy eares o God what content that thou was his deare friend and deare y beloued â—eare Father It was the custome of old to place the lampes of the auncieÌ„t TeÌ„ple vpon flowres of golden Lylies O MARIE and IOSEPH Paire without compare sacred Lilies of incoÌ„parable beautie amongst which the well-beloued feedes himselfe and his Louers Alas if I might giue my selfe any hope that this Loue-leâ—ter
hath conâ—racted with his wheÌ„ by the impositioÌ„ of my haÌ„ds he receiued the Caracter of Episcopall dignitie to the great happinesse of the Diocese of Belley and to the honour of the Church besids a thousand bands of a sincere friendshipe which tyes vs together permits me not to speake with credit of his workes amongst which this Parenetique of Diuine Loue was one of the first sallies of the incomparable fulnesse of wit which euery one admires in him Further we doe see a goodlie and magnificeÌ„t Pallace which the R. Father Laurence Paris a Capucine Preacher erected in the honour of heauenly Loue which being finished will be a compleat course of the Art of louing well And lastly the B. Mother Teresa of IESVS hath written so accuratly of the sacred motions of Loue in all the bookes she hath left vs that a man is astonished to see so much eloquence masked in so profound humilitie so great soliditie of wit in so great simplicitie and her most learned ignorance makes the knowledge of many learned men appeare ignorant who after a great tormoile in studies blushe not to vnderstand that which she so happily puts downe touching the practise of holy Loue. Thus doth God raise the Throne of his Power vpon the Theather of our infirmitie making vse of weake things to confound the strong And be it my deare Reader that this Treatise which I now present come farre short of those excellent workes without hope of euer coÌ„ming nigh theÌ„ yet haue I such confidence in that paâ—re of heauenly Louers to whom I dedicate it that it may be some wayes seruiceable vnto thee and that there thou shalt meete with many wholsome coÌ„siderations which thou shouldst not else where so easily find as againe thou maist els where find many rare things which are not here Yea me thinkes my designe fals not in with theirs saue in generall in so much as the glorie of Diuine Loue is all our aimes But this you shall know by reading it Truly myne intention was onely simply and nakedly with art or varnish to represent the Historie of the Birth progresse decaye operations proprieties aduantages and excellencies of heauenly Loue. And if besids all this thou findest somwhat else they are certaine superfluities which are hard for such an one as my selfe who write amidst many distractioÌ„s to auoyd Howbeit I hope nothing therin shall be without some profit Nature her selfe who is so skilfull a work woman proiecting the production of grapes produceth withall as by a certaine prudent inaduertance such an abundance of leaues and vine-branches that there are very few vines which are not in the season to be pruined and cut Writers often are handled to harshly the Censures that are made of them being precipitated ordinarily with more impertinencie then they practised imprudence in taking vpon them to publish their writings Precipitation of iudgment doth greatly endaÌ„ger the Iudges coÌ„science and the innocencie of the Accused Diuers doe write foolishly and diuers also doe censure grosly The sweetnesse of the Reader makes his reading sweete and profitable And my deare Reader to haue thee more fauourable I will here render thee a reason of some passages which might peraduenture otherwise put thee out of humour Some peraduenture may apprehend that I haue saied too much aÌ„d that it was not requisite to bring downe the discourse euen from its heads But I am of opinion that heauenly Loue is a Plant like to that which we call Angelica whose roote is no lesse odoriferous then the bole and branches The 4. first bookes and some chapters of the rest might without doubt haue bene omitted to the liking of such soules as onely seake the practise of holy Loue yet all of it will be profitable vnto them if they behold it with a deuote eye While others also might haue disliked not to haue had the whole continuance of that which belongs to the Treatise of Diuine Loue. Certes I tooke as I ought into my consideration the condition of the wits of this age wherein we are It doth much import one to know in what Age he writs I cite the Scripture sometimes in other termes then are found in the vulgar Edition O good God my deare Reader doe me not therefore the wrong to thinke that I would goe from that Edition ah no for I know the Holy Ghost hath authorised it by the Holy Councell of Trent and that therefore all of vs ought to stick to it but contrariwise I make no other vse of the other versions but onely to serue this when they explicate and confirme the true sense therof For example That which the heauenly Spouse saieth to his Spouse THOV HAST WOVNDED MY HEART is wonderfully cleared by the other version THOV HAST TAKEN AWAY MY HEART or THOV HAST SNACHED AWAY AND RAVISHâ—D MY HEART That which our Sauiour saieth BLESSED ARE THE POORE OF SPIRIT is much amplified and declared by the Greeke BLESSED ARE THE BEGGARS OF SPIRIT and so of others I haue often cited the sacred Psalmist in verse and it was done to recreate thy mind and through the facilitie which I found in it by reason of the sweete translation of Philipe de Portes Abbot of Tiron which notwithstanding I haue not precisely followed yet not out of any hope I had to be able to doe better then this famous Poet. For I should be too impertinent if neuer hauing so much as thought of this kind of writing I should pretend to be happie in it in an age and condition of life which would oblige me to retire my selfe from it in case I had euer bene engaged therein But in some places where the sense might be diuersly taken I followed not his verse because I would not follow his sense as in the Ps 132. where he hath taken a latin word for the fringe of the garment which I apprehended was to be taken for the coler wherevpon I translated it to myne owne mind I haue saied nothing which I haue not learn't of others yet it is impossible for me to remember wheÌ„ce I had euery thing in particular But beleeue it if I had drawen any great peeces of remarke out of any Authour I would make a conscience not to let him haue the deserued honour of it and to deliuer you of a suspition which you may conceiue against my sinceritie in this behalfe I giue you to know that the 13. Chap. of the 7. booke is extracted out of a Sermon which I made at Paris at S. IOHN'S in Greue vpon the feast of the Assumption of our B. Ladie 1602. I haue not alwayes expressed how one Chapter followes another but if you marke you will easily find the connection In that and diuers other things I had a care to spare myne owne labour and your patience After I had caused the IntroductioÌ„ to a deuote to life be printed my Lord Archbishope of Vienna Peter villars did me the fauour to unite his opinion of it in termes
so aduantagious to me and that little booke that I dare neuer rehease it and exhorting me to applie the most of my leasure to the likes workes amongst many rare aduises wherewith â—e gratified me one was that as farre forth as the matter would permit I should be short in the Chapters For euen as quoth he the Traueller knowing that there is a faire Garden some twentie or tweÌ„tie fiue paâ—es out of his way doth easily diuert for so small away to goe see it which he would not doe if it were further distant euen so one that knowes that there is but a little distance betwixt the beginning and end of a Chapter doth willingly vndertake to read it which he would not doe though the subiect were neuer so delightfull if a long time were required to the reading of it And therefore I had good reason to follow myne owne inclination in this respect since it was agreeable to this great Personage who was one of the most saintly Prelats and learned Doctours that the Church had in our age and who at the time that he honored me with his letter was the most auncient of all the Doctors of the Facultie of Paris A great seruant of God aduertised me not long a goe that by addressing my speache still to Philothie in the Introduction to a deuote life I hindered many men to profit by it for that they did not esteeme the aduertissements made to a woman worthy of a maÌ„ I admired that there were men who to be thought men did showe themselues so little men in effect For I leaue it to your consideration my deare Reader whether deuotion be not as well for women as men and whether weare not to read the second epistle of S. IOHN with as great attention and reuerence which was addressed to the holy Ladie Electa as the third which he directeth to Caius and whether a thousand thousand Epistles and Treatises of the auncient Fathers of the Church ought to be held vnprofitable to meÌ„ for that they are addressed to holy women of those times But againe it is the soule which aspires to deuotion that I call Philothie and men haue soules as well as women Neuerthelesse to imitate the great Apostle in this occasion who esteemed himselfe lyable to euery one I changed my addresse in this Treatise and speake to THEOTIME but if peraduenture there should be any women and such an impertinencie would be more tolerable in them who would not read the instructions which are made to men I beseech them to know that THEOTIME to whom I speake is mans spirit desiring to make progresse in holy Loue which is as well in men as in women This Treatise then is made for a soule alreadie deuote to aduance her in her designe and for this cause I haue bene forced to speake many things lesse knowen to the common sort which consequently will appeare obscure The bottome of a science is alwayes hardest to be founded and few Diuers are found who will or knowes how to diue for Pearles or other precious stones in the middest of the Ocean But if you haue a free heart to diue into this writing it will truely happen to you as to Diuers who saieth Plinie being in the deepest gulfe of the Sea clearely discouer the light of the Sunne For you shall find euen in the darkest places of this discourse a good and amiable light And verily as I doe not follow those who dispise certaine bookes which treate of a life supereminent in perfection so would I not speake of this supereminencie For neither can I censure the Authours nor yet authorise the censures of a doctrine which I vnderstand not I haue touched many points of Diuinitie not with a Spirit of contradiction but simply proposing not so much what long agoe I learned in the schooles as that which the care I haue had of soules and the experieÌ„ce of 24. yeares I haue spent in preaching hath made me apprehend to be most to the glorie of the Ghospell and the Church For the rest diuerse men of note from diuerse places haue signified vnto me that certaine little Pamphlets haue bene published vnder the onely first letters of their Authours name which light to be the very same with myne which made some beleeue that they were my workes not without touch of scandall to such as appreheÌ„ded thereby that I had bidden Adieu to my wounted simplicitie to puffe vp my style with words of ostentation my discourse with vaine conceits and my conceits with a loftie and plumed eloquence For this cause my deare reader I will tell thee that as such as graue or cut in precious stones hauing their sight dazled by keeping it continually fixed vpon the small stikes of their worke doe willlingly hold before them some faire Emerald that by beholding it from time to time they may be recreated in it's greenesse and relieue their weakned sight So in this Presse of businesse which my function dayly drawes vpon me I haue still some proiects of certaine treatises of pietie which at my leasure I looke vpon to reuieue and vnwearie my mind Howbeit I doe not professe my selfe a writer for the dulnesse of my spirit and the condition of my life exposed to the seruice and approch of many would not permit me so to be Wherefore I haue written very little and yet haue published lesse and to complie with the Councell and will of my friends I will tell thee what I haue written to th' end that thou maist not attribute the praises of another mans labours to him who of himselfe deserues them not It is now 19. yeares agoe that being at Thonon a little towne situated vpon the Lacke of Geneua which by little and little began at that time to be conuerted to the Catholike faith The Minister Enemye of the Church cryed all vp and downe that the Catholike Article of the Reall Presence of our Sauiours bodie in the Eucharist did distroye the Symbole and the Analogie of Faith for he was glad to mouth this word ANALOGIE not vnderstoode of his Auditours that he might appeare learned and vpon this the rest of the Catholike Preachers with whom I was pressed me to write some thing in refutation of this vanitie I did what seemed fitting framing a briefe meditation vpon the Creede to confirme the Truth and all the copies were dispersed in this Diocese where now I find not one of them Soone after his Highnesse came ouer the Mountaines and finding the Bailiwike of Cablaies Gaillard and Ternier which are about Geneua well disposed to receiue the Catholike faith which had bene banished thence by force of warrs and reuoults about 70. yeares past he resolued to reestablish the exercise thereof in all the Parishes and to abolish the exercise of Heresie And whereas on the one side this great Happinesse had many obstacles according to the considerations which are called reasons of state and yet on the other side diuers as yet not well
A wonderfull historie of the death of a gentleman who died of Loue vpon the Mount-Oliuet chap. 12. pag 435. That the Sacred Virgin mother of God died of the loue of her Sonne chap. 13. 441 That the Glorious virgin died of an extreamely sweete and calme loue chap. 14. 445 THE TABLE OF THE Eight Booke OF THE LOVE OF CONFORMITIE by which we vnite our Wills to the Will of God signified vnto vs by his Commandements Counsells and inspirations OF the loue of Conformitie proceeding from holy Complacence chap. 1. pag. 451 Of the conformitie of Submission which proceedes from the Loue of Beneuolence ch 2. 455 How we are to conforme our selues to the Diuine will which is called the signified will chap. 3. 458 Of the Conformitie of our will to the will which God hath to saue vs. ch 4. 462 Of the Conformitie of our will to Gods will signified in his Commandements chap. 5. 465 Of the Conformitie of our will to Gods signified vnto vs by his Counsells chap. 6. 469 That Gods will signified in the commandements doth moue vs forwards to the loue of Counsells chap. 7. pag. 472. That the contempt of Euangelicall Counsells is a great sinne chap. 8. 478 A continuation of the precedent discourse how euery one ought to loue though not to practise the Euangelicall Counsells and yet how euery one is to practise what he is able chap. 9. 482 How we are to conforme our selues to Gods will signified vnto vs by inspirations and first of the truth of the meanes by which God enspires vs. chap. 10. 487 Of the vnion of our will to Gods in the inspirations which are giuen for the extraordinarie practise of vertues and of perseuerance in ones vocation the first marke of the inspiration chap. 11. 491 Of the vnion of Mans will to Gods in the inspirations which are contrarie to the ordinarie Lawes and of the peace and tranquillitie of heart the second marke of Inspiration chap. 12. 497 The third Marke of the Inspiration which is holy obedience to the Church and Superiours chap. 13. 501 A short methode to know Gods will chap. 14. 505 THE TABLE OF THE Ninth Booke OF LOVE OF SVBMISSION Whereby our will is vnited to Gods OF the vnion of our will to the will of God which is the will of good pleasure chap. 1. pag. 509 That the vnion of our will to the will of God is principally caused by tribulations chap. 2. 513 Of the vnion of our will to the Diuine will in spirituall afflictions by resignation chap. 3. 518 Of the vnion of our will to Gods will by Indifferencie chap. 4. 521 That holy indifferencie is extended to all things ch 5. 525 Of the practise of the louing indifferencie in things belonging to the seruice of God chap. 6. 528 Of the indifferencie which we are to haue in our Spirituall aduancement chap. 7. 533 How we are to vnite our will with Gods in the permission of sinne chap. 8. 539 How the puritie of indifferencie is practised in the actions of holy Loue. chap. 9. 542 A meanes to discouer when we chang in the matter of this holy Loue. chap. 10. 545 Of the perplexitie of the heart in Loue which doubts whether it please the Beloued chap. 11. 549 How the soule amidst these interiour anguishes knowes not the Loue she beares to God and of the Louely death of the will chap. 12. 553. How the will being dead to it selfe liues entirely to Gods will chap. 13. 557 An explanation of that which hath bene saied touching the decease of our will chap. 14. 561 Of the most excellent exercise a man can make in the interiour and exteriour troubles of this life In sequele of the indifferencie and death of the will chap. 15. 565 Of the perfect stripping of the soule vnited to Gods will chap. 16. 570 THE TABLE OF THE Tenth Booke OF THE COMMANDEMENT OF louing God aboue all things OF the sweetenesse of the Commandement which God gaue vs to loue him aboue all things ch 1. 5â—5 That this Diuine Commandement of Loue tends to Heauen yet is giuen to the faithfull in this world chap. 2 pag. 580. How notwithstanding that the whole heart is imployed in sacred Loue yâ—t one may Loue God diuersly and also many other things together with him chap. 3. 582 Of two degrees of perfection in which this Commandement may be kept in this mortall life chap. 4. 387 Of two other degrees of greater perfection by which we may Loue God aboue all things chap. 5. 592 That the Loue of God aboue all things is common to all Louers chap. 6. 598 An illustration of the former chapter chap. 7. 601 A memorable historie wherin is more clearely seene in what the force and ExcelleÌ„cie of holy loue consisteth cha 8. pag. 605. A confirmation of that which hath bene saied by a notable comparison chap 9. 612 That we are to Loue the Diuine Goodnesse soueraignely more then our selues chap. 10. 617 How holy Charitie brings forth the loue of our neighbour chap. 11. 620 How loue produceth Zeale chap. 12. 624 That God is Iealous of vs. chap. 13. 626 Of the Zeale or Iealousie which we haue towards our Sauiour chap. 14. 632 An aduise for the direction of holy Zeale chap. 15. 637 That the exaÌ„ples of diuerse saints which seemed to exercise their Zeale with Angâ—r make nothing against the aduise of the precedent Chapter chap. 16. 643 How our Sauiour practised all the most Excellent acts of Loue. chap. 17. 650 THE TABLE OF THE Eleauenth booke OF THE SOVERAIGNE AVTHORITIE whicâ— sacred loue holds ouer all the vertues actions and perfections of the soule HOw much all the vertues are aggreeable vnto God chap. 1. pag. 656 That Diuine Loue makes the vertues more agreeable to God by excellencie then they are in their owne nature chap 2. pag. 661 That there are some vertues which Diuine Loue doth raise to a higher degree of excellencie then others chap. 3. pag. 665 That Diuine Loue doâ—h yet more excellently sanctifie the vâ—rtues whiâ—h are pracitsed by his ordinance and Commanâ—ment chap. 4. pag 668 How sacred â—â—ue doth spread it's worth through all the o her vertues which by that meanes are â—erfected chap. 5 pag 972 Of the excâ—llent worth which holy Loue bestowes vpon the actions whi h issue from it selfe and to those which proceede from other vertu s. chap 6. pag 6â—â— That perfect vertues are neuer one without tâ—e other chap. 7. pag. 682 How Charitie containes all vertues chap 8. pag. 683 That vertues haue their worth from sacred Loue. ch 9. pag. 693 A digression vpon the imperfection of the Pagans vertues c ap 10. pag. 697 How humaine actions are without worth being without Gods Loue. chap. 11. pag 7â—4 How holy Loue returning into the soule doth reuiue alâ— the works w ich sinne had sl yne chap 12. â—09 How we are to reduce all the exercise of all the vertu s and all our actions to â—oly Loue chap
13. â—â—5 The practise of that which â—ath bene sated in the precedent chap er chap. 14. 19 How Charitie containes in it the gift of the holy Ghost chap. 15. 722 Of the louing feare of spouses a continuation of the discourse alrea iâ— begune chap 10. 726 How scruâ—le Feaâ—t remaines together with holy Loue. chap. 17. 730 How â—â—â—e makes vse of naturall seruile and mercinarie Feare chap. 18. 734 How sacred Loue containes the 12 fruits of the holy Ghost together with the 8. beatitudes of the Ghospell chap. 19. 740 How diuine Loue makes vse of all the passions and affections of the soule and reduceth them to her obedience chap 2â— 744 That Sadnesse is almost alwayes vnprofitable yea profiâ—e to the seruice of ho y Loue. chap 21. pag. 750. THE TABLE OF THE Twelfth booke CONTAINING CERTAINE ADVISES for the progresse of the soule in holy Loue. THat our progresse in holy â—oue doth not depend of our naturall complexion c aâ— 1. pag 757 That we are to haue a continuall desire to loue ch 2. 7â—9 That to haue the desire of sacred Loue we are to out off all other desires chap 3. pag 762 That our lawfull occasions doe not hinder vs to practise Diuine Loue. chap. 4. 764 A Delightfull example vpon this subiect chap 5. 767 That we are to imploy all the occasions that are presented in the practise of Diuine Loue. chap. 6. 768 That we must haue a care to doe our actions very pe fectly chap 7. 770 A generall meanes whereby to applie our workes to Gods seruice chap. 8. 771 Of certaine other meanes whereby we may applie our workes more particularly to the Loue of God ch 9. 776 An exhortation to the sacrifice which we are to make to God of our free-will chap. 10. 780 Of the motiues we haue to holy Loue. câ—ap 11. 784 A profitable metâ—ode whereby we may imploy these methodes chap. 2. 786 That the Mount of Caluarie is the true Academie of Loue. chap. 13. 788 APPROBATIO Traâ—tatem hunc De Am â—â—et ab illâ—â—trissimo ac Reuerendissimo D. D. FRANC. SALESTO Episcopo Geneuensi conse iptum primo Gallicè in Anâ—licanum ia deinde sermonem studio R D. CARRET Sacerdotis t aâ—luctum ego infrascripâ—us perlegi nimisque in eo inuem quod Catâ—olicae doctrinae conse taneum non sitâ— quinimo totus ardet ignâ—mqâ—e perpetuò diuinum spirat vt è coeâ—â— Gallicano nobis etiam diuisis ab rbe sidus hoc affâ—lgere plurimùm gaâ—dâ—â— de â—em is I a â—entio DatuÌ„ Seâ—t 9 1630. EDMVNDVS STRAâ—FORDVS S. Theol. Professor APPROBATIO Ego infra scriptus testâ—r 〈◊〉 pâ—â—lâ—gâ—â—sâ— versionem cui titulus A treatise of the Loue of â—od Written in french by B. FRANCIS DE SALIS Bishop and Prince of Geneva translated into Engliâ—h by Mâ—LES CAR Priest of the English Colledge of Dâ—W y in eaque nihil deprehendesse contra fidem Catholicam aut bonos more 's Datum anno Domini 163â— Sept. 19. GVILIELMVS HYDARVS Professor Philosophiae in Collegio Anglorum Duaceno APPROBATIO Hic liber cui titul is eâ—t de amâ—re Dei Gallico sermone Conscriptus à ReuereÌ„tâ—s D. D. FRANCISCO DE SALES Episcopo Geneuensi fideliter translatus est in Anglicanam linâ—uà m pot R. D. Milonem alias Thomam Caâ— eum vt fiâ—e dignorum testimonio mihi constirit â—ui â—am linguam â—oderunt nec â—abet aliquid fidei Catholicae aut bonis moribus contra iuÌ„ qua propter vtiliter excuderut Actum Duaci die 23 Septembris 1â—30 GEORGIVS COLVENERIVS S. Theol. Doctor Regius ordinariusque Professor Collegiatae Ecclesiae S. Petri Exaepositus Canonicus Acad. Duâ—c Cancell librorum Censor THE TRANSLATOVR TO THE READER THough it be true courtuous Reader that where honour is not aymed at censure is not dreaded yet that I might neither wrong my authour nor come short in any point of ciuile regard to thee I thought good partly to implore thy fauour partly to facilitate thy reading by the ensuing aduertisements Be pleased therefore to know that our Authour being one of the greatest Diuines of his tyme in France speakes now and then in schoole tearmes and formalities which our English will scarcely beare especially in the highest and hardest matters of diuinitie as predestination the Trinitie c. And againe I desired that so worthy an Authour should rather be heard speake in his owne words then in my translation esteeming FAITH not SMOOTHNESSE the grace therof Hence as farre forth as the language would permit I haue rendred his owne words turning BOVNTIE Bountie saie the like of diuers other words which notwithstanding in the rigour of the schoole should often rather haue bene turned GOODNESSE as being the obiect of the diuine Will Hence also AMITIE I haue translated friendship which following the approued custome of the schooles should rather haue bene turned LOVE in the 212. pag. where it signifieth the holy Ghost But the learned Reader will fauorably accomodate them according to the matter and not reproue such words as necessitie or fidelitie made me admit though they haue not yet gotten so free and knowen course in our English tongue If I put for the rest of the faults in sense or words myne owne little skill and lesse experience and for the faults in the print especially comma's which as they are frequent and serue diuers times for parentheses so being omitted or displaced in lieu of clearing they violate or at least trouble the smoothnesse of the periode the Printers totall ignorance in the tongue so that he will put as soone TVB for but as BVT my excuse will be as full and entire as sincere Some of the cheife faults you may find in the end of the Booke the rest your discretion and courtisie will supplie and pardon Adieu SALES an SAL-CS Francisce vocandus Vtrumque Hoc tibi praeslat AVVS hoc tibi praestat AMOR Whence this burning Globe Loue simbole Loue did send it Whence this burning Booke Loue Maister-peece Loue pend it THE FIRST BOOKE CONTAINING A PREPARATION TO THE WHOLE TREATISE THAT FOR THE BEAVTIE of humane nature God gaue the Gouernement of all the faculties of the soule to the will THE FIRST CHAPTER I. VNION established in distinction breeds Order Order produceth Conueniencie or Proportion and from the Conueniencie of things entire and accomplished riseth Beautie An Armie is then saied to be Faire when it is composed of partes so ranged in order that their distinction is reduced to that proportion which they ought to haue together for the making of one onely armie That Musicke be pleasant the voices must not onely be neate cleare and well distinguished but also so combined betwixt them selues that thereof be made a due Sound and Harmonie by meanes of the Vnion which is in Distinction and the DistinctioÌ„ which is in the Vnion of voices which is not vnfitly termed an According Discord or rather a Discording Accord 2. Now as the Angelicall S. THOMAS following
two proofes by two reprochlesse witnesses that STOIKES were touched with Feare and with Feare which doth leaue it's effects in the Eyes Face and Countenance and is consequently a Passion 5. Ah greate follie to wish to be wise by a wisdome which is not possible Truely the Church hath cōdemned the Follie of this wisdome which certaine presumptuous ANCORITS would haue long agoe introduced against which the whole Scripture but especially the great APOSTLE crieth out That we haue a law in our bodie which resisteth the law of our mind Amongst vs Christians saieth that great S. AVGVSTINE according to holy Scripture and Sound doctrine the Citizens of the sacred Citie of God whose liues are agreeable to Gods owne heart in the pilgrimage of this world doe Feare Desire Greeue Reioice Yea euen the soueraigne King of this Citie did Feare Desire Greeue Reioice euen to teares palenesse trembling sweating of blood though in him these were not the motions of Passions like to ours whence the great S. HIEROME and after him the Schoole durst not there vsurpe the name Passions for reuerence of the person in whome they were but the respectfull name PRO-PASSIONS to testifie that sensible motions in our Sauiour held the place of Passions though they were not such indeede seeing that he suffered or sustained nothing by them saue that which was thought good to him and in manner which liked him best gouerning and guiding them at his pleasure which we sinners cannot doe who suffer and endure these Motions with disorder against our wills to the great preiudice of the good estate and pollicie of our soule That loue rules ouer all the affections and passions yea gouerns the will albeit the will hath also a dominion ouer it CHAPTER IIII. 1. LOue being the first complacence which we take in good as we will presently shew certes it preceedes desire and in deede what other thing is it which we Desire but that which we Loue It forerunes Delectation for how could we reioice in the fruition of a thing if we loued it not it goes before Hope for we hope for nothing but the Good which we loue it preuents Hatred for we hate not euill but in respect of the good which we loue nor is euill euill but because it is contrarie to good And THEOTIME it is the like touching all other passions and affections for they doe all flow from loue as from their source and roote 2. For which cause the other passions and affections are good vitious or vertuous according as the Loue whence they proceede is good or bad For Loue doth so bedewe them with her owne qualities that they seeme to be no other then very Loue it selfe S. AVGVSTINE reducing all these passions to foure as did also BOETIVS CICERO VIRGIL with the greatest part of the Auncients Loue saieth he tending to the possession of that he loues is termed Concupiscence or Desire hauing and possessing it t' is called Ioie flying that which is contrarie to him is named Feare but if Loue perceiue it arriued he puts on the name of Griefe and consequently these passiōs are Euill if the Loue be Euill Good if it be Good The Citizēs of the heauēlie Citie doe Feare Desire Greeue Ioie and because their loue is iust all their affections are also iust Christian doctrine doth subiect the Reason to God to th' end he should guide and succour it and to the Reason all the passiōs that it may bridle and moderate them so that they might be conuerted to the seruice of iustice and vertue The rectified will is the good loue the disordred will is the euill loue That is to saie in a word THEOTIME Loue hath such dominion ouer the will that he makes her iust such as he is 3. The wife doth ordinarily change her condition into that of her Husband becoming noble if he be noble Queene if he be King Dutches if he be Ducke The will doth also change her condition into that of Loue which she espouseth if he be carnall she becomes carnall if spirituall she turnes spirituall and all the affections Desire Ioie Hope Feare Griefe as issues of the mariage betwixt Loue and the will doe consequently receiue their qualities frō Loue to be short THEOTIME the will is not moued but by her affections amongst which Loue as the PRIMVM MOBILE and prime affection giues motion to all the rest and causeth all the other motions of the soule 4. Nor doth it follow hence that the will doth not also rule ouer Loue seeing that the will doth not Loue but in willing to Loue and that of the diuersitie of Loues which present them selues she can apply her selfe to which she list otherwise Loue would neither be prohibited nor commanded She is then Mistresse ouer Loues as a Dāfelle ouer her Suters amongst which she may make election of whom she pleaseth But as after the mariage she looseth her libertie and of Mistresse becomes subiect to her Husbands power remaining taken by him whom she tooke so the will which at her owne pleasure made election of Loue after she hath embraced any one she remaine subiect to him And as the wife is still subiect to the Husband which she hath chosen so long as he shall liue doth after her Husbands death regaine her precedent libertie to marrie an other so while one Loue liues in the will it reignes there and the will is subiect to his motions but if this Loue come to die she can afterwards take an other And againe there is a libertie in the will which a wife hath not and it is that the will can reiect her Loue at her pleasure by applying her vnderstanding to motiues which makes it disgustfull and by vndertaking to chainge the obiect For in this manner to make the diuine Loue liue and reigne in vs we ought to mortifie Proper Loue if we cannot altogether annihilate it at least we must weaken it in such sort that though it liue yet it doe not reigne in vs. As contrariwise in forsaking Diuine Loue we may adheare to that of creaturs which is that infamous adulterie wherewith the Diuine Loue doth so often reproch sinners Of the affections of the will CHAPTER V. 1. THere is no lesse motion in the Intellectuall or Reasonable appetite which is called the will then there is in the Sensitiue or Sensuall but those are customarily named Affections these Passions The Philosophers and Pagans did in some sort loue God their Common wealth Vertue Sciences they hated Vice aspired after Honours expected not to escape Death or Calumnie were desirous of knowledge yea euen of Beatitude after Death They did encourage them selues to surmount the difficulties which did crosse the way of Vertue dreaded Blame fled diuers Faultes reuenged publicke Iniuries disdained Tyrants without any proper interest Now all these Motions were seated in the Reasonable part syth that neither the Senses nor consequently the Sensuall appetits are capable of application to these obiects and therefore
her Manna of delight but Charitie doth conduct vs thither as an Arke of Alliance making way through Iordain that is to Iudgment and shall remaine amidst the people in the heauenlie Land promissed to the true ISRAELITS where neither the Pillar of Faith doth serue as guide nor the MANNA of Hope is vsefull for foode 5. Diuine Loue doth make his abode in the most high and eminent region of the Soule where he doth offer Sacrifice and Holocausts to the Diuinitie as ABRAHAM did and as our Sauiour sacrificed himselfe vpon the tope of CALVARIE to th' end that from so eminent a place he might be heard and obayed of his people that is of all the Faculties and Affections of the Soule which he gouernes with an incomparable sweetnesse For Loue hath none pressed or flaues but brings all things vnder his power with a force so delightfull that as nothing is so forcible as Loue so nothing is so amiable as his Force 6. Vertues are seated in the soule to moderate her motions and Charitie as prime of all the Vertues gouerns ad tempers them all not onely because the first in euery Species of things is as a rule and measure to the rest but also for that God hauing created man to his similitude and liknesse will that as in himselfe so in man all things be ordered for and by Loue. A description of Loue in generall CHAPTER VII 1. THe wil hath so great a sympathie with Good that as soone as she perceiues it she turnes towards it to please her selfe therin as in her desired obiect to which she hath so neerely allyed her selfe that one cannot euen declare her Nature but by the reference she hath to it like as one cannot shew the nature of Good otherwise then by the Affinitie it hath with the will For tell me THEOTIME what other thing is Good then that which euery one doth will And what is the will if not the facultie which beares vs forward and makes vs tend to Good or that which the will esteemes such 2. The will then perceiuing and feeling Good by the help of the Vnderstanding proposing it feeles at the same time a suddaine delight and complacence vpon it which doth sweetly yet powerfully moue and incline her towards this amiable obiect with intention to be vnited thervnto and moues her to search the meanes most proper to attaine this Vnion 3. The will then hath a strict affinitie with Good this affinitie doth produce the complacence which the will doth taste in feeling and perceiuing Good this complacence doth moue and prick forward the will to Good this motion tends to Vnion and and in fine the will put in motion and tending to Good doth search all meanes requisite to atchiue it 4. And truely generally speaking Loue compriseth all this together as a faire Tree whose Roote is the Sympathie which the will hath to Good the Bole is the Complacence her Motion the tope the INQVESTS PVRSVITS and other Endeauours are her Branches but Vnion and Fruition are her Fruits So loue seemes to be composed of these fiue principale parts vnder which a number of other little peeces are contained as we shall find in the processe of this worke 5. Let 's consider I praye you the exercise of an insensible Loue betwixt the ADAMANT and IRON being a true representation of sensible and voluntarie Loue of which we speake IRON then hath such a Sympathie with the ADAMANT that as soone as it is touched with the vertue therof it turnes towards it this done sodainely it begins to stirre and quiuer with a little hopping testifying in that the Complacence it takes and thervpon it doth aduance and beare it selfe towards the ADAMANT striuing by all meanes possible to be vnited vnto it And doe you not see all the parts of a liuely Loue represented in this lifelesse stone 6. But to conclud THEOTIME the Complacence and Motion or Effusion of the will vpon the thing beloued is properly speaking Loue yet so as that the Complacence is but the beginning of Loue and the Motion or Effusion of the heart which ensues is the true essentiall Loue so that th' one and th' other may truly be named Loue but in a diuerse manner for as the breake of day may be termed day so this first Complacence of the heart in the thing beloued may be called Loue because it is the first impression of loue But as the true Heart of the day begins onely from day-breake to the sonne setting so the true essence of Loue doth consiste in the motion and current of the heart flowing immediately from Complacence and ending it's course in Vnion To be short Complacence is the first stirring or motion which Good causeth in the will and this motion is followed by a liquefaction or effusion wherby the soule doth runne and approache towards the thing beloued which is the true and proper Loue. Let 's saie thus Good doth touch sease vpon and engaige the heart by Complacence but by Loue it doth draw conduct and conueigh it to it selfe by Complacence it makes the heart vndertake the iourney but by Loue doth accomplish it Complacence is the awaker of the heart but Loue the operation Complacence giues the Alarum but Loue causeth the March The heart displayes his winges by Complacēce but Loue is it's Flight Loue then to speake distinctly and precisely is no other thing then the motion course and aduancement of the heart towards the thing beloued 7. Many great personages haue bene of opiniō that Loue was no other thing then Complacence it selfe in which they followed a faire semblance of reason For not onely the motion of Loue takes her origine from the Complacence which the heart feeles at the first approach of Good and ends in a second Complacence begotten in the heart by Vnion with the beloued but further it keeps companie with that Complacence not being able to subsist without her who is his Mother and Nource so that as soone as the Complacence ceaseth Loue ceaseth And as the Bee is bred in the honie feed of honie flyeth not abrode but for honie so Loue is borne of Complacence maintained by Complacence and tends to Complacence The poyse of things doth sway moue and staie them t' is the waight of the stone that doth stirre and moue it to discent it is the same waight that makes it continew motion after the externall impression be ended and finally it is the same waight that makes it stop and staie as soone as it hath attained it's Center such is the nature of the Complacence which moues the will she it is that moues and she that makes the will repose in the Vnion of the thing beloued This motion of Loue then hauing her birth conseruation and perfection dependantly of Complacence and being alwayes inseparably adioyned vnto her it is no maruell that these braue wits esteemed Loue and Complacence the same thing though indeede Loue being a true Passion of the mind
it cannot be a simple Complacence but must needes be a motion proceeding from it 8. Now this motion caused by Complacence dures till the Vnion or Fruition and therefore when it tends to a present Good it hath no other effect then to put forwards apply ioyne and look the heart to the thing beloued which by this meanes it enioyes and thervpon is called Loue of delight or Complacence because as soone as it is begotten of the first Complacence it ends in the second which it receiues in being vnited to it's obiect But when the Good towards which the heart is turned inclyned and moued is distant absent or that so perfect an vnion cannot yet be made as is desired then the motion of Loue by which the heart doth tend aspire and make towards this absent obiect is properly named Desire For desire is no other thing then an appetite lust and coueting of things aymed at but not yet obtained 9. There are yet certaine other motions of Loue by which we desire things that we neither hope for nor pretend in any sort as when we saie why am I not now in heauen I wish I were King I would to God I were Younger I wish I had neuer offended and the like These indeede are desires but imperfect ones which in proper speach as it seemes might de called wishes and indeede these affections are not expressed in manner of Desires for when we expresse our true Desires we saie I Desire but when we signifie our imperfect Desires we saie I should or I woud Desire we may well saie I would Desire to be young but we doe not saie I Desire to be young seeing that this is not possible and this motion is called a halfe Desire or as the Schoolemen terme it a Velleitie which is nothing elsse but the beginning of a Desire without effect for that the will perceiuing that she cānot attaine vnto that obiect by reason of impossibilitie or extreeme difficultie she stops her motion and ends it in this simple affection of Velleitie as though she should saie this Good which I behould and cannot Hope for is truely very agreeable vnto me and though I cannot will or Hope for it yet so my affection stands that if I could will or Desire it I would willingly Desire and will it 10. To be short these halfe conceiued Desires or Velleities are onely a little Loue which is called Loue of simple approbation because without all pretention the soule approues the Good she knoweth and wanting meanes to Desire it in effect she protesteth she would willingly Desire it and that it is truely to be Desired 11. Nor is this all THEOTIME for there are Desires and Velleities which are yet more imperfect then those we haue spoaken of for so much as their motions are not staied by reason of impossibilitie or extreeme difficultie but by the incompossibilitie they haue with other Desires or wishes more powerfull as when a sickeman Desires to eate MVSHROMES which though he haue at his will yet will he not for all that eate thē fearing therby to impare his Health ād who decernes not two Desires in this partie th' one to eate MVSHROMES th' other to be cured but because the Desire of Health is greater it doth block vp ād suffocate the other in such sort as it can produce no effect IEPHTE had a Velleitie to conserue his daughter but this not being compatible with a Desire he had to keepe his Vow he made an election contrarie to his Velleitie to wit to sacrifice his daughter and had a halfe wish or Velleitie of that which he desired not which was to conserue his daughter PILATE and HERODE had Velleities th' one to diliuer out SAVIOVR th' other his PRECVRSOR but because this was incompatible the one with a Desire to please the IEWES and CAESAR the other HERODIADAS and her daughter these wishes were vaine and fruitlesse Now according as the things incompatible with that which we would are lesse amiable the Velleities are lesse perfect syth they are stopped and as it were stifled by so weake opposits So the wish which HEROD had not to beheade S. IOHN was more imperfect then that of PILATS to free our SAVIOVR For the one feared the calumnie and indignation of the people the other to contristate one sole woman 9. The Velleities which are hindred not by impossibilitie but by incompatibilitie with stronger Desires are called indeede Desires but vaine stifled and vnprofitable ones Following the Velleitie of things impossible we saie I would but cannot And following the Velleitie of things possible we saie I wish but I will not VVhat that conueniencie is which doth excite loue CHAPTER VIII 1. VVE saie the eye seeth the eare heareth the tongue speaketh the vnderstanding discourseth the memorie remembreth the will loueth Sure t' is notwithstanding that it is the whole man to speake properly who by diuerse Faculties and different Organs workes all this varietie of operations man also then it is who by the affectiue Facultie named the will doth tend to and please himselfe in Good and who hath so great a sympathie with it as being the Source and Origine of Loue. But they did farre misse the marke who beleiued that Resemblance was the onely Conueniencie which produced Loue For who knowes not that crasie old men doe tenderly and dearely loue little infants and are reciprocally loued of them that the wise loue such as are ignorant if they finde them docile and the sick their Phisitions And if we may draw any argument from the image of Loue which is found in things without sense what resemblance can draw the Iron towards the Adamant hath not one Adamant more resemblance with an other or an other stone then with Iron of a diuerse kind and though some to reduce all Conueniencie to a Resemblance would assure vs that Iron drawes Iron and the Adamant the Adamant Yet are they to seeke for their reason why the Adamant doth more powerfully draw Iron then Iron doth Iron it selfe But I pray you what similitude is there betwixt Lime and water or betwixt water and a Sponge and yet both of them drinke water with a quenchlesse desire testifying an excessiue insensible Loue towards it T' is the like of humane loue For sometimes it takes more strongly amongst persons of contrarie qualitie then those who haue a great Resemblance Conueniencie then which causeth Loue doth not alwayes consist in Similitude but in the Proportion Reference and correspondance betwixt the Louer and the Beloued And to this effect it is not resemblance which moues the sickmans affection to the Doctour but a correspondance of the ones necessitie with the others sufficiencie for that the one can afford the assistance which the other stands in neede of as againe the Doctour loues the sickman knowing him to be his patient as vpon whom he hath power to exercise his facultie the olde man loueth children not by sympathie but for that the great simplicitie
and pressing things to an Vnitie S. GREGORIE of NAZIANZEN and S. AVGVSTINE saieth that their friends and they had but one soule and ARISTOTLE approuing euen in his time this manner of speach when saieth he we would expresse how much we loue our friends we saie his and my soule is but one Hatred doth separate vs and Loue doth assemble vs. The end then of loue is no other thing then the vnion of the louer and the beloued That the vnion which loue pretends is spirituall CHATPER X. 1. VVE are neuerthelesse to vnderstand that there are naturall Vnions as those of Similitude Consanguinitie and the Cause with the effect and others which not being naturall may be termed voluntarie for though they be according to nature yet are they not made but by our will as those which rise from benefits and doe vndoubtedly vnite him that receiues them to the giuer those of Companie Conuersation and the like Now Naturall vnion produceth Loue and that Loue being produced inclines vs to another Voluntarie vnion perfecting the naturall so the Father and the Sonne the Mother and Daughter or two Brothers being ioyned in an Naturall vnion by the participation of the same blood are excited by this Vnion to Loue and by that Loue are carried to the Vnion of the will and the minde which may be called Voluntarie because allbeit her foundation is naturall yet is her action deliberate and in these Loues produced by Naturall vnion we must looke for no other correspondence then Vnion it selfe by which nature preuenting the will doth oblige her to approoue loue and perfect the Vnion which she hath already made But for Voluntarie vnions they being after Loue in Effect yet are his Cause as being his onely end and pretention so that as Loue tends to Vnion so Vnion againe doth extend and augment Loue for Loue begets a desire of conuersation and conuersatiō doth nourish and encrease Loue Loue causeth a desire of nuptiall vnion and this Vnion doth reciprocally conserue and dilate Loue so that in euery sense it is true that loue tends to vnion 2. But to what kind of Vnion doth it tend Did you not note THEOTIME that the sacred Spouse did expresse her desire of being vnited to her Spouse by a kisse and that a kisse doth represent the spirituall vnion which is caused by the reciprocall communication of hearts true it is that man loueth but by his will and therefore the end of his Loue is of the nature of his will but his will is spirituall and consequently the vnion which Loue pretends is also spirituall and so much the rather for that the heart seate and source of Loue should not onely not be perfected by vnion with corporall things but euen become more vile 3. It will not hence be inferred that there are not certaine passions in man which as Gumme or Missel to vpon trees by manner of excrement and ouergroth sproute vp amongst and about Loue which notwithstanding are neither Loue nor any part therof but excrements and superfluities of the same which are so farre from an aptitude to maintaine or accomplish Loue that it doth endamage and weaken it and in time if they be not weeded away doe vtterly ruinate it See the reason hereof 4. According to the multitude of operatiōs be they of the same or of a diuerse Nature to which the soule doth applie her selfe she performs them lesse perfectly and vigorously because she being finite her actiue vertue is also finite so that furnishing her actiuitie to diuerse operations it is necessarie that each one of thē haue lesse therof so that one attētiue to diuerse things is lesse intēce in euery of them It is not possible that one should at the same time exactly discerne the feature of the face by the eyes and by the eare distinguish the harmonie of an excellent musique nor at the same instant be attentiue to figure and colour If our affection be to talke our attention is for no other thing 5. Yet am I not ignorant what is saied of CESAR nor incredulous of that which so many great personages assures vs of ORIGIN that they could apply their attentions at the same time to diuerse obiects Yet euery one doth confesse that according to the measure in which they were applyed to many they were lesse in euery one of the same there is then a difference betwixt to see heare and vnderstand much and to see heare and vnderstand better For he that seeth better seeth lesse and he that seeth more seeth not so well t' is rare that he who knowes much knowes that well which he knoweth because the vertue and force of the vnderstanding being scatered vpon the knowledge of diuerse things is lesse stronge and vigourous then when it is restrained to the consideration of one onely obiect Hence it is that when the soule imploies her forces in diuerse operations of Loue The actiō so diuided is lesse vigorous We haue three sorts of actions of Loue the spirituall reasonable and Sensitiue when Loue lets runne his forces through all these three operations doubtlesse it is more Extense but lesse Intense but when it runnes through one operation onely it is more Intense though lesse Extense Doe we not see that fire the Symbole of loue forced to make way by the onely mouth of the Cannon makes a prodigious flashe which had bene much lesse if it had found vent by two or three passages sythence then that Loue is an acte of our will he that desires to haue it not onely noble and generous but also very vigorous and actiue must containe the vertue and force of it within the limits of spirituall operations for he that would applie it to the Sensitiue operatiōs of the soule should so farre fourth weaken the Intellectuall in which essentiall loue consisteth 6. The auncient PHILOSOPHERS attained to the knowledge of two Extases the one wherof did place our selues aboue our selues the other deiected vs and set vs below our selues as though they would haue saied that man was of a Nature betwixt Angels and Beasts in his intellectuall part participating the Angelicall Nature and in his sensitiue the Nature of Beasts and yet that he could by good moderation of life and a continuall care had of himselfe deliuer and infrancise himselfe of this meane condition so that applying and exercising himselfe frequently in Intellectuall actions he might bring himselfe nearer to the nature of Angels then Beasts but if he did much applie himselfe to Sensible actions he made a discent from his midle condition to that of beasts And because an Extasie is no other thing then a going out of ones selfe whether one goe vpwards or downewards he is truely in an Extasie Those then that touched with intellectuall and diuine pleasures doe permit their heart to be rauished with those touches are truly out of them selues that is aboue the condition of their Nature but by a blessed and wishfull departure by which entering
into a more noble and eminent estate they are as much Angels by the operation of their soule as men by the substance of their Nature and are either to be instiled Humane Angels or Angelicall men On the contrarie side those that enticed with sensuall pleasurs giue them selues ouer to the enioying of them descend from their middle condition to the lowest of brute Beasts and merit as well to be called Brutall by their operations as men by Nature vnhappie to be out of themselues for no better end then to enter into a condition infinitly vnworthy of their naturall estate and calling 7. Now according as the Extasie is more great either aboue or below vs by so much it doth more hinder the soule to returne to her selfe and produce contrarie operations to the Extasie in which she is so those Angelicall men which are rauished in God and heauenly things during their Extasie doe quite loose the vse of the attention of sense motion and all exteriour actions because their soule to th' end she may applie her vertue and actiuitie more entirely and attentiuely to that diuine obiect doth retire and withdraw it from all her other faculties wholy to deturne them from thence And in like manner brutish men rauished by sensuall pleasure especially by that of sense in generall doe wholy loose the vse of reason and vnderstanding because their miserable soules to haue a more entire and attentiue gust of their brutall obiect doe diuert themselues from spirituall operations to giue themselues with more vigour to brutall and bestiall ones mystically imitating herein the one HELIAS taken vp in the fierie Chariot to the Cōpanie of Angels th' other NABVCHODONOSOR debased to the ranke of brute beasts 8. Hence then I saie that when the Soule practiseth Loue by actions of sense so that she is carried below her selfe it is impossible that therby the exercise of her Superiour loue should not be so much the more weakned In such sort that true and Essentiall loue is so farre from being ayeded and conserued by the vnion to which Sensuall loue tends that it is impared dissipated and perisheth therby IACOBS Oxen plowed the ground as long as the idle Asses fed by them eating the pasture dew to the labouring Oxen. As long as the Intellectuall part of our soule is employed in honest vertuous loue vpon any obiect worthy therof it comes to passe often times that the senses and faculties of the inferiour part tend to their proper vnion and graise thervpon though Vnion be onely due vnto the Heart and Soule which alone is able to produce true and Substantiall Loue. 9. HELISEVS hauing cured NAMAN the SYRIAN pleasing himselfe in the obligation he had put vpon him refused the gold money and other moueables which were offered him But his trustlesse seruant IESSE running after him demanded and tooke against his Maister pleasure that which he had refused Intellectuall ād cordiall loue which either is or should be the Maister of our Heart doth refuse all sorts of corporall and Sensible Vnions and is contented with good-will onely but the powers of the Sensitiue part which are or should be the Hand-maids of the Spirit doe demande seeke after and take that which reason refused and without her leaue doth make after their abiect seruile and dishonorable loues as another IESSE violating the puritie of their Maisters intention to wit the Spirit And in what proportion the Soule doth conuert her selfe to such grosse Vnions in the same she doth diuert her selfe from the delicate Intellectuall and cordiall vnion 10. You see then planely THEOTIME that these Vnions which tend to Sensible Complacence and passions are so farre from producing or conseruing Loue that they doe greatly hurt and render it extreamely weake So when the incestuous AMMON who languished and died as it were in the Loue of THAMAR had once arriued at these Sēsuall and Brutall Vnions his heart was so robbed of Cordiall loue that neuer after he could endure to see her but with indignitie pushed her out violating no lesse cruelly the Right of loue then he had impudently stained that of blood 11. Basill Rosmarie Marigouls Isope Cloues Camimell Nutmeygs Lemmans and Muske put together and incorporated doe yeeld a truly delightfull odour by the mixture of their good smells yet not nigh that of the water which is thence distilled in which the sweetes of all these Ingredients squised from their bodies are mixed in a more excellent manner meeting to the making vp of a most perfect odour which doth penetrate the sense of smelling farre more liuely then it would if together with the waters the bodies of the Ingredients were found mingled and vnited So loue may be found in the Vnions of sensuall powers mixed with the Vnions of intellectuall powers but neuer so excellently as then when the sole Heart and Courage abstracted from all corporall affections vnited together doe purifie and Spiritualize Loue. For the sent of affections by such mixture is not onely sweeter and better but more liuely actiue and solide 12. True it is that many hauing rustike earthy and vile hearts doe put a rate vpon Loues as vpon pieces of gold where the most massiue and weightie are the best and most currant for so their opinion goes that Brutish loue is more strong because it is more violent and turbulent more solide because more grosse and terreane greater because more sensible and rough but contrariwise Loue is as fire which by how much more it's matter is delicate by so much the flames are more cleare and faire which cannot be better extinguihed then by depressing them and couering them with earth for in like manner by how much more abstract and spirituall the subiect of loue is by so much his actions are more liuely subsistent and permanent nor is there a more easie way to ruinate it then by prostituting it to vile and terreane actiōs The difference as S. GREGORIE saieth betwixt spirituall and corporall pleasurs is that corporall ones beget a desire before we obtaine them and being obtained a disgust but spirituall ones contrariwise bring disgust before we haue them and being had pleasure so that brutall loue which thinkes by the Vnion which he maketh with the Beloued to perfect and crowne his desires finding that to the contrarie he destroieth them in ending them is left in disgust of such Vnion Which moued the great Philosopher to saie that almost euery beast after the enioying of his most ardent and pressing corporall pleasure remaines sad mournefull and astonished as a Marchant who hauing fed him selfe with hope of great gaines doth finde his hopes frustrated and his barke engaiged in a rude Hauen whereas Intellectuall loue finding in the Vnion made with her obiect contentment passing his hopes accomplishing in the surplus his complacence he continewes it in vniting himselfe and continually doth further vnite himselfe in continuing it That there are two portions in the soule and how CHAPTER XII 1. VVE haue but
one Soule THEOTIME and an indiuisible one but in that one Soule there are diuerse degrees of perfectioÌ„s for she is Liuing Sensible and Reasonable and according to these diuerse degrees she hath also diuerse Proprieties and Inclinations by which she is carried to the pursuite and Vnion of things For first we see the Vine doth hate as one would saie and flie the Colewort so that the one of them are pernicious to th' other and contrariwise is delighted in the Oliue so we perceiue a naturall contrarietie betwixt Men and Serpents in so much that a mans fasting spittle is to them mortall and contrariwise Man and Sheepe haue a wonderous conueniencie and doth delight the one in the other Now this inclination doth not proceede from any knowledge the one hath of the birth of his contrarie or of the profit of him with whom he doth sympathie but onely from a certaine secret and hidden qualitie which doth produce this insensible contrarietie and antipathie as also this complacence and sympathie 2. Secondly we haue in vs the Sensitiue appetite wherby we are moued to the inquirie and flight of diuerse things by meanes of the sensitiue knowledge we haue of them not vnlike to Cattell wherof one hath an appetite to one thing an other to an other according to the knowledge which they haue agreeable or disagreeable vnto theÌ„ and this appetite resides or from it floweth the Loue which we call Sensuall or Brutall which yet properly speaking ought not to be termed loue but simply be called appetite 3. Thirdly in so much as we are reasonable we haue a will by which we are carried to the inquirie of Good according as by discourse we know or iudge it to be such againe we manifestly discouer in our Soule as it is Reasonable two degrees of perfection which great S. AVGVSTINE and after him all the DOCTOVRS haue named the two portions of the soule Inferiour and Superiour of which that is called Inferiour which discourseth and deduceth consequences as she apprehendeth and experienceth by Sense and that Superiour which reasoneth and drawes consequences according to an Intellectuall knowledge not founded vpon the experience of sense but on the discretion and iudgement of the minde of spirit hence this superiour part is called the Spirit or the Mentall part of the soule as the Inferiour is termed commonly Sense feeling or humane reason 4. Now this Superiour part discourseth according to two sorts of lights that is either according to a Naturall light as the Philosophers and all those who discoursed by sciences did or according to a Supernaturall light as Diuins and ChristiaÌ„s so farre fourth as they establish their discourse vpon Faith and the reuealed word of God and more particular illustrations inspirations and motions from heauen This is that which S. AVGVSTINE saieth that by the superiour portion of the soule we adheare and applie our selues to the obseruance of the eternall lawe 5. IACOB extreamely pressed with want of domesticall necessaries sollicited Beniamin that he might be led away by his brethren into EGIPTE which yet he did against his proper liking as the sacred Historie witnesseth in which he testifieth two wills th' one Inferiour by which he grudged his departure the other Superiour by which he tooke resolution to part with him for the discourse which moued him to disaproue his departure was founded in the sensible pleasure he tooke in his presence and the displeasure he was to feele by his absence which are apprehensiue and sensible grounds but the resolution which he tooke to send him was grounded vpon a reason of state in his familie to prouide for future and approaching necessities ABRAHAM according to the Inferiour portion of his soule spoake words testifying in him a kind of diffideÌ„ce when the Angell announced vnto him the happie tidings of a Sonne doe you thinke that by a CENTENARIE a child may be begotten but according to his Superiour part he beleeued in God and it was reputed vnto him for Iustice According to his Inferiour part doubtlesse he was in great anguish when he had receiued command to sacrifice his Sonne but according to his Superiour part he resolued couragiously to sacrifice him 6. We also dayly experience in our selues diuerse Contraâ—â—â—ills A Father sending his Sonne either to Court or to his studies doth not denie teares to his departure testifying that though according to his Superiour part for the Childs aduaÌ„cemeÌ„t in vertue he wills his departure yet according to his Inferiour part he finds repugnance in the separation and though a Girle be married to her owne contentment and her Mothers yet with her benediction she receiues teares in such sort that though the Superiour will giue way to the departure yet the Inferiour showes resistance We must not hence inferre that a man hath two soules or two natures as the MANICHEANS dreamed no saieth S. AVGVSTINE in the 8. BOOKE OF HIS CONFESSIONS AND X. CHAP. but the will inticed by diuerse baits aÌ„d moued by diuerse reasoÌ„s seemes to be deuided in her selfe while she is diuersly drawen till making vse of her libertie she maketh choice of the one or the other for then the more efficacious Will surmounteth and gaining the day leaues the soule to resent the euill that the debate brought which we call remorce 7. But the example of our Sauiour is admirably vsefull in this behalfe and being considered it leaues no further doubt touching the distinctioÌ„ of the Superiour and Inferiour part of the soule for who amongst the Diuines knowes not that he was perfectly glorious from the instant of his Conception in his Virgin Mothers wombe and yet at the same time he was subiect to Sorrow griefe and afflictions of heart nor must we saie he suffred onely in bodie nor yet onely in soule as it was sensible or which is the saâ—â— thing according to sense for himselfe doth attest that before he suffered any exteriour torment or saw the Tormentour by him his soule was heauie euen to death For which cause he made his praier that the Cup of his Passion might be transported from him that is that he might be exempted from it in which he doth manifestly show the desire of the Inferiour portion of his soule which discoursing vpon the sad and anguishing obiects of his Passion prouided for him the liuely image whereof was represented to his Imagination he gathered by lawfull consequence the absence and want of these things which he demanded of his Father by which we clearely see that the Inferiour part of the soule is not the sensitiue degree of the same nor the Inferiour will the same with the Sensitiue appetite for neither the sensitiue appetite nor the Soule in so much as it is Sensitiue is capable of making any demand or praier these being acts of the Reasonable power and especially they are incapable of speach with God an obiect aboue the senses reach to make it knowen to the appetite but the same Sauiour hauing thus
goodnesse to the end that the Angels seeing this miserable man might by way of compassion haue occasion to saie is this the creature perfect in beautie the glorie of the earth 2. But this infinite Clemencie could neuer be so rigorous to the worke of his hands He saw that we were clothed with flesh A winde which consumes in passing and returns not and therefore according to the bowells of his Mercy he would not vtterly ruinate vs nor depriue vs of the signe of his lost grace to the end that weighing and feeling in our selues this inclination and propension to loue we should endeauour to loue indeede and to the end that none might iustly saie Who will shew vs the God For though by this sole naturall inclination we cannot be so happie as to loue God as we ought yet if we imploie it faithfully the sweetnesse of the diuine Pietie would afford vs some assistance by meanes wherof we might make progresse and seconding this first assistance God would bestow vpon vs another greater and conduct vs from good to better in all sweetnesse till he brought vs to the Soueraigne loue to which our naturall inclination drawes vs sythence it is certaine that the diuine goodnesse doth neuer denie his helping hand more and more to aduance him whom he sees faithfull in a little and doe what he is able 3. This naturall inclination then which we haue to loue God aboue all things is not left for nothing in our hearts for God of his part makes vse of it as of a Handle by which he takes hold to drawe vs more sweetely vnto himselfe and it seemes the Diuine Goodnesse by this impression doth in some sort hold our hearts tyed as little birdes in a string by which he can drawe vs when it pleaseth his mercy to take pitie vpon vs to vs it is a marke and memoriall of our first Principle and Creator to whose loue it moues vs leauing in vs a secret intimation that we belong to his Diuine Goodnesse Euen as Harts whom princes haue sometimes taken and put vpon them Collers with their Armes though afterwards they cause them so to be let loose and runne at libertie in the Forest doe not leaue to be knowen to any that lights vpon them not onely to haue bene once taken by the Prince whose Cognoisance they beare but also to be still reserued for him for so the extreeme old age of a Hart was knowen which according to some Historians was taken three hundred yeares after the death of Cesar because he was found in a Coller with Cesars Armes vpon it and this Mote CESAR LET ME GOE 4. Certes the honorable inclination which God hath left in our hearts doth testifie as well to our friends as our enemies that we did not onely sometimes belong to our Creator but furthermore though he did let vs runne and leaue vs to the mercy of our freewill that we doe still appertaine vnto him and he reserued a right in vs to take vs againe to himselfe when he pleased to saue vs according as his holy and sweete prouidēce shall require Hence the Royall Prophet termes this inclination not a light onely in that it makes vs see whether we are to tend but also a Ioye and a cheerefulnesse for that it doth comfort vs in our straying giuing vs a hope that he who did ingraue and left in vs this faire marke of our origine pretends also and desires to reduce and bring vs back thither if we be so happie as to leaue our selues to the will of the diuine goodnesse The end of the first booke THE SECOND BOOKE THE HISTORIE OF THE GENERATION OR heauenly birth of diuine Loue. That the diuine perfections are but one onely yet an infinite perfection FIRST CHAPTER I. WHEN the sunne riseth redde soone after turning black or hollow and bended or else when it setteth bleake pale and sad we saie it is a signe of raine THEOTIME the sunne is neither redde blacke pale graie nor greene This great light is not obnoxius to vicissituds or change of colours hauing no other colour at all then it 's most cleare and perpetuall brightnesse which vnlesse by Miracle is vnuariable But we vse this manner of speach because it seemes such to vs following the varietie of vapours interposed betwixt it and vs making it so diuersly appeare 2. Now we discourse in like manner of God not so much according to that which he in himself is as by his works by meanes wherof we contemplate him for according to our diuerse considerations we name him diuersly euen as though he had a great multitude of different Excellences and Perfections If we consider him as he punisheth the wicked we terme him IVST If as he deliuereth sinners frō their miserie we publish him MERCIFVLL As he created all things and worketh Miracles we name him OMNIPOTENT as exactly performing his promises we diuulge him TRVE as ranging all things in so goodly an order we instile him MOST-WISE and cōsequently behoulding the diuersitie of his works we attribute vnto him great diuersitie of perfections This notwithstanding in God ther is neither Varietie nor any kind of different Perfections But he is in himselfe one most sole most simple and most indiuisibly one Perfection for all that is in him is no other thing then himselfe And all the Excellēcies which we saie are in him in so great diuersitie are there vnited in a most simple and pure Vnitie And as the Sunne hath none of the colours which we asscribe vnto it but one sole most cleare light passing all colour and rēdring all coulours actually visible so in God there is none of those Perfections which we imagine but one onely most pure excellencie which is aboue all Perfection and giues perfectiō to all that is perfect Now to assigne a perfect name to this Supreame excellencie which in it's most singular vnitie doth comprehend yea surmount all excellencie is not within the reach of a Creature Humane or Angelicall For as we finde in the Apocalypse our Lord hath a Name which no man knowes but himselfe for that he onely perfectly seeing his owne infinite Perfection he also can onely expresse it in a Name proportionable whence the Auncients affirmed that God alone was true Diuine for so much as none but he onely could arriue to the full knowledge of the infinite greatnesse of the diuine Perfection nor consequently set it out in words For this cause God by the Angell answering Samsons Father who demanded his Name Why dost thou demand my Name quoth he which is Admirable As though he would haue saied my Name may be admired but neuer pronounced by Creaturs It must be adored but cannot be comprised saue by me who onely can pronounce the proper Name by which truely and to the life I expresse my Excellencie Our thoughts are too feeble to forme a conceite which might represent an Excellencie so Immense that comprehendeth in his most simple and most
inferiour in nature and grace did brauely and couragiously perseuer How came it to passe that Lucifer excellent by nature and superexcellent by grace fell and so many Angels with lesse aduantages stood to theire fidelitie Truely such as stood ought to render the praise therof to God who of his mercy created and maintained them good But to whom can Lucifer and all his crew ascribe their fall if not as S. PAVLE saieth to their owne will which by her libertie deuorced her selfe from God's grace that had so sweetely preuented her How art thou fallen ô great Lucifer who euen like a faire morning came out into this inuisible world clothed with prime charitie as from the beginning of the brightnesse of a faire day who ought to encrease till the mid-day of eternall glorie Thou didst not want grace which correspondant to thy nature thou hadst most excellent of all but thou wast awanting to grace God did not depriue thee of the operation of his loue but thou depriued his loue of thy cooperation God had neuer reiected thee if thou hadst not reiected his loue O most good God thou dost not forsake vnlesse forsaken thou neuer recalls thy giftes till we recall our hearts 7. We robbe God of his right if we take vnto our selues the glorie of our saluation but we dishonour his Mercy if we saie he failed vs. In concealing his benefits we wronge his Liberalitie but we blaspheme his bountie if we denie his assistance and succour In fine God cries faire and high in our eares thy perdition comes from thy selfe ô Israël I onely am thy succour That the diuine bountie's will is that we should haue a most excellent loue CHAPTER XI 1. O God THEOT if we receiued diuine inspiratiōs in the full extent of their vertue in how short a time should we make a great progresse in sanctitie Be the fountaine neuer so copious her streames enter not into a garden according to their plentie but in a measure according to the littlenesse or amplitude of the chanell by which they are conducted thither And though the holy ghost as a source of liue-water doth driue vpon our hearts euery side to water them with his graces yet so as he will not haue them enter without the free consent of our will He will not pouer them out but according to his good pleasure and our owne disposition and cooperation as the Holy Councell saieth which also as I suppose by reason of the correspondance betwixt our consent and grace calls the receit therof a free receit 2. In this sense S. PAVLE exhorteth vs not to receiue God's grace in vaine For as a sicke man who hauing receiued the potion in his hand and should not take it into his stomacke should truely haue receiued the potiō yet without receiuing it that is he receiued it in an vnprofitable and fruitlesse sort so we receiue the grace of God in vaine when we receiue it at the gate of our heart without permitting it to enter into our hearts consent for so we receiue it without receiuing it to wit we receiue it without fruit sith it auails nothing to feele the inspiration vnlesse we consent vnto it And as the sicke man who had the potion giuen into his hand if he tooke it not wholy but in part onely had also the operation therof in part onely not wholy so when God sends a great and puissant inspiration to imbrace his loue if we consent not according to it 's whole amplitude it will but profit vs in the same measure It happens often that being inspired to doe much we consent not to the whole inspiration but onely to some part therof as did those good people in the Gospell who vpon the inspiration which God gaue them to follow him made reseruations the one to goe first and interre his father the other to take leaue of his friends 3. As long as the poore widow had emtie vessells the oyle whose multiplication HELISEVS did miraculously impetrate neuer left running but when she had no more to receiue it in it seased to flow In the same measure in which our heart dilats it selfe or rather in the measure in which it permits it selfe to be amplified and dilated not denying the freedome of it's cōsent to Gods mercy he streames out continually and without delay poures in his sacred inspirations which still increase and make vs increase more and more in heauenly loue But when there is no more freedome left or that we giue no further consent he staies their course 4. What is the reason then we are not so much aduanced in the loue of God as was S. AVGVSTINE S. FRANCIS S. CATHERINE of GENVA or SAINT FRANCISCA THEOT it is because God gaue vs not the grace and why did not God giue vs the grace for that we did not cōply as we ought with his inspirations And why did we not comply Because hauing libertie we did therin abuse it But why did we abuse our libertie Ah THEO we must stop there For as S. AVGVSTINE saieth the deprauation of our will proceeds from no cause but from the defect of a cause which causeth the sinne 5. The deuote brother RVFIN vpon a certaine vision which he had of the glorie which the great S. FRANCIS should attaine vnto by his humilitie made him this demande my deare father I beseech you tell me in earnest what opinion you haue of your selfe The Sainte answered verily I hould my selfe the greatest sinner in the world and one which serueth God the least But brother RVFIN replied how can you saie that in truth and conscience seeing that many others as we manifestly see commit many great sinnes from which God bethanked you are exempt To which SAINT FRANCIS answered if God saieth he had fauored those others of whom you speake with so great mercy as he hath me certaine I am be they neuer so bad now they had bene farre more acknowliging of God's giftes then I am and would serue him much better then I doe and if my God did abandon me I should commit more wickednes then they 6. You see THEOT the opinion of this man who indeede was rather no man but a Seraphin vpon earth I know it was humilitie that moued him to speake thus of himselfe yet neuerthelesse he beleeued for a certaine trueth that an equall grace granted by a like mercy might be more fruitfully imploied by one sinner then by another Now I hould for an Oracle the feeling of this great doctour in the sciēce of Saints who brought vp in the schoole of the Crosse breathed nothing but diuine inspirations This Apothegme hath also bene praised and repeated by the greatest deuotest that followed him amongst which diuerse are of opinion that the great Apostle S. PAVLE saied in the same sense that he was the greatest of all sinners 7. The blessed mother TERESA of IESVS a virgin indeede altogether angelicall speaking of Praier of repose saieth these words There are
diuerse soules which come to this perfection but few passe further and I know not the cause of it certainly the fault is not on Gods side for sith his diuine maiestie doth ayde vs and giues vs the grace to arriue at this pointe I assure my selfe he would not be deficient to assist vs further if it were not our fault and the impediment which we of our part put Let vs therefore THEO be attentiue to aduancement in the loue which we owe to God for his to vs can neuer faile That diuine inspirations leaue vs in our libertie to follow or repulse them CHAPTER XII 1. I Will not heare speake my deare THEOT of those miraculous graces which haue almost in an instāt transformed wolfes into shepsheards Rockes into waters persecutors into preachers I 'le leaue a part those all-powerfull vocations and holily violent draughts by which God hath brought some elect soules from the extreamitie of vice to the extreamitie of grace working as it were in thē a certaine TRANSSVBTANTIATION morall and spirituall as it happned to the great Apostle who of SAVLE vessell of persecution became Sodainly PAVLE vessell of election We must giue a particular rancke to those priuileged soules vpon whom it pleased God to exercise not a meere abundance but an inundation and if one may so saie not a liberalitie onely or a meere owerflowing but euen a prodigalitie and lauishing out of his loue The diuine iustice doth chastise vs in this world with punishments which as they are ordinarie so they remaine alwaies in a manner vnknowen and imperceptible yet sometimes he sends out Deluges and Abisses of punishments to make knowen and dreaded the seueritie of his indignation In like manner the diuine Mercy doth ordinarily conuert and gratifie soules so sweetely gently and delicatly that his motion is scarcely perceiued and yet it happens againe that his soueraigne bountie ouerflowing his ordinarie bankes as a flood swollen and ouercharged with the aboundance of waters which breaketh ouer the plaine streames out his graces so impetuously though louingly that in a moment he doth water and couer a soule with benedictions that the riches of his loue may appeare and as his iustice proceedes cōmonly the ordinarie way and but seldome the extraordinarie so his mercy exerciseth liberalitie vpon the cōmon sort of men the ordinarie way and but vpon some few onely the extraordinarie 2. But which are then the ordinarie lines wherby the diuine prouidence is accustomed to draw our hearts to his loue Such truly as he himselfe doth designe describing the meanes which he vsed to draw the people of Israel out of Egipte and out of the desert vnto the land of Promisse I will draw them saieth he by OSEE with lines of humanitie charitie and loue Doubtlesse THEOT we are not drawen to God by Iron chaines as Bulls and Bufflers but by enticements delicious touches and holy inspirations which in some are the lines of ADAM and humanitie that is proportioned and squared to humane hearts where libertie is naturall the property of mans heart is delight and pleasure we show Nuts to children saieth S. AVGVSTINE ād they are drawen in louing them they are drawen by the line not of the bodie but of the heart Marke then how the eternall father drawes vs by teaching he delightes vs not by imposing vpon vs any necessitie he easteth into our hearts delectatiōs ād spirituall pleasures as sacred baits by which he sweetely drawes vs to take and tast the sweetenesse of his doctrine 3. In this sort then dearest THEO our free-will is in no wise forced or necessitated by grace but notwithstanding the most powerfull vigour of Gods mercifull hand which toucheth enuironeth and ties the soule with such a number of inspirations seades and draughtes this humane will remaines franke and free and exempt from all constrainte and necessitie Grace is so gracious and so graciously seaseth our hearts to draw them that she offends nothing in the libertie of our will she toucheth powerfully but yet so delicatly the parts of our heart that our free will receiues no force therby she hath forces not to force but to entice the heart she is holily violent not to violate but to make our libertie beloued She acteth strongly yet so sweetely that our will doth not remaine oppressed by so powerfull an action she presseth but oppresseth not our libertie so that amiddest these forces we haue power to consent or dissent from her motions according to our liking But that which is no lesse admirable then true is that when our will followeth the draught and consents to the diuine motion she followeth no lesse freely then freely she doth resist when she resisteth although the consent to grace depends much more of grace then of the will and that the resistance of grace depends vpon the will onely so amiable is Gods hand in the hadling of our hearts so dexterous it is in communicating vnto vs its force without depriuing vs of libertie and in imparting vnto vs the motiō of his power without impeachmēt to the motion of our will adding power to sweetnesse in such sort that as in good things his power doth sweetly giue vs force so his sweetnesse doth mātaine powerfully the freedome of our will If thou knew the gift of God saied our Sauiour to the Samaritane and who he is who saieth vnto thee giue me to drinke thou thy selfe peraduēture wouldst haue asked him and he had giuen thee liue-water See I praie you THEO the touch of our Sauiour when he signifies his drawings If thou knewst would he saie the gift of God doubtlesse thou wouldst be moued and drawen to demand the water of eternall life and perchance thou wouldst demand it as though he had saied thou shouldst haue power and motion to demand yet in no wise be forced or constained but onely perchance thou would demand it for thy libertie would remaine to demand or not demand it Such are our Sauiours words according to the vulgar edition and according to S. AVGVSTINE vpon S. IOHN 4. To conclud if any should saie that our free-will doth not cooperate in consenting to the grace with which God doth preuent her or that she could not reiect and denie it consent he should contradict the whole Scripture all the auncient fathers experience and be excommunicated by the Concell of Trent But when it is saied that we haue power to reiect the diuine inspirarions and motions there is no such meaning at all as that one may hinder God to inspire vs or touch our hearts for as I haue already saied that is done in vs without our helpe These are fauours which God bestowes vpon vs before we haue once thought on them he awakes vs when we sleepe and consequently we find our selues awake before we thought on 't but it is in our power to rise or not to rise and though he haue awaked vs without vs he will not raise vs without vs. Now not to rise is to resist
the call and sleepe againe seeing we were called onely to th' end we should rise We cannot hinder that the inspiration thrust vs not on and consequently put vs not into motion but if as it driues vs forwards we repulse it by not yeelding our selues to its motion we then make resistance so the winde hauing seased vpō ād mounted our Apodes will not beare thē vp very farre vnlesse they display their winges and cooperate raising themselues and soaring vp a loft into the aire toward which the winde began their motion but if contrariwise taken as it happens with some pray they espie vpō the ground or befium'd with their delay there in lieu of seconding the winde they keepe their winges foulded and doe cast themselues againe vpon the earth they receiued indeede the motion of the winde but in vaine sith they did not helpe themselues therby THEO inspirations doe preuent vs and euen before they be thought on make themselues be felt but after we haue felt them it is in our hand 's either to consent to them to second and follow their motiō or else to dissent and repell thē They cause themselues to be perceiued by vs without vs but without vs they doe not force consent Of the first feelings of loue which diuine inspirations cause in the soule before she yet receiue faith CHAPTER XIII 1. THe winde that raiseth the Apodes blowes first vpon their fethers as parts most light and capable of agitation by which it giues the beginning of motion to their winges extending and displaying thē making vse therof as of a hold by which it may sease the birds and waft them into the aire And if they thus mounted doe cōtribute the motiō of their winges to that of the winde the same winde that first enter'd their motion will still ayde them more and more to fly with ease Euen so my deare THEO when an inspiration as a sacred gale blowes vs forward in the aire of holy loue it first laies at our will and by the sense of some heauenly delectation moues vnfolds and extends the naturall inclination which she hath to good so that it serues it selfe of this inclination as a hold to fasten vpon the soule and all this as I haue saied is done in vs without vs for it is the diuine fauour that doth preuent vs in this sort But if our will thus holily preuented perceiuing the winges of her inclination moued displaied extended stirred and agitated by this heauenly winde doe in any measure contribute her consent ah how happie she is THEO for the same inspiration and fauour which hath seased vs mixing their action with our consent animating our feeble motions with their vigour and giuing life to our weake cooperation by the puissance of their operation they ayde conduct and accompanie vs from loue to loue euen vnto the act of most holy faith requisite for our conuersion 2. Sweete God THEO what a consolation it is to consider the sacred methode with which the Holy Ghost pouers into our soules the first rayes and feelings of his light and vitall heate O IESVS how delightfull a pleasure it is to marke how the diuine loue goes by little and little by degrees which insensibly become sensible displaying his light vpon a soule neuer disisting till he haue wholy couered it with the splendour of his presence endewing it in the end with the perfect beautie of his day ô how cheerefull faire amiable and agreeable this day-breake is Neuerthelesse true it is that either this breake of day is not day or if it be day it is but a beginning day a rising of the day and rather the infancie of the day then the day it selfe In like manner without doubt these motions of loue which forerunne the act of faith requisite to our iustifition are either not loue properly speaking or but a beginning and imperfect loue They are the first verdant blossomes which the soule warmed with the heauenly Sunne as a mysticall tree begins to put fourth in spring time which are rather presages of fruite then fruite it selfe 3. S. PACOMIVS as then a young souldier and ignorant of God enrolled vnder the colours of the armie which CONSTANCE had leuied against the Tyrant MAXENTIVS came with the Companie with whom he was to lodge nigh a little towne not farre distant frō Thebes where not onely he but all the armie were in extreame want of victualls which the inhabitants of the little towne hauing vnderstoode being by good fortune Christians and consequently friendly and charitable to their neighbours they sodainly succoured the souldiers in their necessitie and that with such care courtifie and affection that PACOMIVS was strucke with admiration therat and demāding what natiō it was that was so bountifull amiable and gracious it was answered him they were Christians and enquiring againe of what law and manner of life they were he learned that they beleeued in IESVS CHRIST the onely sonne of God and did good to all sorts of people with a firme hope to receiue euen of God himselfe an ample recompense therof Alas THEOT the poore PACOMIVS though of a good nature was then laied a sleepe in the beed of his infidelitie and behould how vpon a sodaine God was present at the port of his heart and by the good example of these Christians as by a sweete voice he calls him awakes him and giues him the first Feelings of the little heate of his loue for scarcely had he heard as I haue saied the sweete law of our Sauiour intimated till filled with a new light and interiour consolation retiring himselfe a part and hauing for a space mused he lifted vp his hands towards heauen and with a profound sigh fell into this speach Lord God who made heauen and earth if thou deigne to cast thine eies vpon my basenesse and miserie and giue me the knowledge of thy diuinitie I promisse to serue thee and obey thy commandements all the daies of my life From this praier and promisse the loue of the true good and pietie did so encrease in him that he ceased not to practise a thousand thousād acts of vertue 4. Verily me thinkes I see in this example a Nightingale who waking at the peepe of the day begins to stirre vp and strech her selfe vnfould her plumes skipe from branch to branch amidst the thickets and chirpe out her delicious notes For did you not note how the good example of the charitable Christians did excitate and stirre vp by manner of surprise the blessed PACOMIVS Truly the amaisement of admiration wherwith he was taken was no other thing then his awaking At which God touched him as doth the Sunne the earth with a raie of his heate which filled him with a great feeling of spirituall pleasure For which cause PACOMIVS did a little diuert himselfe To th' end he might with more attention and facilitie recollect and relish the grace he had receiued withdrawing himselfe to thinke thervpon then he extends
his heart and hands towards heauen whether the inspiration drawes him and beginning to displaie the winges of his affections flying betwixt the diffideÌ„ce which he hath of himselfe and the confideÌ„ce which he reposeth in God he intons in an ayre humbly amourous the Canticle of his conuersion by which he testifieth that euen already he knew one onely God Creatour of heauen and earth but withall he knew that he did not know him sufficieÌ„tly to serue him as he ought and therefore he petitions that a more perfect knowledg may be imparted vnto him that therby he may come to the perfect seruice of his diuine maiestie 4. Behould in the interim I beseech you THEO how God in a sweete manner fortifieth by little and little the grace of his inspiration in the consenting hearts drawing them after him as it were stepp by stepp vpon this IACOBS ladder But of what sort are his drawhtes The first by which he doth preuent and awake vs is his worke in vs without our cooperation All the other are his works and in vs but not without our concourse Draw me saied the sacred spouse that is begin thou first for I caÌ„not awake of my selfe I caÌ„not moue vnlesse thou moue me but when thou shalt once haue giuen motion then ô thou deare Spouse of my heart we runne we two thou runns before me drawing me still forward and as for me I will follow thee in thy course consenting to thy draught but let no man thinke that thou haist me after the by compulsion as a slaue or as a liuelesse charret ah no thou drawes me by the odour of thy perfumes though I follow thee it is not that thou trayles me but that thou dost intice me thy drawghtes are puissant but no way violent sith their whole force is placed in their sweetenesse Perfumes haue no other force to draw men to follow them then their sweetenesse and how could sweetenesse draw but sweetely and delightfully Of the feeling of the diuine loue which is had by faith CHAPTER XIV 1. VVHen God giues vs faith he enters into our soule and speakes to our heart not by manner of discourse but by way of inspiration proposing in so sweete a manner that which ought to be beleeued vnto the vnderstaÌ„ding that the will receiues therby a great complacence and such indeede as that it incites the vnderstanding to consent and yeeld to TRVTH without doubt or distrust at all and heare lyes the miracle for God proposeth the mysteries of faith to our soules amid'st obscurities and cloudes in such sort that we see not but onely ENTER-VIEVV it as TRVTH it happens somtimes that the face of the earth being couered with fogges we cannot view the Sunne but onely a little more then ordinarie brightnesse about where it is so that as one would saie we see it without seeing it because on the one side we see it not so faire as that we can well affirme we see it nor yet againe doe we see it so little that we may auerre we see it not and this is that which we terme ENTER-VIEVV And notwithstanding this obscure brightnesse of faith hâ—â—ing got entrie into our soule not by way of discourse or show of argument but by the onely sweetenesse of it's presence it workes the vnderstanding to beleeue and obey it with as great authoritie as the assurance which it giues vs of the TRVTH surpasseth all other assurances and doth keepe the vnderstanding and all the discourse therof in such subiection that they haue no credit in comparison of faith 2. Good God THEO may I well saie this Faith is the great friend of our vnderstanding and may iustly saie to humane sciences which vante they are more cleare then she as did the sacred spouse to the shepheards I am black yet faire ô humane discourses of sciences acquired I am black for I am seated amongst the obcurities of simple reuelatioÌ„s which haue no appareÌ„t euideÌ„ce but makes me looke blacke putting me well nigh out of knowledge yet I am faire in my selfe by reason of my infinite certaintie and if mortall eies could behould me such as I am by nature they would finde me entirely faire And must it not necessarily follow that in effect I am infinitly amiable since that the gloomie darknesse and thicke mistes amongst which I am not viewed but onely ENTER-VIEVVED could not hinder me to be so agreeable but that the vnderstanding prising me aboue all things and breaking the presse of other knowledges caused way be made vnto me and receiued me as his Queene into he most sublime throne of his Pallace from whence I giue lawes to all sciences and doe keepe all discourse and humane sense vnder yea verily THEO euen as the Commanders of the Armie of Israel stripping themselues put all their clothes in a heape and made them as a royall throne vpon which they placed IEHV crying IEHV is kinge so at faiths arriuall the vnderstanding puts of all discourse and arguments and submitting them to faith sets her vpon them acknowledging her for Queene and with a great ioye cries out VIVE LA FOY Discourse and pious arguments miracles and other aduantages of Christian religion make faith wonderfull credible and intelligible but faith alone makes her beleeued aÌ„d acknowledged enamoring men with the beautie of her VERITIE and making theÌ„ beleeue the veritie of her beautie by meanes of the sweetenesse which she poures into their wills and the assurance which she giues to their vnderstanding The IEWES saw the miracles and heard the wonders of our Sauiour but being indisposed to receiue faith that is their will not being capable of the sweetenesse aÌ„d pleasantnesse of faith by reason of the bitternesse and malice with which they were filled they persisted in their infidelitie They perceiued the force of the argumeÌ„t but they relished not the sweetenesse of the conclusion and therfore did not rest in her truth while notwithstanding the act of faith consisteth in this rest of the vnderstanding which hauing receiued the gratefull light of truth adheares to it as to a sweete yet powerfull and solide assurance and certaintie which it draweth from the authoritie of the REVELATION had therof 3. You haue heard THEO that in generall Councels there are great disputatioÌ„s and inquiries made of truth by discourse reason and theologicall arguments but the matters being discussed the FATHERS that is the Bishops but especially the POPE who is the head of Bishops doth resolue conclude and determine and the determination being once pronouÌ„ced euery one doth fully therin rest and quiet them selues not in consideration of the reasons alleaged in the precedent discussion and inquisition but in vertue of the Holy Ghosts authoritie who presiding inuisibly in Councells iudged determined and concluded by the mouth of his seruants whom he had established Pastours of Christianitie The inquisition then and the disputation is made in the PORCES by Priestes and Doctours but the resolution and determination is passed
in the SANCTVARIE where the Holy Ghost which animateth the bodie of his Church speaketh by the mouth of the head thereof In like manner the Ostridg layes her egges vpon the Libian shore but the Sunne alone doth hatch her young ones The Doctours by their inquirie and discourse doe propose TRVTH but the onely beames of the Sunne of iustice giues certaintie and repose therein Now to conclude THEOTIME this assurance which man's reason finds in sublime things and mysteries of faith begins by an amorous sense of delight which the will receiues from the beautie and sweetenesse of the proposed TRVTH so that faith doth comprehend a beginning of loue towards heauenly things which our heart resenteth Of the great feeling of loue which we receiue by holy hope CHAPTER XV. 1. AS being exposed to the Sunne beames at mid-day we hardly see the brightnesse till presently we feele the heate so the light of faith hath no sooner spred the splendour of its verities in our vnderstanding but incontinently our will perceiues the holy heate of heauenly loue Faith makes vs know by an infallible certaintie that God is that he is infinite in bountie that he can communicate himselfe vnto vs and not onely that he can but that he will so that by an ineffable sweetenesse he hath prouided vs of all things requisite to obtaine the happinesse of eternall glorie Now we haue a naturall inclination to the soueraigne good by reason of which our heart is touched with a certaine inward griping and a continuall disquiet not being able to repose or cease to testifie that it enioyes not its perfect satisfactiō and solide contentment but when holy faith hath represented vnto our vnderstanding this faire obiect of our naturall inclination ô good God THEO what repose what pleasure how generall an exultation possesseth our soule wherevpon as being surprised at the aspect of so excellent a beautie in loue she cries out ô how faire thou art my well-beloued ô how faire thou art 2. Eliezer sought for a wife to his master ABRAHAMS sonne how knew he that she would appeare faire and gracious in his eies as his desire was but when he had espied her at the fountaine and saw her so excellent in beautie and so perfectly sweete and especially when he had obtained her he adored GOD and blessed him with thankes-giuing full of incomparable ioye Mans heart tends to God by his naturall inclination without discerning well who he is but when he finds him at the fountaine of faith and seeth him so good faire sweete and gentle towards all and so prone as soueraigne good to bestow himselfe vpon all which desire him ô God what contentments and what sacred motions hath the soule to vnite her selfe for euer to this bountie so soueraignly amiable I haue foūd saieth the soule thus inspired I haue found that which my heart desired and now I am at repose And as Iacob hauing seene the faire Rachel after he had holily kissed her melted into treares of ioye for the good he apprehended in meeting with so desired an obiect so our poore heart hauing found out God and receiued of him the first kisse of holy faith it dissolues fourthwith into the delightes of loue by reason of the infinite good which it presently espies in that soueraigne Beautie 3. We somtimes experience in our selues certaine vnexpected delights without any apparent cause and these are diuers times presages of some greater ioyes whence many are of opinion that our good Angell fore-seeing the good which shall arriue vnto vs giues vs by this meanes a foretast therof as contrariwise he strikes into vs with a certaine feare and dread amongst vnknowen dangers to the end we may be moued to inuoke GODS assistance and stand vpon our garde Now when the presaged good arriues we receiue it with open breast and reflecting vpon the content we formely tasted without knowing the cause we onely then begin to perceiue that it was a forerunner of the Hape we now enioye Euen so my deare THEO our heart hauing had for so long a time an inclination to it's soueraigne good knew not to what end this motion tended But so soone as faith hath set it at view then the heart doth clearly discerne that it was that which his soule coueted his vnderstanding serched and his inclination aymed at Certainly whether we wake or sleepe our soule tends toward the soueraigne good but what is this soueraigne good we are like to these good ATHENIANS who sacrificed vnto the true God albeit vnknowen vnto them till the great S. PAVLE taught thē the knowledge therof For so our heart by a deepe and secrete instinct in all his actions doth tend to and pretend felicitie pursuing it here and there as it were by groping without knowing either where it resides or in what it consisteth till faith showes and describs the infinite mysteries therof but then hauing found the treasure he sought for ah what contentment finds this poore humane heart What ioye what complacence of loue ô I haue met with him whom my heart sought for without knowing him ô how I was ignorant to what my pretentions did tend while nothing of that which I pretended could content me because I knew not indeede what I pretēded I pretended to loue yet knew not vpon what to place my affection and therefore my pretention not finding its true loue my loue remained alwayes in a true yet vnknowen pretention I had indeede sufficient touches of loue to make me pretend but not sense enough of the Bountie which I was to loue to exercise loue How loue is practised in hope CHAPTER XVI 1. MAns vnderstanding being conueniently applied to the consideratiō of that which faith representeth touching it's soueraigne good presently vpon it the will conceiues an extreame delight in this diuine obiect which then being absent begets an ardent desire of it's presence whēce the soule holily cries out let him kisse me with a kisse of his mouth To God it is I doe aspire God is all my hearts desire And as the vnhoodded Hawke hauing got her pray at view doth sodainely lanch her selfe vpon the winge and being held in her leash strugles vpon the hand with extreame ardout so faith hauing drawen the vaile of ignorance and made vs see our soueraigne good of which neuerthelesse we cannot yet be possessed retained by the condition of this mortall life alas THEO we then desire it in such sort that The long time chased Hart In panting flight oppress 't Doth not the floods so much desire As our poore hearts distress't To thee ô Lord aspire Our sicklie hearts bring out Desires that still augment And crie alas when shall it be O God of Hostes omnipotent That we thy face shall set This desire is iust THEO for who would not desire so desirable a good But this desire would be vnprofitable yea would be a continuall torment to our heart if we had not assurāce that we should at length satiate it
he who because he was delaied in the possession of this happinesse protested that his teares were his ordinarie bread night and day so long as his God was absent and his enemies demanded where is thy God Alas what would he haue done if he had not had some hope one day to enioye this good after which he sighed The Diuine spouse wailes and pines with loue because she doth not readily find out the well-beloued she searcheth for The loue of the well-beloued had bred in her a desire that desire begot an ardour to pursue it and that ardour caused in her a languishment which had consumed and annihilated her poore heart vnlesse she had hoped at length to meete with that she pursued So then least the vnrest and dolourous langour which the essaies of coueting loue causeth in our soules might make vs quaile in courage or carrie vs to dispare the same souueraigne good which moues in vs so vehement a desire doth also giue vs assurance that we may with ease obtaine it by a thousand thousand promisses which he giues vs therof in his holy word and by his inspirations alwayes prouided that we will imploy the meanes he hath prepared for vs and which he offers vs to this effect 2. Now these diuine promises and assurances by a particular miracle encrease the cause of our disquiete and according to that augmentation they ruinate and destroy the effects yea verily THEO for the assurance which GOD giues vs that Paradice is for vs doth infinitly fortifie the desire we haue to enioye it and yet doth weaken yea altogether distroy the trouble and disquiet which this desire brought vnto vs so that our hearts by the promises which the diuine goodnesse hath made vs remaine quieted and this quiete is the roote of the most holy vertue which we call hope For the will assured by faith that she hath power to enioye the soueraigne good vsing the meanes appointed makes two great acts of vertue by the one she expects from God the fruition of his soueraigne goodnesse by the other she aspires to that holy fruition 3. And indeede THEO betwixt hoping and aspiring there is but this difference that we hope for things which we expect by an others assistance and we aspire vnto those things which we thinke to atchiue of our selues by our owne endeuours and for so much as we attaine the fruition of our soueraigne good which is GOD by his fauour grace and mercy and that notwithstanding the saied mercy will haue vs cooperate with his fauours by contributing the weaknesse of our consent to the strength of her grace our hope is thence in some sort mixed with aspiration so that we doe not altogether hope without aspiring nor doe we euer aspire without altogeither hopeing in which hope keeps the principall place as being founded vpon heauenly grace without which like as we cannot euen so much as thinke of our soueraigne good in such sort as we ought to arriue there so can we neuer without hope in a competent manner aspire to the obtaining of it 4. Our aspiration then is a young shoot of hope as is our cooperation of grace and as those that would hope without aspiring would be reiected as degenerous and negligent so those that should aspire without hopeing would be rash insolent and presumptious but when hope is seconded with aspiration and that hopeing we aspire and aspiring we hope then deare THEO hope by aspiration becomes a couragious desine and aspiration is changed by hope into an humble pretention while we hope and aspire as GOD shall inspire vs. Howbeit as well the one as the other is caused by the coueting loue tending to our soueraigne good which by how much more surely it is hoped for by so much it is more affected yea hope is no other thing then a complacence of loue which we take in the expectation and pretention of our soueraigne good All that is there is loue TH. As soone as faith had showe me my soueraigne good I loued it which because it was absent I desired it and hauing vnderstood that he would bestow himselfe vpon me I loued and desired him yet more ardently ād indeede his bountie is so much more to be beloued ād desired by how much it is more prone to cōmunicate it selfe Now by this progresse loue turned his desire into hope pretention and expectation so that hope is a pretending and attending loue and because the soueraigne good which hope expects is God whom also she doth not expect but from God himselfe to whom and by whom she doth hope and aspire this holy vertue of hope bounded on euery side by God is by consequence a diuine or Theologicall vertue That the Loue which is practised in hope is very good though imperfect CHAPTER XVII 1. THe loue which we practise in hope aymes at GOD indeede THEO marry it redounds vpon our selues his aspect is vpon the diuine goodnesse yet with a respect to our owne profit it tends to this supreame perfection but it pretends our owne satisfaction that is it carrieth vs not towards God for that he is soueraignely good in himselfe but because he is soueraignely good to vs in which as you see there is a certaine respect to our selues and our proper interest so that this loue is truely loue but loue of Concupiscence and profit Yet doe I not affirme that it doth in such sort returne to our selues that it makes vs loue God onely for the loue of our selues ô God no For the soule which should not loue God but for the loue of her selfe placing the end of the loue which she beareth to God in her proper interest should alas commit an extreame sacrilege If a wife loue her husband onely for the loue of her seruant she should loue her husband in nature of a seruant and her seruant in the nature of a husbād so the soule that loueth not God but for her selfe loueth her selfe as she ought to loue God and God as she ought to loue her selfe 2. But there is a faire difference betwixt this word I loue God for the good which I expect frō him and this I doe not loue God but in regard of the good which I expect from him as it is also a farre other thing to saie I loue God for my selfe and I loue God for the loue of my selfe for when I say I loue God for my selfe it is as though I should saie I loue to haue God I loue that God should be myne my soueraigne good which is a holy affection of the heauenly Spouse who an hundred times in excesse of delight protesteth my well-beloued is wholy mine and I entirely his I to him and he to me but to saie I loue God for loue of my selfe is as one should saie the loue which I beare to my selfe is the end why I loue God in such sort that the loue of God would be dependant subordinate and inferiour to the loue of our selues
dishonored thee Furthermore he will haue his Philosopher to make an admirable Oth to God neuer to be disobedient to his diuine Maiestie nor to accuse or blame any thing coming from him nor yet in any sort to complaine therof And in another place he teacheth that GOD and our good Angell are present to all our actions You see then THEO that this Philosopher as yet Pagan knew that sinne offended GOD as vertue honored him and consequently he thought repentance necessarie sith that euen he ordained an examen of conscience at night in respect wherof with Pithagoras he gaue this aduertisement Let conscience of the fact be vertues meede Let bitter reprehension vice succeede Now this kind of repentance tyed to the knowledge and loue of GOD which nature can giue was a dependance of morall religion but as naturall reason bestowed more knowledge then loue vpon the Philosophers who glorified him not with proportion to the notice they had therof so did nature furnish them with more light to vnderstand how much God was offended by sinne then heate to stire vp repentance necessarie for the reparation of the offence 5. And abbeit religious penance hath in some sort bene acknowledged by some of the Philolophers yet so rarely and weakly that those which were reputed the most vertuous amongst them to wit the STOIKES gaue assurance that the wiseman was neuer attristated wherevpon they framed a MAXIME so contrarie to reason as the proposition on which it was grounded was contrarie to experience THAT THE WISE-MAN SINNED NOT. 6. We may therefore well saie THEO that penance is a vertue wholy Christian sith on the one side it was so little knowen to the Pagans and on the other side it is so well knowen amongst true Christians that in it consisteth a great part of the Euangelicall Philosophie according to which who soeuer affirmeth that he sinneth not is mad and who soeuer thinketh without penance to redresse his sinne is frantike for it is our Sauiours exhortation of exortations DOE PENANCE Behold a briefe description of the progresse of this vertue 7. We enter into a deepe apprehension why we offend GOD so farre as we are able in despising dishonoring disobeying and rebelling against him who againe of his part holdeth himselfe offended theraat irritated ād contemned distasting reprouing and abhorring iniquitie Out of this true apprehension diuers motiues spring which either all or many together or each one a part may carrie vs to this repentance For it enters into our thoughts some times that GOD the offended hath established a rigourous punishment in Hell for sinners and that he will depriue them of Paradice prepared for the good And as the desire of Paradice is extreamly honorable so the feare to loose it is greatly cōsiderable and not that onely but the desire of Paradice being of high esteeme the feare of its contrarie hell is good and laudable O who would not dread so great a losse so great a torment And this double feare the one seruile the other mercenarie doth greatly beare vs forwards towards a repentance for our sinnes by which we haue incurred them And to this effect in the holy word this feare is a thousand and a thousand times intimated Againe we consider the deformitie and malice of sinne according as faith doth teach vs as for example that by yet the liknesse and Image of GOD is defiled and disuigored the dignitie of our soule dishonoured that we are become like brute beasts that we haue violated our dutie towards the CREATOR of the world forfetted the happinesse of the Angelicall societie to associate and subiect our selues to the Diuell ād to the slauerie of our owne passiōs ouerturning the order of reason offending our GOOD-ANGELS to whom we haue so great obligation 8. At other times we are prouoked to repentance by the beautie of vertue which brings as much good with it as sinne doth euill Further we are often moued to it by the example of Saints for who did euer cast his eies vpon the exercises of the incomparable penance of a MAGDELAINE of a MARIE EGIPTIACA or of the PENITENTS of the Monasterie surnamed PRISON described by S. IOHN CLIMACVS without being moued to repentance for his sinns sithence the very reading of the Historie doth incite therto such as are not altogether insensible That Penance without loue is imperfect CHAPTER XIX 1. NOw all these motiues are taught vs by faith and Christian religiō and therefore the repentance which thence issueth is very laudable though otherwise imperfect very laudable certainly it is for neither the holy Scripture nor Church would euer haue vsed these motifes to haue stirred vs vp if the penance thence proceeding had not bene good and we see manifestly that it is most agreeable to reason to repent for sinne for these considerations yea that it is impossible that he who considereth them attentiuely should not repent Yet it is an imperfect repentance because the diuine loue is not as yet found there ah doe not you see THEO that we haue all these repentances for the interest of our owne soule her felicitie her interiour beautie honour dignitie and in a word for selfe loue yet a lawfull iust and well ordered loue 2. And note that I doe not saie that these repentances reiect the loue of God but onely that they doe not include it they doe not repulse it yet doe they not containe it they are not contrarie to it but as yet are without it it is not excluded nor yet is it included The will which doth simply imbrace good is good yet if she so imbrace it as to reiect the better she is truly disordinate not in accepting the one but in repulsing the other So to vow to giue almes this day is good yet to vow to giue onely this day were bad because it would exclude the better that is to giue both to day to morrow and euery day when cōmoditie serueth Certes it is well done it cannot be denied to repent for our sinns to auoide the paines of Hell and obtaine heauen but he that should resolue neuer to repent for any other thing should wilfully exclude the better which is to repent for the loue of God and commit a great sinne And what father would not find it strang that his sonne would indeede serue him yet not at all with loue or by loue 3. The beginning of good things is good the progresse better the end the best yet the beginning is good in the nature of a beginning and the progresse in the nature of a progresse but to offer in the beginning 〈◊〉 progresse to end the worke were to peruert order Infancie is good but to desire to remain still a child is naught for a child of an hūdred yeares old is despised It is laudable to begin to learne yet he that should begin with intētiō neuer to perfect himselfe should doe against all reasō Feare ād those other motifes of repētāce whereof I spoake
are good for the beginning of ChristiaÌ„ wisdome coÌ„sisting of penance but he who deliberatly would not attaine to loue the perfectioÌ„ of penaÌ„ce should greatly offend him who ordained all to his owne loue as to the end of all things 4. To coÌ„clude the penaÌ„ce which excluds the loue of God is infernall like to that of the damned The repeÌ„tance which doth not reiect the loue of GOD though as yet it be without it is a good penaÌ„ce but imperfect and caÌ„not giue saluatioÌ„ vntill it attaine loue aÌ„d ioyne it selfe vnto it So that as the great Apostle saied that though he should deliuer his bodie to be burnt aÌ„d all his goods to the poore wanting charitie it should be vnprofitable vnto him so we may truly saie that though our penaÌ„ce were so great that it should cause our eies dissolue into teares aÌ„d our hearts breake with sorow without the sacred loue of God all this were nothing auailable to eternall life How there is mixture of Loue and sorrow in Contrition CHAPTER XX. 1. NAture did neuer that I know coÌ„uert fire into water though diuers waters are coÌ„uerted into fire yet God did it once by miracle for as it is writteÌ„ in the booâ—â— of MACHABIES when the childreÌ„ of Israel were coÌ„ducted into BabiloÌ„ in the time of SEDECIAS the Priests by HIEREMIES couÌ„sell hide the HOLY FIRE in a vallie in a drie well aÌ„d vpoÌ„ their returne the children of those that had hid it went to seeke it following the directions their fathers had giuen them and they found it conuerted into a thike water which being drawen by them and poured vpoÌ„ the sacrifices according to NEHEMIAS his ordinance as soone as the sunne beames had touched it it was conuerted into a great fire 4. THE amoÌ„gst the sorrowes of a liuely repeÌ„taÌ„ce GOD doth ofteÌ„ put in the botome of our heart the sacred fire of loue this loue is conuerted into the water of teares they by a secoÌ„d chang into a greater fire of loue Thus the famous PENITENT-LOVER loued first her Sauiour that loue was coÌ„uerted into teares and those into an excelleÌ„t loue whence our Sauiour told her that many sinns were pardon'd her because she loued much And as we see fire doth turne wine into a certaine water called AQVA-VITAE which doth so easily coÌ„ceiue fire that it is also term'd hot so the consideration of the soueraignly amiable Bountie offended by sinne doth produce the water of holy Penance and thence the fire of Diuine Loue doth issue properly term'd AQVAVITAE or hot water Penance is indeed a water in it's substance being a true dislike a reall griefe and repentance yet is it hot for that it containes the propertie of Loue whence it springs and giues the life of Grace So that PenaÌ„ce hath two effect's by sorrow and detestation it seperats vs froÌ„ sinne aÌ„d the Creaturs and by loue it reunits vs to God at once reclaiming vs froÌ„ siÌ„ne in qualitie of repentance and in qualitie of Loue reuniting vs to God 5. Yet will I not affirme that the perfect loue of God by which we loue him aboue all things doth alwayes preceede this repentaÌ„ce nor that this repentance doth alwayes preceede this loue for though it doth happen so many tymes yet so as that otherwhiles also at the same instant that diuine loue is conceiued in our heart penance is coÌ„ceiued by loue and often times penance entring into our heart loue doth enter with it and as when ESAV came out of his mothers wombe IACOB his twinne-brother held him by the foote to the end that their births might not onely follow the one the other but also might hold and entangle one an other so repentance rude and rough in regard of it's sorrowe was first borne as another ESAV and loue sweete and gracious holds him by the foote and doth cleeue so vnto him that their birth was one sith the end of the birth of repentance was the beginning of that of perfect loue Now as ESAV did first appeare so repentance doth ordinarily make it selfe to be seene before loue but loue as another IACOB although the younger doth afterwards subdue penance conuerting it into consolation 6. Marke I praie you THEO the well-beloued MAGDELEINE how she weepes with loue they haue taken vp my Sauiour quoth she melting into teares and I know not where they haue put him but hauing by teares and sobbs found him she holds and possesseth him by loue Imperfect loue desires and requires him penance doth seeke and find him perfect loue doth hold and tye him Euen as it is saied of the Ethiopian Rubies whose fire is naturally very blew but being dipped in vineger it shins and casteth out its cleare raies for the loue which goeth before repentance is ordinarily imperfect but being steeped in the bitternesse of penace it gaines strengh and becomes excellent loue 7. Yea it happens some times that penance though imperfect containes not in it selfe the proper action of loue but onely the vertue and proprietie of it you will aske me what vertue or proprietie of loue can repentance haue if she haue not the action GOD's goodnesse is the motife of perfect repentance whom it displeaseth vs to haue offended now this motife is for no other reason a motife then that it doth stire and moue vs. But the motion which the diuine goodnesse giues vnto the heart which considers it can be no other then the motion of loue that is of vnion And therefore true repentance though it seeme not so and though we perceiue not the proper effect of loue receiues alwayes motioÌ„ from loue and the vnitiue nature therof by meanes of which she doth reunite and reioyne vs to the diuine goodnesse Tell me I praie is it the propertie of the ADAMANT to draw and ioine iron vnto it selfe Doe we not see that iron touched with the ADAMANT without either it or its nature but onely its vertue and attractiue power doth notwithstanding draw and vnite vnto it an other iron So perfect repentance touched with the motife of loue without hauing the proper action of loue leaues not to haue the vertue and qualitie therof that is an vniting motion to reioyne and reunite our hearts to the diuine will But you will replie what difference is there betwixt this vniting motion of penance and the proper action of loue THEO the action of loue is indeede a motioÌ„ to vnion but it is performed by complacence wheras the motion of vnion which is in penance is not done by way of complacence but by dislike repentance reparatioÌ„ reconciliation for so much therefore as this motion doth vnite it is indued with the qualitie of loue in so much as it is bitter and dolorous it receiues the qualitie of penance and in fine by its naturall condition it is a true motion of penance yet so as it retaines the vertue and vniting qualitie of loue 8. So Treacle-wine is not so named for that it doth containe the proper Substance of
which came from the eies of his maister permitting himselfe freely to be moued and carried by the gentle blast of the holy Ghost and looking vpon those comfortable eies which had stirred him vp he read's in thē as in the booke of life the inuitations to pardon which the diuine clemencie doth offer him drawes frō it a iust motife of hope goes out of the Court cōsiders the horror of his sīne ād detests it He weeps he sobbs he prostrats his miserable heart before his Sauiours mercy craues Pardon for his faults makes resolution of an inuiolable loyaltie and by this Progresse of motiōs practised by the healpe of grace which doth continually conduct assist and further it he comes at length to the holy remission of his sinns and passeth so from grace to grace according to that which S. PROSPER doth auerre that without grace a mā doth not runne to grace 4. So then to conclude this point the soule preuented by grace feeling the first essaies and consenting to their sweetnesse as returning to her selfe after so long a sownd she begins to sigh out these words ah my deare SPOVSE my friend draw me I beseech thee and take me by the hand otherwise I am not able to walke but if thou doest draw me we runne thou in helping me by the odour of thy perfumes and I by corresponding by my weake consent and by relishing thy sweet's which doth recreate and strengthen me till the Balme of thy sacred name that is the wholsome ointment of my iustification be spred within me Doe you marke THEO she would not Praie if she were not excited but as soone as that is done and that she perceiues the draughtes she Praies that she may be drawen being drawen she runns marrie she would not runne if the perfums which inticeth and by which she is drawen did not reuiue her heart by the vertue of their odour and as her course is more swifte ād as she approacheth neerer her heauenly Spouse she hath a more delicious taste of the sweetenesse which he sends out in such sort that in the end her heart begins to melt like scattered Baulme whence she cries out as being surprised by this contentment not so quickly expected but vnlooked for ô my spouse thou are as Baulme poured into my bosome it is not strang that young soules dearely esteeme thee 5. Thus my deare THEO the diuine inspiration doth come vnto vs and preuent vs mouing our wills to sacred loue And if we doe not repulse her she walkes with vs and doth enuiron vs continually to incite and aduance vs not abandoning vs if we abandō her not till such time as she hath brought vs to holy Charities Gate performing for vs the three good offices which the great Angell RAPHAEL did for his deare TOBIE for she is a guide to vs through all our iorney of holy penance she is our warrant from daungers and assaults of the the diuell and doth comfort loue and fortifie vs in difficulties A short description of Charitie CHAPTER XXII 1. BEhould at length THEO how GOD by a progresse full of ineffable sweetenesse conducteth the soule which he made goe out of the Egipt of sinne from Loue to Loue as from Lodging to Lodging till she haue made her entrie into the LAND OF PROMIS I meane of most holy Charitie which to saie in one word is Friendshipe not a loue of proper interest for by Charitie we loue God for his owne sake by reason of his most soueraignely amiable Bountie But this friendshipe is a true friendshipe being reciprocall God hauing loued all such eternally as haue doe or shall loue him temporally it is showen and acknowledged mutually sith that GOD cannot be ignorant of the loue we beare him he himselfe bestowing it vpon vs nor can we be ignorant of his loue to vs seeing it is so published and that we acknowledge all the good we haue as true effects of his beneuolence and in fine we haue continuall communication with him who neuer ceaseth to speake vnto our hearts by inspirations allurements and sacred motions he ceaseth not to helpe vs and giue all sorts of testimonies of his holy affection hauing openly reuealed vnto vs all his secrets as to his confident friends and for the accomplishment of his holy LOVE-COMMERCE with vs he made himselfe our proper foode in the most holy Sacrament of the Eucharist and as for vs we haue freedome to treate with him at all times whē we please in holy Praier we hauing our whole life motion and beeing not onely with him but euen in and by him 2. Nor is this friendshipe a simple friendshipe but a friendshipe of dilection by which we make election of God to loue him with a speciall loue He is chosen saieth the sacred spouse from amongst a thousand she saieth from amongst a thousand but she would saie from amongst all whence this loue is not a loue of simple excellencie but an incomparable loue for charitie loues God by a certaine esteeme and preferance so high and transcending all other esteemes that other loues either are not true loues in comparison of this or if they be true loues this loue is infinitly more then loue and therefore THEO it is not a loue which the force of nature either angelicall or humane can produce but the holy Ghost doth giue it and poure it into our hearts and as our soules which animate the bodie haue not their origine from the bodie but are there put by the naturall prouidēce of God so Charitie which giues life to our hearts hath not her extraction from thence but is poured into them as an heauēly liquour by the supernaturall prouidence of his diuine Maiestie 3. For this reason and for that it hath reference to God and doth tend vnto him not according to the naturall knowledge we haue of his goodnesse but according to the supernaturall knowledge of faith we name it supernaturall friēdshipe Whence she together with faith and hope keepes residence 4. And as a Maiesticall Queene is seated in the will as in her Throne whēce she conueies into the soule her dainties and sweetes making her therby faire agreeable and amiable to the diuine Goodnesse so that if the soule be a kingdome wherof the Holy Ghost is the king Charitie is the Queene set at his right hand in a Robe of gold wrought in varietie If the soule be a Queene Spouse to the great king of heauen Charitie is her Crowne which doth roially adorne her heade yea if the soule with the bodie be a little world Charitie is the Sunne which beautifies all heates all and reuiues all 5. Charitie then is a loue of friendshipe a friendshipe of dilection a dilection of preference yea and an incōparable soueraigne and supernaturall preference which is as a Sunne through all the soule to lighten it with his raies in all the spirituall faculties to perfect thē in all the powers to moderate them but in the will as in his
seate there to reside aÌ„d to cause her to affect aÌ„d loue her God aboue all things ô how happie is the soule wherin this holy loue is spred sith that together with it all good doth arriue The end of the 2. booke THE THIRD BOOKE OF THE PROGRESSE AND PERFECTION OF LOVE That holy loue may be augmented still more and more in euery of vs. CHAPTER I. 1. THE holy Councell of Trent assures vs that the friends of God proceeding from vertue to vertue are day by day renewed that is encreased by good works in the iustice which they receiued by God's grace and are more and more iustified according to those heauenly aduertissements he that is iust let him be more iustified And he who is holy let him be more sanctified Feare not but thou maiest be iustified euen vntill death the path of the iust is aduanced and encreaseth as a resplendant light euen till it be cleare day with charitie doing right encreasing in all things in him who is the head of all IESVS-CHRIST And I beseech you that your charitie doe more and more encrease All these are sacred wordes out of DAVID S. IOHN ECCLESIASTES and S. PAVLE 2. I neuer heard of any liuing creature whose grouth was not bounded and limited saue onely the Crocodile who from an extreamly little beginning neuer ceaseth to growe till she come to her end representing equally in this the good and the wicked for the arrogance of such as hate God swells continually saieth the great kind DAVID and the good doe encrease as the breake of the day from brightnesse to brightnesse and to staÌ„d long at a staie in one estate is a thing impossible he that gaines not looseth in this traficke he that ascends not descends vpon this ladder he that vanquisheth not in this battell is vanquished we liue amidst the dangers of the warrs which our enemie doth wage with vs if we resist not we perish and we cannot resist but we ouercome nor ouercome without triumphe for as saieth the glorious S. BERNARD it is written in particular of man that he neuer remaines in one state he doth necessarily either goe forward or returne backward Euery one runns but one onely beares away the prize runne so as you may obtaine it Who is the prize but IESVS-CHRIST And how can you attaine him if you follow him not But if you follow him you shall march and runne continually for he neuer makes staie but continues his course of loue and obedience euen vntill death and death of the crosse 3. Goe then saith S. BERNARD goe I saie with him goe my deare THEO and admit no other bounds then those of life and as long as it remaines runne after this Sauiour but runne ardently and louingly for what better will you be to follow him if you be not so happie as to ouerta him Let vs heare the Prophete I haue inclined my heart to doe thy Iustifications eternally he doth not saie that he will doe them for a time onely but euerlastingly and because he desires eternally to doe well he shall haue an eternall reward Blessed are they who are pure in the way who walke in the law of our Lord accursed are they who are defiled who walke not in the law of our Lord It is onely a saying of the Diuell that he will sit vpoÌ„ the Norh Vnworthy man wilt thou sit downe ah knowest thou not that thou art vpon the way and that the way is not made to sit downe but to goe in and so to goe in that to goe is to passe on the way And God speaking to one of his greatest friends walke saieth he before me and be perfect 4. True vertue hath no limits she findes still PLVS VLTRA but especially holy Charitie which is the vertue of vert es and hauing an infinite obiect might be capable to become infinite if she could meete with a heart capable of infinitie nothing hiÌ„dering this loue to be infinite saue the coÌ„dition of the will which receiues it and is to become actiue by it which as it is cause that neuer any shall see God as much as he is visible so neuer any shall be able to loue him as much as he is amiable The heart which could loue GOD with a loue equall to the diuine Goodnesse should haue a will infinitly good which caÌ„not be but in God Charitie then in vs may be perfected eueÌ„ to infinitie but exclusiuely that is Charitie may become more and more and still more excellent yet neuer infinite The Holy Ghost may eleuate our hearts and apply them to what supernaturall actions it shall please him so they be not infinite for betwixt little an great things though the one exceede the other neuer so much there is still some proportion prouided alwaies that the excesse of the thing which doth exceede be not infinite but betweene finite and infinite there is no proportioÌ„ nor can there be any made vnlesse either the finite thing be raised to infinitie or the infinite brought downe to finitie which is impossible 5. So that euen the Charitie which is in our Redeemour as he is man though greater then Angell or man can comprehend yet is it not infinite of it selfe and in its owne being but onely in the estimation of the dignitie and merite therof as being the charitie of a diuine Person who iâ—â—eâ—â— eternall Sonne of the omnipotent Father 6. Meane while it is an extreame honour to the soule that she may still grow more and more in the loue of her God as long as she shall liue in this miserable life And by vertues new ascend To a life that knowes no end How easie our Sauiour hath made the encrease of loue CHAPTER II. 1. DOe you see THEO this glasse of water or this peece of bread which a holy soule giues to a poore bodie for Gods sake it is a smale matter God-wot and in humane conceipt hardly worthy of consideration God notwithstanding doth recompence it and forthwith for it doth giue some encrease of Charitie the Gotes haire which aunciently was presented to the TABERNACLE was taken in good part and had place amongst the holy Offerings and the little actions which proceede froÌ„ Charitie are agreeable to God and meritorious for as in the happie ARABIA not onely the plants which are by nature odoriferous but euen all the others are sweete participating the felicitie of that soyle so in a charitable be â—e not onely the workes which are excellent in their owne nature but euen euery little action doth relish the vertue of holy loue and hath a good odour before the maiestie of God who in consideration thereof doth augment charitie And I saie God doth it because Charitie doth not produce her owne encrease as doth a tree who by her owne vertue doth thrust and branch out her boughes but as Faith Hope and Charitie are vertues which haue their origine from the diuine goodnesse so thence also they draw their encrease
betwixt his and his right arme folded vnder hers and vnder her breasts Thus he entertained her ād with all did her foure good offices for 1. he gaue testimonie that his heart was louingly carefull of her 2. he neuer desisted to solace her 3. if she felt any touch of her former faintnesse returne he would sustaine her 4. if she light into any rough and difficile way he would be her support and staie And in Ascēts or whē she would make a little more hast he would lift her vp ād powerfully succour her In fine he staied by her with a cordiall regard till night approached ād thē also he would assist in cōueying her to her royall bed 2. The iust soule is the Spouse of our Sauiour and because she is neuer iust but when she is in charitie she is also neuer spouse but she is led into the sacred Closet of those delicious perfumes mentioned in the Canticles Now when the soule thus honored commits sinne she falls as dead of a spirituall faintnesse and this is truely an vnexpected accident for who would euer haue thought that a Creature would haue forsaken her Creator and soueraigne Good for things so slight as the baites of sinne Certes the Heauens are astonished at it and if God were subiect to passions he would fall downe in a sownd at this mishappe as when he was mottall he died vpon the crosse for our Redemption But seeing it is not now necessarie that he should imploy his loue to dye for vs when he seeth the soule ouerthrowne by sinne he commonly runs to her succour and by an vnspeakable mercy laies open the gates of her heart by the stings and remorses of conscience which cōming from the diuers lightes and apprehensions which he cast's into our hearts with healthfull motions by which as by an odoriferous and vitall water he makes the soule returne home to her selfe and senses And all this THEO God works in vs without our helpe his amiable Bountie preuenting vs with his sweetenesse For euen as our languishing Bride had remained dead in her sownd if the king had not assisted so the soule would remaine lost in her sinne if God preuented her not But if the soule thus excitated adde her consent to the feeling of Grace seconding the inspiration which preuented her and receiuing the aides and remedies requisite prouided for her by God he will fortifie her and conduct her through the diuers motions of Faith Hope and Penance euen till he restore her to her true spirituall health which is Charitie Now in her passage frō vertue to vertue by which he disposeth her to Loue he doth not conduct her onely but in such sort sustaine her that as she of her side walkes what she is able so he of his part supports and sustaines her and it is hard to saie whether she goes or she is carried for she is not so carried that she goes not and yet she goes so that if she were not carried she could not goe at all So that to speake Apostolically she must saie I goe not I alone but the Grace of God with me 3. But the Soule being entirely restored to her health by the excellent Epitheme of Charitie which the Holy Ghost infuseth into her heart she is then able to goe and keepe her selfe vpon her feete of her selfe yet by vertue of this health and this sacred Epitheme of holy Loue. Wherefore though she be able to goe of her selfe yet is she to rende the glorie thereof to God who bestowed vpon her a health so vigourous and manlie for whether the Holy Ghost doth fortifie vs by the motions which he doth imprint in our hearts or he doth sustaine vs by the Charitie which he doth infuse into it whether he doth succour vs by manner of assistance in lightening and carrying vs or that he doth strengthen our hearts by poureing into them fortifying and quickening Loue We alwayes liue goe and operate in and by him 4. And although by meanes of Charitie poured into our Soules we are able to walke in the presence of God and make aduancement in the way of Saluation yet so as that the Goodnesse of God doth still assist the soule whom he hath daigned with his Loue continually holding her with his holy hand For so 1. he doth better make appeare the sweetenesse of his loue towards her 2. he goes still more and more encouraging her 3. he giues her comfort against depraued inclinations and euill customes contracted by her former sinne 4. and finally he maintains and defends her from temptations 5. Doe not we often see THEO that sound and lustie men must be prouoked to employ their strength and power well and as one would saie must be drawen by the hand to the worke So God hauing endewed vs with Charitie and in it with force and sufficiencie to gaine ground in the way of perfection his Loue doth not permit him to let vs march all alone but makes him put himselfe vpon the way with vs it vrgeth him to vrge vs and doth sollicite his heart to sollicite and driue forwards ours to make good vse of the Charitie which he gaue vs repeating often by meanes of his inspirations S. PAVLES Aduertisements See that thou receiue not heauenly Grace in vaine while you haue time doe all the good you can runne so as you may winne the goale So that we are often to thinke that he iterats in our eares the words which he vsed to the good Father ABRAHAM walke before me and be perfect 6. But principally the speciall assistance of God is requisite for the soule endewed with Charitie in her enterprises which are sublime and extraordinarie for be it that Charitie though very weake doth sufficiently incline vs and vnlesse I be deceiued afford force inough to performe the workes necessarie to saluatiō yet so that to aspire to and vndertake excellent and extraordinarie actions our hearts stād in neede of putting on and heateing by the hand and motion of this great heauenly Louer as the Princesse in our Parable although restored to health could not ascend nor haue gone fast had not her deare Spouse releeued and strongely sustained her To this Purpose S. ANTONIE and Simeon Stylite were in the Grace of God ād Charitie whē they did designe so high ēterprises as also the B. mother S. TERESA whē she made her particular vow of obediēce S. FRANCIS and S. LEWES when they vndertooke their iorney beyond sea for the aduancement of God's glorie The B. ZAVERIVS when he consecrated his life to the Indians conuersion S. CHARLES in exposing himselfe to serue the pestiferous S. PAVLINE when he sould himselfe to redeeme the poore widowes child yet neuer had they dared so hardie and generous enterprises if God to that Charitie which they had in their hearts had not added speciall forces inspirations inuitations and lights wherby he did animate and push them forward to these extraordinarie essaies of spirituall valour 7. Doe you not
men was onely ordained for those whom the Diuine wisdome had foreseene that in tract of time seconding their vocation they should attaine a liuely Faith which work 's by Charitie 6. Finally all these effects haue their absolute dependance of our Sauiours Redemption who did merit them for vs IN RIGOVR OF IVSTICE by the louing obedience which he exercised euē till death and death of the crosse which is the source of all the graces which we receiue we who are the Spirituall graffes ingraffed in his stoke and if being ingraffed we remaine in him we shall beare without doubt by the life of grace which he will impart vnto vs the fruite of Glorie prepared for vs. But if we prooue broken sprigges and graffes vpon this tree that is if by resistance we breake the progresse and successe of the effects of his Clemencie it will not be strang if in the end we be wholy cut of and be throwen into eternall fires as fruitlesse branches 7. God doubtlesse prepared heauen for those onely whō he foresaw would be his Let vs be his then THEO by faith and works and he will be ours by Glorie Now it is in our power to be his for though it be a gift of God to be Gods yet is it a gift which God denies no bodie but offers it to all to giue it to such as freely doe consent to receiue it 8. Nay marke I pray you THEO how ardently God desires we should be his sith to this end he hath made himselfe entirely ours bestowing vpon vs his death and his life his life to exempt vs from eternall death his death to possesse vs of eternall life Let vs remaine therefore in peace and serue God to become his in this mortall life more his in that immortall That we cannot attaine to a perfect vnion with God in this mortall life CHAPTER VI. 1. RIuers doe restlesse rūne and as the wiseman saieth returne to their source The Sea which is the place whence they spring is also the place of their finall repose all their motion tend's no further then to vnite themselues to their fountaine O God saieth S. AVGVSTINE thou hast created my heart for thy selfe and it can neuer repose but in thee But what haue I in heauen saue thee ô my God or what else in earth can I desire yea Lord for thou art the Lord of my heart thou my part and portion for euer Howbeit the vnion which our heart aspires to neuer attaines to it's perfection in this mortall life we may commence our Loues in this but neuer consummat them till the next world 2. The heauenly Spouse makes a delicate expression of it I haue found him at length saieth she him whom my heart loues I hold him nor will I let him goe till I haue led him into my mothers house and into her chamber who brought me fourth The well-beloued hath gotten him then For he makes her feele his presence by a thousand consolations she holdes him these feelings causing in her strong affections by which she doth holde and embrace him protesting neuer to release him O no! for these affections turne into eternall resolutions yet cannot she perswade her selfe that she giues him the mariage kisse till she meete with him in her mothers house THE HEAVENLY HIERVSALEM as S. PAVLE saieth But see THEO how this Spouse thinks euen to keepe her beloued at her mercie as slaue in Loue and so leade him at her pleasure bringing him to her mothers happie abode though indeede she her selfe must be conducted thither by him as was REBECCA into SARA'S chamber by her deare ISAAC The heart pressed with loue doth still gaine ground towards the thing beloued And the Spouse himselfe confesseth that the Beloued hath forced his heart hauing tyed him with one onely heire of her head acknowledging himselfe her prisoner by Loue. 3. This perfect coniunction then of the soule with God shall onely be in heauen where as the Apocalypse saieth the Lambs marriage-banquet shall be made In this mottall life the soule is truely espoused and betrothed to the immaculat Lambe but not as yet married vnto him They haue passed their words and promisses but the execution of the marriage is differred so that we haue alwayes time though neuer reason to disclame from it our faithfull Spouse neuer abandoning vs vnlesse prouoked by our disloyaltie and vnfaithfulnesse But in heauen the marriage of this diuine vnion being celebrated the tye of our hearts to their soueraine PRINCIPLE shall neuer be vndone 4. It is true THEOTIME that while we expect the kisse of this indissoluble vnion which we shall receiue of the Spouse aboue in glorie he begiues vs some few kisses by a thousand touches of his gratfull presence for vnlesse the soule were kissed she should not be drawen nor would she runne in the odour of the Beloued's perfumes whence according to the originall Hebrew Text and the 70. Interpreters she wisheth many kisses Let hī kisse me saith she with kisses of his mouth But whereas these little kisses of this present life haue reference to the ETERNALL KISSE of the life to come the holy vulgar Edition hath piously reduced the kisses of grace to that of Glorie expressing the spouse her desires in this wise Let him kisse me with a kisse of his mouth as though she should saie of all the kisses of all the fauours that the friend of my heart or the heart of my soule hath prouided for me ah I doe not breath after or aspire to any other thing then this great and solemne marriage-kisse which remaines for euer and in comparison whereof the other kisses merit not the name of kisses being rather signes of the future vnion betwixt my beloued and me then vnion it selfe That the Charitie of Saints in this mortall life doth equallise yea sometimes passe that of the Blessed CHAPTER VII 1. VVHen after the trauailes and dangers of this mortall life the happie soules arriue at the Port of the eternall they ascend to the highest and vtmost degree of Loue to which they can attaine and this finall encrease being bestowed vpon them in recompence of their merits it is distributed vnto them not onely in good measure but is euen pressed and thrust downe and yet doth scatter on euery side as our Sauiour saieth So that the Loue which is giuen for reward is greater in euery one then that which was giuen for to merit 2. Nor shall euery one in particular onely haue a greater loue in heauen then euer he had in earth but euen the exercise of the least Charitie in heauen shall be much more happie and excellent generally speaking then that of the greatest which is hath bene or shall be in this fraile life for aboue all the saints doe incessantly without any intermissiō exercise loue while heare belowe God's greatest seruants racked and tyrannized with the necessities of this dying life are forced to suffer a thousand and a thousand distractions which oftentimes
puts them by the practise of holy loue 3. In heauen THEO the louing attention of the blessed is firme constant inuiolable and cannot perish or decrease their intention is pure and freed from all mixture of any inferiour intention In some this felicitie to see God clearely and loue him vnchangably is incomparable And who would euer compare the pleasure one might take by sea if any can be had to liue amidst the dangers continuall torments agitations and mutatiōs which there are to be endured with the content of a royall Pallace where all things are at a wish yea where delights doe incomparably passe our wishes 4. There is then more content pleasure and perfection in the exercise of sacred loue amongst the heauenly inhabitants then in that of the pilgrims of this poore land some notwithstanding haue bene so happie in their pilgrimage that they passed in Charitie diuers of those Saints who were already possessed of the eternall Countrie for certainly it were strang that the Charitie of a great S. IOHN of the Apostles and Apostolicall men were not greater yea euen while they were detained heare belowe then that of little children who dying in the onely grace of Baptisme enioyed immortall glorie 5. It is not ordinarie that shepheards are more valiant then soldiers and yet the little shepheard DAVID cōming into the Armie of ISRAEL foūd that euery one was more expert in the vse of armes then he neuerthelesse he was more valiant then all they Nor is it ordinarie that mortalls haue more charitie then the immortall and yet there haue bene some mortalls inferiour in the exercise of loue to the immortall who notwithstanding haue gone before them in charitie and habits of loue And as making comparison betwixt hote iron and a burning lampe we saie the iron is hotter yet the lampe is clearer and lighter So if we parallel a glorious child with S. IOHN as yet prisoner or S. PAVLE a captiue we shall saie that the child in heauen hath more brightnesse and lightnesse in his vnderstanding more heate and exercise of loue in the will yet S. IOHN or S. PAVLE had euen in earth more fire of Charitie and heate of loue Of the incomparable loue of the mother of God our B. Lady CHAPTER VIII 1. BVt what or whersoeuer I speake my meaning is not to make comparison with the most Sacred virgin Mother our B. Lady ô God no FOR SHE IS THE DAVGHTER OF INCOMPARABLE DILECTION the onely doue the most perfect spouse Of this heauenly Queene from my heart I pronounce this louing and true thought that at least towards the end of her mortall daies her charitie passed that of the Seraphins for though many Daughters heaped together riches she surpassed the all The Saints and Angels are but cōpared to starrs and the prime of those to the fairest of these but she is faire as the moone as easie to be singled and discerned from all the Saints as the Sunne from the starrs And yet I thinke further that as the Charitie of this MOTHER OF LOVE excells that of all the Saints of heauen in perfection so did she exercise it more perfectly yea euen in this mortall life neuer offending venially as the Church esteemes she had then nor change nor stop in the way of Loue but by a perpetuall aduancement ascended from Loue to Loue. She neuer felt any contradiction of the sensuall appetite whence her Loue as a true SALOMON reigned peacebly in her soule and was exercised at her pleasure the virginitie of her heart and bodie was more worthy and honorable then that of Angels So that her spirit not diuided or separated as S. PAVLE saieth was occupied in diuine thoughts to please her God And in fine a mothers loue most pressing actiue and ardent an vnwearied and insatiable loue what could it not work in the heart of such a mother and for the heart of such a sonne 2. Ah! doe not saie I pray you that this virgin was subiect to sleepe no saie not so THEO for doe you not see that her sleepe is a sleepe of Loue so that it is euen her Spouse his will that she should sleepe so long as she list ah take heede I coniure you saith he that you awake not my well-beloued till she please No THEO this heauenly Queene neuer slept but of loue sith she neuer gaue repose to her precious bodie but to reenforce it the better thence to serue God which is a most excellent act of Charitie for as the great S. Augustine saieth Charitie doth oblige vs to loue our bodies conueniently in so much as they are necessarie to good works as they make a part of our person and as they shall be participant of eternall felicitie Certes a Christian is to loue his bodie as a liuing Image of our Sauiour incarnate as issue of the same stocke and consequently of his kindred and consanguinitie especially after we haue renewed the alliance by receiuing really the diuine bodie of our Redeemour in the most adorable Sacrament of the Altar and when by Baptisme Confirmation and other Sacraments we haue dedicated and consecrated our selues to the Soueraigne Goodnesse 3. But for the B. Virgine ô God with what deuotion was she to loue her virginall bodie not onely because it was a sweete humble pure bodie obeissant to diuine Loue and wholy embaumed with a thousand sacred sweetes but also for that it was the liuely source of our Sauiour's and did so strictly belong vnto him by an incomparable dependance For which cause when she gaue her angelicall bodie to the repose of sleepe goe to aied she repose ô TABERNACLE OF ALLIANCE ARKE OF SANCTITIE THRONE OF THE DIVINITIE ease thy selfe a little of thy wearinesse and repaire thy forces by this sweete repose 4. Besides deare THEO doe you not know that bad dreames voluntarily procured by the dayes depraued thoughtes are in some sort sinnes in so much as they are dependances and executiōs of the precedent malice euē so the dreames which proceede from the holy affections of such as are a wake be reputed vertuous and holy O God THEO what a consolation it is to heare S. CHRYSOSTOME recounting on a certaine day to his people the vehemencie of his loue towards them the necessitie of sleepe quoth he pressing my eye-lids the tyrannie of my loue towards you doth excite the eyes of my mind and euen while I sleepe me thinks I speake vnto you for the soule is wonte in sleepe to see by imagination what she thought in the day time so while we see not one an other with the eyes of flesh we supplie it with the eyes of Charitie O sweete IESVS what dreames was thy sacred Mother to haue when she sleept her heart watching Did she not dreame that she had thee yet folded in her wombe as thou wa'st for nine monthes space or else hanging at her breasts and pretily pressing the sacred nible of her virginall dugge Ah what sweetenesse was in this soule
charitie of many shall waxe cold that is she shall not be so actiue and couragious by reason of feare and griefe which shall oppresse mens hearts Sure it is that coÌ„cupiscence hauing coÌ„ceiued doth engeÌ„der sinne but this sinne though sinne indeede doth not still beget the death of the soule but theÌ„ onely when it is compleate in malice and when it is consummate and accomplished as S. IAMES saieth who in this doth establish so cleare a difference betwixt mortall and veniall sinne that it is strang that some in our age haue had the impudence to deney it 3. Howbeit veniall sinne is sinne and consequently displeasant to Charitie not as a thing that is contrarie to her but contrarie to her operations and progresse yea her intention which in so much as we are to direct all our actions to God is violated by veniall sinne which carrying the actions by which they are committed not indeede against God yet besides God and his will and as we saie of a tree rudely dight and shaker by a tempest that nothing is left because though the tree be entire yet is it left without fruite so when our charitie is shaken by the affections we haue to veniall sinne we saie she is diminished and weakned not for that the habits of loue are not entire in our hearts but because she is without the workes which are the fruites 4. The affection to great sinnes did in such â—ort make Vâ—RITIE prisoner to Iniustice amongst the Pagan Philosophers that as the great Apostle saieth knowing God they honored him not according to that knowledge so that though this affection did not banish naturall light yet it made it fruitlesse so the affection to veniall sinne doth not abolish Charitie but it holds her as a slaue tyed hand and foote hindring her freedome and action This affection glewing vs too hard to the enioying of creaturs depriues vs of the spirituall priuicie betwixt God and vs to which charitie as true friendshipe doth incite vs and by consequence this affection doth make vs loose the interiour helpes and assistances which are as the vitall SPIRITS of the soule in default whereof there followeth a certaine spirituall Palsie which in the end if it be not remedied leedes vs to death for to conclude charitie being an actiue qualitie cannot be long without either acting or dying She is saie our Auncients of the nature of Rachael who also did represent her giue me said she to her husband children or else I dye And charitie vrgeth the heart which she hath espoused to make her fertile of good workes otherwise she will perish 5. We are rarely in this mortall life without many temptations now vile and slouthfull hearts and such as are giuen to exteriour pleasures not being accustomed to fight nor traiened vp in spirituall warfare neuer conserue Charitie long but let themselues ordinarily be surprised by mortall sinne which happens so much more easily by how much the soule is more disposed by veniall sinne to mortall for as that Auncient by a daily continuance of carrying the same Calfe bore him also when he was growen to be an Oxe custome hauing by little and little made the encrease of so vntoward a burden insensible so he that doth accustome himselfe to plaie for pence will in the end plaie for crownes pistols and horses and after them for all his substance he that giues bridle to a smale coller will find himself in the end furious and insupportable he that giues himselfe to lye in ieast is in great perill to lye calumniously 6 In fine THEO we are wount to saie that such as haue a weaklie complection haue no life that they haue not an ovnce or not a handfull because that which must quickly haue end seemes indeede already not to be And those drowsie soules which are led with pleasurs aâ—d set vpon transitorie things may well saie that they haue lost Charitie for though as yet they haue her they are euen vpon the point of loosing her How we forsake heauenly loue for that of Creaturs CHAPTER III. 1. THe misfortune to leaue God for the creature happens thus We loue not God without intermission because in this mortall life Charitie is in vs as a simple habite which as the Philosophers noted we vse when we list and neuer against our likeing When we doe not then make vse of the Charitie which is in vs that is wheÌ„ we doe not applie our minds to the exercises of holy loue but keepe them busied in some other affaire or else being slothfull they remaine vnprofitable and idle then THEO they may be assaulted by some bad obiect and surprised by temptation And though the habite of charitie be at that instant in the bottome of our hearts and performe its office inclining vs to reiect the bad suggestion yet doth it not vrge or carrie vs to the action of resistance but according as we second it as the manner of habits is and therefore leauing vs in our freedome it happens often that the bad obiects hauing throwen their allurements deeply into our hearts we ioyne our selues vnto them by an excessiue complacence which after encreasing we can hardly be quit of it and as thornes according to the saying of our Sauiour doe in the end stilfe the seede of grace and heaueÌ„ly loue So it fell-out with our first Mother Eue whose ouerthrow began by a certaine amusement which she made in discoursing with the Serpent taking complacence to heare of her aduancement in knowledge and to see the beautie of the forbidden fruite so that the complacence waxing bigge with the amusement and the amusement feeding it selfe in the complacence she found her selfe at length so entangled that giuing way to consent she did commit the accursed sinne to which afterwards she drew her husband 2. We see doues sometimes touched with vanitie swimme hither and thither obseruing the varietie of their owne plumes and then the Tercelets and Falcons that espie them fall vpon and sease them which they could neuer be able to doe if the doue had flowen out right hauing a stronger winge then the Haulke Alas THEO if we did not stand musing at the vanitie of fraile pleasurs especially in the complacence of selfe-loue but hauing once got charitie would be carefull to flie straight whither she would carrie vs suggestion and temptation should neuer catch vs but because as doues seduced and beguiled by selfe-esteeme we looke backe vpon our selues and keepe our minds too much conuersant amongst creaturs we often find our selues in our enemies clawes who beare away and deuoure vs. 3. God will not hinder that temptation assault vs to th' end that by resistance our charitie may be more exercised that by fight we may beare away the victorie aÌ„d by victorie obtaine the triumphe But that we haue any kind of inclination to delight our selues in the temptation this riseth from the condition of our nature which doth so earnestly loue Good that therby she is subiect to
be enticed by any thing that hath a shew of good and temptations hooke is still baited with this kind of baite for as holy writ doth teach there is either some honorable good in the worlds sight to moue vs to the pride of a wordly life or a good delightfull to sense to carrie vs to carnall concupiscence or a good able to enrich vs to incite vs to auarice and couetousnesse of the eyes But if we keepe faith which can discerne betwixt the true Good we are to pursue and the false which we are to reiect liuelily attetiue to its office without doubt it will be a faithfull Sentinell to Charitie and will giue her intelligence of the euill that might approch the heart vnder colour of Good and Charitie would sodenly repulse it But because ordinarily we keepe our faith either a sleepe or lesse attentiue theÌ„ were requisite for the conseruation of Charitie we are often surprised by temptation which seducing our senses and they inciting the inferiour part of our soule to rebellioÌ„ it comes to passe eftsones that the superiour part of reason yeeldes to the violence of this reuoult and by committing the sinne looseth Charitie 4. Such was the progresse of the sedition which the disloiall Absolon stirred vp against his good Father DAVID for he laied before the people faire propositions in apparence which being receiued by the poore Israelites whose prudence was put a sleepe and smothered he did sollicite them in such sort that he wrought them to an entire rebellion so that the monefull Dauid was coÌ„strained to depart from Hierusalem with all his faithfull friends leauing there none of qualitie saue Sadoc and Abiathar Priests of the Almightie with their children now Sadoc was SEEING that is to saie a Prophet 5. For so most deare THEO self-selfe-loue finding our faith without attention and drowsie it presents vnto it vaine yet apparent goods seduceth our sense our imagination and the faculties of our soules and laies so hard at our free-wills that it brings them to an entire reuoult against the holy loue of God which then as a DAVID departs from our heart with all his traine that is with the gifts of the holy Ghost and the other heauenly vertues which are the inseparable companions of Charitie if not her proprieties and abilities nor doth there remaine in the HERVSALEM of our soule any vertue of importance sauing Sadoc the SEEING that is the gift of faith which by her exercise can make vs see eternall things and with him Abiathar that is the gift of hope with her action both which remaine much afflicted and sorrowfull yet maintaining in vs the Arch of Alliance that is the qualitie and tile of a Câ—RISTIAN purchased by Baptisme 6. Alas THEO what a pitifull spectacle is it to the Angels of peace to see the holy Ghost and his loue depart in this maÌ„ner out of our sinfull soules verily I think if they could weepe they would poure out infinite teares and with a mornefull voice lamenting our mishape would sing the Threnes which Ieremie throbed out when set vpon the threshold of the desolate Temple he contemplated the ruine of Hierusalem in the time of SEDECIAS Ah! with what griefe doe I behold HIERVSALEM famous of old For good and honorable men Of horror now become a den That heauenly loue is lost in a moment CHAPTER IV. 1. THe loue of God which brings vs to a neglect of our selues makes vs Citizens of the heauenly HierusaleÌ„ selfe-loue which pusheth vs forwards to the contempt of God makes vs slaues of the infernall Babilon True it is we come by little aÌ„d little to despise God but we haue no sooner done it but presently in a moment holy charitie doth forsake vs or rather she doth wholy perish I THEO for in the contempt of God doth mortall sinne consist and one onely mortall sinne doth banish Charitie from the soule for so much as it doth violate her tye and vnion with God which is obedience and submission to his will and as mans heart cannot liue diuided so Charitie which is the heart of the soule and the soule of the heart caÌ„ neuer be wounded but she is slaine as they saie of pearles which being conceiued of heauenly dâ—we doe perish if any drope of salte water get into their shell Indeede our soule doth not goe out of our bodie by little aÌ„d little but in a moment when the bodies indispositions are so great that she can no longer exercise the actions of life therein euen so at the very instant in which the heart is so disordered by passions that Charitie there can no longer raigne she quits and abandons it for she is so generous that she cannot leaue to raigne without leauing to liue 2. Habits gotten by human actions alone doe not perish by one onely contrarie act for a man is not saied to be intemperate for one onely act of intemperance nor is a painter held an vnskilfull maister for hauing once failed in his arte but as all such habits are gotten by the impression and in sequele of diuers acts so we loose them by a long cessation from their acts or by many contrarie acts But Charitie THEO which in a moment the holy Ghost poures into our hearts as soone as the conditions requisit to this infusion meete in vs is also in an instant expelled thence as soone as diuerting our will from the obedience due vnto God we haue accomplished consent to the rebellion and disloialtie to which temptation incites vs. 3. True it is Charitie encreaseth by degrees and goeth from perfection to perfection according as by our works or by the frequenting of Sacraments we make it place yet doth it not decrease by a lessening of perfection thereof for we neuer loose any bit of it but we loose it all In which it resembles PHIDIAS his Maister-peece so famous amongst the Auncients for they saie this great Grauer made in AtheÌ„s a picture of Minerua of Iuorie twentie seauen cubits high and in her Buckler wherein he expressed the battails of the Amasons and Giants he graued his owne picture with so great Arte that one could not take away one iot of it saieth Aristotle without defacing the whole statue so that this worke though it was perfected by adding peice to peice yet in a moment might be destroied by remouing any little parcell of the workmans feature In like maner THE though the Holy Ghost hauing infused Charitie into a soule doth eÌ„crease it by adding one degree to another and one perfection of loue to another yet so as that the resolution to preferre God's will before all things being the essentiall point of holy loue and that wherein the image of eternall loue that is of the Holy Ghost is represented one cannot withdraw one onely peece of it but presently Charitie doth wholy perish 4. This preference of God before all things is the deare child of Charitie And if AGAR being an Egiptian seeing her sonne in danger of death
admirable in their Maiestie if they were set at a lesse distance with our capacitie 4. Let vs crie out then THEO in all occurrences but let it be with an affectionat heart towards the most wise most puissant and most sweete prouidence of our eternall father O the depth of the riches wisdome ād knowledge of God O Sauiour IHESVS THEOT how excessiue are the riches of of the diuine goodnesse His loue towards vs is an incomprehensible Abisse whence he hath prouided for vs a rich sufficiencie or rather a rich abundance of meanes proper for our saluation ād sweetely to applie them he makes vse of a soueraigne wisdome hauing by his infinit knowledge foreseene and knowen all that was requisite to that effect Ah what can we feare nay rather what ought not we to hope for being the children of a father so rich in goodnesse to loue and desire to saue vs so vnderstanding to prouide meanes cōueniēt so wise to applie thē so good to will so cleare sighted to ordaine and so prudent to execute 5. Let vs neuer permit our minds to flutter by curiositie about Gods iudgemēts for as little Butterflies we shall burne our wings ād perish in this sacred flame These iudgmēts are incōprehensible or as S. GREGORIE Nazianzen saieth inscrutable that is one cannot search and sound the motiues the meanes and wayes by which he doth execute and finish them cannot be discerned and knowen And though the power of smelling be neuer so perfect in vs yet shall we at euery turne be at default not finding the sent for who can penetrate the sense the vnderstanding and intention of God Who was euer his Consellour to know his purposes and their motiues or who did euer preuent him with seruice Is it not he contrariwise who doth preuent vs in the benedictions of his grace to crowne vs with the felicitie of his glorie ah THEO all things are from him as being their Creatour all things are by him as being their Gouernour all things are in him as being their Protectour To him be honour for euer and euer Let vs walke in peace THEO in the waye of holy loue for he that shall enioye diuine loue in dying after death shall enioye loue eternally Of a certaine remainder of loue which oftentimes stayes in the soule that hath lost Charitie CHAPTER IX 1. THe life of a man who languishing on his deathes bed by little and little decaies doth hardly deserue to be termed life sith that though it be life yet is it so mingled with death that it is hard to saie whether it is a death as yet liuing or a life dying Alas how pitifull a spectacle it is THE but farre more lamentable is the state of a soule which vngratfull to her Sauiour goes hourely backward withdrawing her-selfe from God's loue by certaine degrees of indeuotion and disloyaltie till at length hauing quite forsaken it she is left in the horrible obscuritie of perdition and this loue which is in it's declining and which fades and perisheth is called imperfect loue because though it be entire in the soule yet seemes it not to be entirely that is it hardly keepes in the soule any longer but is vpon the point of forsaking it Now Charitie being separated from the soule by sinne there remaines oftentimes a certaine resemblance of Charitie which doth deceiue and put vs into a vaine muse and I will tell you what it is Charitie while it is in vs produceth many actions of loue towards God by the frequent exercise whereof our soule gets a habit and custome of louing God which is not Charitie but onely an impression and inclination which the multitude of actions leaues in our hearts 2. After a long habit of preaching or saying Masse deliberatly it happens often that in dreaming we vtter and speake the same things which we would saie in preaching or celebrating so that custome and habit acquired by election and vertue is in some sort afterward practised without election or vertue sith the actions of such as sleepe generally speaking haue nothing of vertue saue onely an apparent image and are onely the similitudes or representations thereof So charitie by the multitude of actes which she produceth doth imprīt in vs a certaine facilitie to loue which she leaues in vs euē after we are depriued of her presence I remember when I was a young scholler that in a village neare Paris there was a certaine well with an ECHO which would repeate the words that we pronoūced by it diuers times And if some Idiote without experience had heard this repetition of words he would haue beleeued that there had bene some bodie in the botome of the well who had done it But we had euen then knowen by Philosophie that none was in the well to reiterate our words but that there were onely certaine concauities in some one whereof our voices were assembled ād not finding through passage least they might altogether perish and not imploy the force that was left them they produced secōd voices ād they gathering together in an other cōcauitie produced a third the third a fourth ād so consequetly to the eleauenth so that those voices heard in the well were not now our voices but resemblances and images of the same And indeede there was a great difference betwixt our voices and those For when we made a long continuance of words we had but some few of them rendred by the ECHO shortning the pronunciation of syllables which she slightly passed ouer with tones and accents quite different from ours nor did she begin to forme her words till we had quite pronounced them In fine they were not words of a liuing man but as one would saie the words of any emptie and vaine Rocke which notwithstanding did so well counterfeit man's voice whence she sprung that a simple bodie would haue bene misled and beguiled by her 3. Now this is it that I would saie when holy CHARITIE meets a pliable soule wherein she doth long reside she produceth a second loue which is not a loue of Charitie though it issue from Charitie but it is a humane loue which is yet so like to Charitie that though she leaues behind this her picture and likenesse which doth so represent her that one who were ignorant would be deceiued therein not vnlike to the birds on Zeuxis his painted raysins which they deemed to be true raysins so generally had Art imitated nature And yet there is a faire difference betwixt Charitie and humane loue which she doth beget in vs for the voice of Charitie doth pronoūce denoūce and worke in our hearts Gods Commandments humane loue which remaines after her doth indeede pronounce the commandments and denounceth sometimes all of them yet doth neuer effect them all but some few onely Charitie doth pronounce and put together all the sillables that is all the circumstances of Gods commandments humane Loue alwayes leaues out some of them especially straightnesse and puritie of
intention and as for the tone Charitie takes it alwayes at an equall hight sweete and delightfull humane Loue takes it still either to high in terrene things or to low in celestiall and neuer sets vpon his worke till Charitie haue ended hers for so long as charitie is in the soule she serues her selfe of this humane loue as of her Creature and makes vse of him to facilitate her operations so that in that interim the workes of this loue as of a seruant belong to Charitie his Mistresse But Charitie flitting the actions of this loue are entirely his owne not hauing their estimation and worth from Charitie for as Eliseus his stafe in his absence though in the hand of his seruant Geizi who receiued it from him wrought no miracle so actions done in the absence of Charitie by the onely habit of humane loue are of no value or mirite to eternall life though he learned them of charitie being but her seruant And this comes thus to passe because this humane loue in the absence of Charitie hath not any supernaturall strength to raise the soule to the excellent action of the loue of God aboue all things How dangerous this imperfect loue is CHAPTER X. 1. ALas my THEO behold I pray you the poore Iudas after he had betraied his Maister how he goes to render the money to the Iewes how he acknowledgeth his sinne how he speakes honorably of the blood of this immaculate lambe These were effects of imperfect loue which precedent Charitie now past had left in his heart We descend to impietie by certaine degrees and hardly any arriues in an instant to the extreamitie of malice 2. Perfumers though out of their shops beare about with them for a long time the sent of the perfumes which they haue handled So such as haue bene in the Closet of heauenly oyntments that is in holy Charitie hold for a time after the sent of it 3. Where the Hart hath lodged by night the morning after there is a fresh sent or vent of him towards night it is harder to be tooke but as soone as his straine waxeth old ād dead the hoūdes doe begin to loose it When charitie hath raigned for a space in the soule one may find there her racke tracestraine or sent for a time after she be departed but by little and little it doth quite vanish and a man looseth all knowledge that euer Charitie was there 4. I haue seene certaine young people well bred vp in the loue of God who putting them selues out of that path remained for some time amidst their accursed ruine in whom notwithstanding one might haue seene great markes of their former vertue and the habit gotten in time of charitie resisting present vice scarcely could one for some monthes discerne whether they were out of Charitie or not whether vertious or vitious till such time as the progresse did cleare that these vertuous exercises proceeded not from Charitie present but past not from perfect but imperfect loue which Charitie had left behind her as a signe that she had lodged in those soules 5. Now this imperfect loue THEO is good in it selfe for being a creature of holy Charitie and one of her retinue it cannot but be good and indeede did faithfully serue charitie while she seiourned in the soule as it is still readie to serue vpon her returne nor is it to be contemned for that it cannot doe actions of perfect loue the condition of its nature being such so starres which in comparison of the sunne are very imperfect are yet extreamely beautifull beheld alone and hauing no ranke in the presence of the sunne in his absence they haue 6. Howbeit as this loue is good in vs so it is perilous for vs seeing that oftentimes we are contēted with it alone because hauing many interiour and exeteriour stroakes of Charitie thinking that it is the same which we haue we foole our selues with opinion of our owne sanctitie while in this vaine persuation the sinnes which depriued vs of Charitie doe encrease waxe bigge and multiplie so fast that in the end they make themselues Maisters of our heart If IACOB had not left his perfect Rachell but had keept still by her the day of his marriage he had not bene deceiued as he was but permittīg her to goe into the Chāber without him he was holy astonished in the morning following to find onely in lieu of her the imperfect Lia which yet he beleeued had bene his deare Rachell But Laban had put that deceit vpon him Now selfe loue deceiues vs in the same manner how little so euer we forsake Charitie it thrusts vpon vs estimation this imperfect habit and we delight our selues in it as though it were the true Charitie tell some cleare light manifest vnto vs that we are abused 7. Ah God! is it not a great pitie to see a soule flatter her selfe in the imagination of Sanctitie remaining at rest as though she were possessed of Charitie finding in the end her Sanctitie a fiction her rest a Letargie her ioye a madnesse A meanes to discerne this imperfect loue CHAPTER XI 1. BVt you will aske me what meanes is there to discerne whether it be RACHELL or LIA Charitie or imperfect loue which gaue me the feelings of deuotiō wherewith I am touched If examining in particular the obiects of the desires affections and designes which you haue for the present you find any one for which you would transgresse the good will and pleasure of God by sinning mortally it is then out of doubt that all the feeling facilitie and promptitude which you haue in Gods seruice issue from no other source then humane and imperfect loue for if perfect loue raigned in vs ô Lord God! it would breake euery affection euery desire euery designe whose obiect were so pernicious and would not indure that our heart should behould it 2. But note that I saied that this examine must be made vpon our present affections for it is not requisite that you should imagine to your selfe such as may arise hereafter sith it is sufficient that we be faithfull in present occurrences according to the diuersitie of times and sith that euery time hath enough to doe with it 's owne paine and trauell 3. Yet if you were desirous to exercise your heart in spirituall valour by the representation of diuers encounters and assaults you may profitably doe it prouided that after the acts of this imaginarie valour which your heart might haue made you esteeme not your selfe more valliant for the children of Ephraim who did wonders with their bow and arrowes while they were yet trained vp in warlike feates at home when it came indeede to the push vpon the day of battell they turned their backes and had not so much as the courage to bow their arrowes or behold those of their enemies 4. When therefore we doe practise this valour in future occurrences or such as are onely possible if we find a good and
it selfe with his robes without taking from him takes all that he hath and without impouerishing him is enriched with all his wealth as the aire takes light not lessening the originall brightnesse of the sunne and the Myrror the grace of the countenance not diminishing his that lookes in it 7. They were made abominable like to the things they loued saied the Prophet speaking of the wicked so might one saie of the good that they are become louely as the things they loued Behold I beseech you S. CLARE of Mountfalco her heart it was so delighted in our Sauiours Passion and in meditating the most holy Trinitie that it drew into it selfe all the markes of the passion and an admirable representation of the Trinitie being made such as the things she loued The loue which the great Apostle S. PAVLE bore to the life death and passion of our Sauiour was so great that it drew the very life death and passion of this heauenly Sauiour into his louing seruants heart whose will was filled with it by dilection his memorie by meditation and his vnderstanding by contemplation But by what canall or conduict was the milde IESVS conueied into SAINT PAVLâ—S heart by the canall of complacence as he himselfe declareth saying Farre be it from me euer to glorie saue in the crosse of our Sauiour IESVS-CHRIST for if you doe marke it betwixt glorying in a person and compleasing ones selfe in the same taking glorie and taking pleasure in a thing there is no other difference sauing that he who glories in a thing to pleasure addes honour honour not being without pleasure though pleasure can be without honour This soule then had such a complacence and esteemed himselfe so much honored in the diuine Goodnesse which appeares in the life death and passion of our Sauiour that he tooke no pleasure but in this honour And it is this that made him saie be it farre from me to Glorie saue in the crosse of my Sauiour as he also saied that he liued not himselfe but IESVS-CHRIST liued in him How by holy complacence we are made as little children at our Sauiours breasts CHAPTER II. 1. O God how happie the soule is who takes pleasure in learning to know that God is God and that his bountie is an infinite bountie For this heauenly spouse by this Gate of Complacence enters into her and suppes with vs as we with him We feede our selues with his sweetenesse by the pleasure which we take therein and recollect our heart in the diuine perfections by the repose we take therein and this repast is a supper by reason of the repose which doth follow it complacence making vs sweetely repose in the deliciousnesse of the good which delightes vs and wherwith we feede our heart For as you know THEO the heart feedes of that which delightes her wheÌ„ce in our French tongue we saie that some are fed with honours others with riches as the wise-man saied that the mouthers of fooles are fed with ignorance and the soueraigne wisdome protesteth that he is fed that is he is pleased with no other thing then to doe the will of his Father In conclusion the Phisitions Aphorisme is true what is sauorie nourisheth and the Philosophers what pleaseth feedeth 2. Let my well-beloued come into his garden saied the sacred spouse and let him eate therein the fruite of his Aple-trees Now the heauenly spouse comes into his garden when he comes into the deuote soule For seeing his delight is to be with the children of men where can he better lodge then in the countrie of the minde which he made to his likenesse aÌ„d similitude He himselfe doth set in this garden the louing Complacence which we haue in his bountie aÌ„d whereof we feede as likewise his Goodnesse doth take his repast and repose in our complacence so that againe our complacence is augmented to perceiue that God is pleased to see vs take pleasure in him in such sort that from these reciprocall pleasures the loue of incomparable Complacence doth spring by which our soule being made a gardeÌ„ of her spouse and hauing from his bountie the Aple-trees of his delightes she reÌ„ders him the fruite thereof being that he is pleased in the complacence she takes in in him Thus doe we draw Gods heart into ours aÌ„d he disperseth in it his precious Baulme And thus is that practised which the holy Bride spoke with such ioye The king of my heart hath led me into his closet we will exult and reioyce in the minde full of thy breasts more amiable then wine the good doe loue thee for I praie you THEO what are the closets of this king of loue but his papes which abouÌ„de in the varietie of sweetenesse aÌ„d delightes The breasts and duggs of the mother are the closet of the little infants treasures he hath no other riches then those which are more precious vnto him then gold or the Topase more beloued then the rest of the world 3. The soule then which doth contemplate the infinite treasures of diuine perfections in her well-beloued holds her selfe too happie and rich in that loue doth make her Mistrisse by complacence of all the perfections and contentments of her deare spouse And euen as the babie doth giue little ierts towards his mothers Pape and hops with ioye to see theÌ„ discouered aÌ„d as the mother againe on her part doth â—resent them vnto him with a loue alwayes a little forwards euen so the deuoute soule doth feele tâ—â— dauncings and motions of an incomparable ioye through the content which she hath in beholding the treasures of the perfections of the king of her holy loue but especially when she sees that he himselfe doth discouer them by loue and that amongst them that perfection of his infinite loue doth excellently shine Hath not this faire soule reason to crie O my king how amiable thy riches are and how rich thy loues ah which of vs haue more ioye thou that enioyest it or I who reenioye it we daunce with mirth in memorie of thy breasts and thy duggs so plentifull in all excellencie of deliciousnesse I because my well-beloued doth enioye it thou because thy well-beloued doth rereeÌ„ioy it for so we doe both eÌ„ioye it sith thy goodnesse makes thee eÌ„ioye my reenioying aÌ„d my loue makes me reenioye thy enioying Ah! the iust and the good doe loue thee and how can one be good and not loue so great a goodnesse Wordly Princes keepe their treasures in the closets of their Palaces their armour in their Castles But the heaueÌ„ly Prince keepes his treasures in his bosome his armes within his breaste and because his treasure is his goodnesse as his weapons are his loues his breaste and bosome resembles those of a teÌ„der mother who hath two faire duggs as two closets rich with the sweetenesse of good milke armed with as many darts to subdue her little deare babie as it makes shoots in sucking 4. Nature suâ—ely lodged the duggs in the
bosome to th' end that the heat of the heart concocting the milke as the mother is the childs nourse so her heart should be his foster-father and that milke might be a foode of loue better a thousand times then wine Note the while THEOT that the comparison of milke and wine seemes so proper to the holy spouse that she is not content to haue saied once that her spouse his breasts surpasseth wine but she repeats it thrice Wine THEOT is the milke of grapes and milke is the wine of the duggs for so the sacred spouse saieth that her well-beloued is to her a grape but a Cyprine grape that is of an excelleÌ„t odour The Israelites saieth Moyses could drinke the purest and best blood of the grape And IACOB describing vnto his sonne Iudas the share which they should haue in the land of Promise prophetised vnder this figure the â—râ—e felicitie of Christians saying that our Sauiour would wash his robe that is his holy Church in the blood of the grape that is in his owne blood Now blood and milke are no more differrent then grapes and wine For as grapes ripening by the sunnes heate chang their colour become a gratefull and nourishing wine so blood tempered by the heate of the heart turns faire white and becomes a fit foode for children 5. Milke which is a cordiall foode wholy consisting of loue represents the mysticall knowledge and diuinitie that is the sweete relish which proceeds from the complacence of loue which the minde receiues in meditating the perfections of the diuine Goodnesse But wine signifies ordinarie and acquired knowledge which is squeezed by force of speculation from the presse of diuers arguments and disputes Now the milke which our soules draw from the breastes of our Sauiours Charitie is incomparably better then the wine which we squeeze from humane discourse For this milke floweth from heauenly loue which prepares it for his children yea euen before they yet thought of it it hath a sweete and amiable gust and the odour thereof puts downe all perfumes it makes the breath pure and sweete as of a sucking child it giues ioye without insolencie it inebriateth without dulling it doth not onely reare vp but euen reuiue the senses 6. When the holy man Isaac embraced and kissed his deare child IACOB he smelt the good odour of his garments and straight perfumed with an extreame pleasure ô quoth he behold how the odour of my sonne is like to the odour of a flourishing field which God hath blessed the garment and perfumes were vpon IACOB but ISAAC had the complacence and reenioying of them Alas the soule which by loue holds her Sauiour in the armes of her affection how deliciously doth she smell the perfumes of the infinite perfections which are found in him with what complacence doth she saie in herselfe behold how the sent of my God is like the smell of a flourishing garden how precious are his breastes sending out soueraigne parfumes So the Spirit of a great S. Augugustine staied in suspence betwixt the sacred contentments which he had to consider on the one side the mysterie of his Maisters birth on th' other that of the passion he cried out rauished in this complacence Betwixt two sacred fires I burne Nor know to which my heart to turne From hence a Mother doth present A fluent breast a deare content From thence as from a TRVEST VINE Doth issue blood in lieu of wine That a holy complacence giues our heart to God and makes vs feele a continuall desire in enioying him CHAPTER III. 1. THe loue which we beare to God doth flow from the first complacence that our heart takes vpon the apprehension of the diuine Goodnesse when it begins to tend towards the same Now when by the exercise of loue we doe augment and strengthen this first coÌ„placence as we haue declared in the precedent Chapters we then draw into our hearts the diuine perfections and enioye the Diuine Goodnesse by the delight we take in it practising the first part of the contentment of loue expressed by the sacred spouse saying my well-beloued is myne But because this complacence of loue being in vs that haue it is also in God in whom we take it it giues vs reciprocally to his Diuine Goodnesse so that by this holy loue of complaceÌ„ce we enioye the goods which are in God as though they were our owne but because the diuine perfections are stronger then our Spirit entring into it they enioye it reciprocally in so much that we doe not onely saie God is ours by this coÌ„placence but that we are his 2. The hearbe Aproxis as elsewhere we haue saied hath so great a correspondance with fire that though in distance as oone as it gets into the aspect of it it draweth the flame and begins to burne conceiuing fire not so much from the heate as from the light of the fire presented When then by this attraction it is vnited to the fire if it could speake might it not well saie my well-beloued fire is myne sith I drew it to me and enioye its flames but I am also his for though I drew it to me it reduced me into it as more strong and noble it is my fire and I am its hearbe I draw it and it burnes me So our heart being brought into the presence of the Diuine Goodnesse and hauing drawen the perfections thereof by the complaceÌ„ce it takes in them may truely saie Gods Goodnesse is all myne sith I enioye his excelleÌ„cies aÌ„d I againe am wholy his seeing his delightes enioye me 3. By complacence our soule as a Gedeons fleece is wholy filled with heauenly dewe and this dewe is the fleeces because it fell vpon it and and againe the fleece is the dewes because it was steeped in it and receiued vertue from it Which doth more belong to the other the pearle or the oyster to the pearle The pearle is the oysters because she drew it to her but the oyster is the pearles because it giues her worth and value Complacence makes vs Possessours of God drawing into vs his perfections but it makes vs also possessed of God applying and tying vs to his perfections 4. Now in this complacence we doe glut our soule with delights in such a manner that we doe not yet cease to desire to be glutted and tasteing the diuine Bountie we desire yet to taste it in satiating our selues we would still eate and in eating we perceiue our selues satiated The head of the Apostles hauing saied in his first Epistle that the old Prophets had manifested the graces which were to abound amongst Christians and amongst other things our Sauiours passion and the glorie which was to follow it as well by the ResurrectioÌ„ of his bodie as also by the Exaltation of his name In the end he concluds that the very Angels doe desire to behold the mysteries of the Redemption in this diuine Sauiour whom saieth he the Angels doe desire to behold But
ABRAHAMS bosome after this child 3. Commiseration is also great according to the greatnesse of their sufferances whom we loue for how little soeuer the frieÌ„dshipe be if the euells which we see endured be extreame they cause in vs great pitie This made Cesar weepe ouer Pompey and the daughters of Hierusalem could not stay themselues from weeping ouer our Sauiour though the greater part of them did not much affect him as also the friends of IACOB though wicked friends made great lamentation in beholding the dreadfull spectacle of his incomparable miserie and what a stroke of griefe was it in the heart of IACOB to thinke that his deare child was dead of a death so cruell as to be deuoured by a sauage beaste But besids all this commiseration is much strengthened by the presence of the obiect in miserie this caused the poore Agar absent her selfe from her languishing sonne to disburden her selfe in some sort of the compassionate griefe which she felt saying I will not see the child die as contrariwise our Sauiour weepes seeing the sepulchre of his well-beloued Lazarus and beholding his deare Hierusalem And the good IACOB was struck with griefe when he saw the bloodie Robe of his poore little IOSEPH 4. Now as many causes also doe augment complacence As a friend is more deare vnto vs we take more pleasure in his contentment and his good doth enter more deeply into our heart which if it be excellent our ioye is also greater but if we see our friend while he enioyes it our reioycing becomes extreame When the good IACOB knew that his sonne liued ô God what ioye his heart returned home he reuiued yea as one would saie returned to life But what is this he reuiued returned to life THEO SPIRITS die not their proper death but by sinne which seperateth them from God who is their true supernaturall life yet die they sometimes by anothers death and this happened to IAGOB of whom we speake for loue which drawes into the heart of the louer the good and euill of the thing beloued the one by complacence the other by commiseration drew the death of the louely IOSEPH into the louing IACOBS heart and by a miracle impossible to any other power but loue the minde of the good Father was full of the death of him that liued and raigned deceiued affection forerunning the effect 5. But as soone as he had knowen that his sonne was a liue Loue who had so long detained the presupposed death of the sonne in the good Fathers heart seeing that he was deceiued speedely reiected this imaginarie death and made enter in its place the true life of the saied sonne Thus then he returned to a new life because the life of his sonne entred into his heart by complacence and animated him with an incomparable contentment with which finding himselfe satisfied and not esteeming any other pleasure in comparison of this it fufficeth me saieth he if my child IOSEPH liue But when with his proper eyes he experienced his deare childs greatenesse in Gessan hanging vpon him and for a good space weeping about his necke ah now saieth he I will die ioyfull my deare SoÌ„ne sith I haue seene thy face and thou dost yet liue ô God what a ioye THEO and how excellently expressed by this old man For what would he saie by these words now I will die contented sith I haue seene thy face but that his content was so great that it was able to render death it selfe ioyfull and agreeable being the most discomfortable and horrible thing in the world Tell me I pray you THEO who hath more sense of IOSEPHES good he that enioyes it or IACOB who reenioyes it Certainly if good be not good but in respect of the content which it affordeth vs the father hath as much yea more then the Sonne for the sonne together with the dignitie of VICE-ROY whereof he is possessed hath coÌ„sequently many cares aÌ„d affaires but the Father doth enioye by Complacence and purely possesse all that good is in this his sonnes greatenesse and dignitie without charge care or trouble I will dye Ioyfull saieth he Alas who doth not see his contentment if euen death cannot trouble his ioye who can euer chang it if his content can liue amidst the distresses of death who can euer bereeue him of it Loue is strong as death and the ioyes of loue doe surmount the anoyes of death for death caÌ„not kill but doth reuiue them so that as there is a fire which miraculously is feed in a fountaine nere Greenoble as I surely know and S. AVGVSTINE doth attest so holy Charitie is so strong that she doth nourish her flames and consolations in the saddest anguishes of death and the waters of tribulations cannot extinguish her fires Of the commiseration and Complacence of loue in our Sauiours Passion CHAPTER V. 1. VVHen I see my Sauiour vpon the mouÌ„t Oliuet with his soule sad euen to death O Lord Iâ—SVS saie I who could haue borne these sorrowes of death in the soule of life if not loue who mouing commiseration drew thereby our miseries into thy soueraigne heart Now a deuote soule seeing this abisse of sorrow and distresse in this Diuine louer how can she be without a holily louing griefe But considering on the other side that none of these her well-beloued's afflictions proceede from any imperfectioÌ„ or want of force but from the greatnesse of his most deare loue she cannot but melt with a holily dolorous loue so that she cries out I am blacke with griefe by compassion but I am faire with loue by Complacence the anguishes of my well-beloued haue changed my hew for how can a faithfull louer see him so tormented whom she loues more then her life without becomming appalled withered and dried vp with griefe Nomades tents perpetually exposed to the outrage of weather and warrs are almost still beaten and couered with dust and I open to sorrows which by commiseration I receiue from the excessiue suffrances of my diuine Sauiour I am quite couered with anguishe and split with griefe but because his griefes whom I loue proceede from his loue as much as they afflict me by compassion they delight me by Complacence For how must not a faithfull louer needes haue an extreme coÌ„teÌ„t to see her selfe so much beloued of her heauenly Spouse And hence the beautie of loue appears in the foulenesse of griefe And though I weare mourning weedes for the Passion and death of my King deformed and blacked with griefe yet am I not without an incomparable delight to behold the excesse of his loue amidst the panges of his sorrowes And the tents of SALOMON brodered and wrought with an incomparable diuersitie of worke was neuer so goodlie as I am content and consequently sweete amiable and agreeable in the varietie of the essaies of loue which I feele amongst these griefes Loue doth equalize the louers ah I see this deare louer who is a burning fire in a thornie
end thou mightest be God 4. It is another kind of Beneuolence towards God when seeing we cannot aduance him in himselfe we striue to doe it in our selues that is still more and more to encrease the Complacence we take in his Goodnesse And then THEOT we desire not the Complacēce for the pleasure it yealdes vs but purely because this pleasure is in God For as we desire not the compassion for the sorrow it brings to our heart but because this sorrow doth vnite and associate vs to our well-beloued who greerueth Nor doe we loue the complacence because it brings vs pleasure but because this pleasure is taken in vnion of the pleasure and goodnesse which is in God to which to be more vnited we would please our selues in a complacence infinitly greater by the imagination of the most holy Queene and mother of loue whose soule did continually magnifie and exalte God And to th' end that it might be knowen that this aduancement was made by the complacence which she tooke in the diuine Goodnesse she signifies that her heart leapt with contentment in God her Sauiour How the desire to exalte and magnifie God doth separate vs from inferiour pleasures and makes vs attentiue to the Diuine perfections CHAPTER VII 1. LOVE OF BENEVOLENCE then causeth in vs a desire more ād more to increase the cōplacence which we take in the Diuine Goodnesse and to effect this encrease the soule doth carefully depriue her selfe of all other pleasure that she may giue herselfe more entirely to take pleasure in God A religious man asked S. GILES one of the first and most holy Companions of S. FRANCIS in what worke he could be most agreeable to God he answered in singing one to one which after explicating giue alwayes quoth he all your soule the onely one to God who is one The soule doth glide through pleasures and the diuersitie of them doth distract and hinder her that she cannot attentiuely attend to the pleasure which she ought to take in God The true Louer hath scarcely any pleasure but in the thing beloued The glorious S. PAVLE reputed all things as durt or dung in comparison of his Sauiour And the sacred Spouse is entirely for her well-beloued And if the soule that stands thus holily affected meet with creaturs neuer so excellent yea though they were Angels she makes no delay with them saue onely to be helped and aduanced in her desire Tell me then saieth she to them tell me I coniure you haue you not seene him whom my heart loues The glorious Louer MAGDELEN met the Angels at the sepulchre who doubtlesse spoke to her angelically that is deliciously desirous to appease her griefe but contrariwise wholy ruthfull she could take no kind of content neither in their milde words nor in the glorie of their garments nor in the heauenly grace of their gesture nor in the wholy louely beautie of their featurs but couered with tears they haue taken away my Maister saieth she and I know not where they haue put him And turning about she saw her sweete Sauiour but in forme of a Gardener wherein her heart cānot be at repose for full with the loue of the death of her maister flowres she will haue none nor consequently Gardeners she hath with in her heart the crosse the nailes the thornes she seakes her crucified Lord ah my deare Maister Gardener saieth she whether peraduenture haue you not planted my well-beloued deseased Lord amongst your flowres as a Lillie crusshed and withered Tell me quickly and I will carrie him away But no sooner had he called her by her name but wholy melting with delight ô God saieth she maister Nothing can content her nor Angels cōpanie delight he no nor yet her Sauiours vnlesse he appeare in that forme in which he had stolne her heart The kings could not content themselues neither in Hierusalems goodlinesse nor in the Courts magnificence nor in the starres splendour Their hearts searching the little caue and child of Bethleem The MOTHER OF FAIRE DILECTION and the Spouse of most holy Loue cannot stay amongst their parents and friends they still walke on in griefe enquiring after the onely obiect of their delight The desire to encrease holy complacence cuts of all other pleasure to th' end it may with more feruour practise that to which diuine beneuolence doth excite 2. Now more to magnifie the soueraigne well-beloued the soule goes still pursuing his face that is with an attention daily more carefull and feruent she notes euery particularitie of the beauties and perfections which are in him making a continuall progresse in this pleasing inquirie of motiues that might perpetually presse her to a greater complacence in the incomprehensible goodnesse which she loueth So DAVID in many of his heauenly Psalmes doth cote by parcells the workes and wonders of God And the sacred Spouse rangeth in her diuine Canticles as a well ranked armie all the perfections of her spouse in their order to prouoke her soule to a holy complacence thereby more highly to magnifie his excellencie and withall to winne euery creature to the loue of her so louely a friend How holy Beneuolence doth produce the Diuine well-beloueds Praises CHAPTER VIII 1. HOnour my deare THEO is not in him that is honoured but in him that doth honour for how ordinarie is it that he whom we honour is ignorant nor doth so much as thinke thereof how oftē doe we praise such as knowes vs not or doe sleepe and yet according to the ordinarie estimation of men and their manner of conceiuing it seemes that to doe one honour is to benefite him and that in giuing him titles and honours we giue him much and we sticke not to saie that a man is rich in honour glorie reputation praise though indeede we know that all this is out of the partie that is honoured who oftentimes receiues no manner of profit therby according to a saying ascribed to great S. AVGVSTINE O poore Aristotle thou art praised where thou art not and where thou art thou art burnt What fruite I pray doe Cesar and Alexander the Great reape of so many vaine words which a companie of vaine soules imploied in their praises 2. God replenished with a goodnesse which doth surpasse all praise and honour receiues no aduantage or surplusage of good by all the benedictiōs which we giue him he is neither richer nor greater more content or more happie by them for his happinesse his content greatnesse and riches neither are or can be any other thing then the diuine infinitie of his Goodnesse Notwithstanding because according to our ordinarie apprehension honour is held one of the greatest effectes of our beneuolence towards others and that therby we doe not onely not presuppose those that we honour in any want but rather doe protest that they abound in excellencie we therefore make vse of this kind of beneuolēce towards God who doth not onely admit it but exact it as a thing conformable to
to the end I may praise thy holy name the iuste expects me till thou restorest vnto me my desired repose Behold THEO I beseech you this soule who as a heauenly Nightingale shut vp in the cage of his bodie in which it cannot at wish sing the benedictions of his eternall loue knowes that he could better recorde and practise his melodious ditties if he could gaine the aire enioye the freedome and societie of other Philomels amongst the gaie and flowrie hillockes of the Land of the Blessed and thence he cries alas o Lord of my life ah by thy wholy sweete bountie deliuer my pouertie out of the cage of my bodie free me from this little prison to th' end that released from this bondage I may flie to my deare companions who expect me aboue in heauen to make me one of their Quiers and enuirone me with their ioye the Almightie according my voice to theirs I with them will make vp a sweete harmonie of delicious aires and accēts singing praising and blessing thy mercy This admirable Saint as an Orator who would end and cōclude all he had saied in some short sentence made this the happie periode of all his wishes and desires whereof these last words were a Breefe Words to which his soule was so fixed that in breathing them he breathed his last My God THEO what a sweete and deare death was this a happily louing death a holily mortall loue How we practise the LOVE OF BENEVOLENCE in the praises which our Sauiour and his mother giue to God CHAPTER XI 1. VVE ascend then stepe by stepe in this holy exercise by the creaturs which we inuite to praise God passing from the sensible to the reasonable and intellectuall and from the Church militant to the triumphant in which we raise our selues vp to the Angels and Saints till aboue them all we haue met with the most sacred virgin who in a matchlesse manner doth praise and magnifie the Diuinitie more highly holily and deliciously then all the other creaturs together are able 2. Being two yeares agoe at Milan whither the veneration of the fresh memorie of the great Archbishope S. CHARLES had drawen me with certaine of our Church-men we heard in diuers Churches diuers sorts of musike but in a Monasterie of Nunnes we heard a Religious woman whose voice was so admirably delicious that she alone filled our minds with more delight incomparably then all the rest together which though otherwise excellent yet seemed they to serue onely to giue luster and raise the perfection and grace of this singular voice So THEO amongst all the Quires of men and Angels the most sacred Virgine's loftie voice is heard which raised aboue all renders more praise to God then doe all the other creaturs And indeede the Heauenly king inuites her to sing in a particular manner shew me thy face saieth he my well-beloued let thy voice sound in my eares for thy voice is entirely sweete and thy face wholy faire 3. But the praises which this Mother of honour and faire dilection together with all the creaturs giues to the Diuinitie though excellent and admirable come yet so short of the infinite merite of Gods goodnesse that they carrie no proportion with it and therefore albeit they meruellously please the louing heart 's holy beneuolence to the well-beloued yet doe they not saciate it Wherefore it goes forward and inuites our Sauiour to praise and glorifie his eternall Father with all the Benedictions which a Sonnes loue can fournish him withall And then THEO the soule is put to silence being able onely to admire O what a Canticle is this of the Sonne to his Father ô how faire this deare well-beloued is amongst all the children of men ô how sweete is his voice as issuing from the lipps vpon which the fulnesse of grace was poured All the others are perfumed but he is the perfume it selfe the others are embaumed but he is Baulme poured out the eternall receiues others praises as smells of peculiar flowres but vpon the odour of the praises which our Sauiour giues him doubtlesse he cries out ô these are the odours of my sonns praises as the odour of a field full of flowres which I haue blessed I my deare THEO all the Benedictions which the Church militant and triumphant offers to God are Angelicall and humane benedictions for beit they are addressed to the Creatour yet proceede they from a Creature but the Sonns are diuine for they doe not onely tend to God as the others but they flow from God the Redeemour being true God they are not onely diuine in respect of their end but of their beginning diuine because they tend to God diuine because they issue from God God prouokes the soule endewing her with sufficient grace for the production of other praises But the Redeemour being God produceth his owne himselfe and thence they are infinite 4. He that in a morning for a good space hauing heard in the neighbour woods the sweete chaunting of a great companie of Canarie birdes Linnets Goldfinches and such like little birdes should in the end heare a Maister Nightingale who in perfect melodie would fill the aire and eare with her admirable voice doubtlesse he would preferre this one grouie Chaunter before the whole Quires of the others So hauing heard all the praises which so many different sorts of of creaturs in emulation of one another renders vnanimously to their Creatour when at length one markes that of our Sauiour they find in it a certaine infinitie of merite valour sweetenesse which passe all hope and expectation of heart and the soule as awaked out of a deepe sleepe is then sodenly rauished with extreamitie of the sweetenesse of that melodie ah I heare it ô the voice the voice of my well-beloued The Queene-voice of all voices a voice in comparison wherof all the other voices are but a dume and sad silence See how this deare friend doth spring out see how he comes tripping ouer the mountaines transcending the hills his voice is heard aboue the Seraphins and all other creaturs he hath the sight of a Goate to penetrate deeper then any other the beautie of the Sacred obiect which he desires to praise He loues the melodie of the glorie and praise of his Father more then all the rest and therefore he takes his Fathers praises and benedictions in a straine aboue them all Behold this diuine loue of the Beloued as he is clothed in his humanitie making hīselfe to be seene through the holes of his wounds and his open side as by windowes and as by lattises by which he lookes vpon vs. 5. Yes The Diuine Loue being seated vpon our Sauiours heart as vpon his royall Throne beholds through the passage of his pearced side all the hearts of the sonnes of mē for this heart being the king of hearts keepes his eye still fixed vpon hearts But as those that looke through a lattise doe plainely discouer others and yet are not
plainly discouered So the diuine loue of this heart or rather this heart of diuine Loue doth continually discouer our hearts clearely and lookes vpon them with the eye of affection yet doe not we discouer him clearely but onely by halfes For Good God if we could see him as he is we should die of Loue for him being we are mortalls as he himselfe died for vs while he was mortall and as he would yet die if he were not immortall O that we could heare this diuine heart how it sings with an infinitly delicious voice songs of praise to the Diuinitie what ioye THEO what force would our hearts make to flie vp to heauen to heare these songs eternally and verily this deare friend of our hearts inuits vs vnto it Vp rise saieth he goe out of thy selfe take thy flight towards me my doue my most faire to this heauenly Mannour where there is nothing but ioye and nothing is heard but praise and benedictions All there is florishing all is sweete and odoriferous The Turtle which is the most dolefull of all birds is heard to sing in that Land Come my entirely deare beloued and that thou maiest see me more clearely come in at the same windowes by which I behold thee Come and consider my heart in the hole of my open side which was made when my bodie as a ruinous building was so ruthfully dight vpon the tree of the Crosse come and shew me thy face I see it now nor dost thou shew it me then I shall see it and thou shal't shew it me for thou shal'st see that I see thee Let me heare thy voice for I will tune it to myne and so thy face shall be faire and thy voice well tuned O what a delight shall it be vnto our hearts when our voices being tuned and accorded to our Sauiours we shall beare a part in the infinitly delicious praises which the beloued SoÌ„ne sings to his eternall Father Of the soueraigne praise which God giues vnto himselfe and how we exercise BENEVOLENCE in it CHAPTER XII 1. All our Sauiours humane actions are of an infinite merite and value by reason of the person which doth produce them which is the same God with the Father and the holy Ghost yet are they not infinite by nature and essence For as being in a Chamber we receiue not light with proportion to the Sonns brightnesse which streames it out but according to the greatnesse of the window by which it is communicated so our Sauiours humane actions are not infinite though indeede they be of infinite value foralbeit they are the actions of a diuine Person yet are they not produced according to the extent of his infinitie but accordiÌ„g to the finite greatnesse of his humanitie by which they are produced So that as the humane actions of our sweete Sauiour are infinite compared to ours so are they onely finite in comparison of the essentiall infinitie of the Diuinitie They are infinite in value estimation and dignitie as proceeding from a person which is God yet are they finite by nature and essence as being produced of God according to his humane nature and substance which is finite and therefore the praises which are giuen by our Sauiour as he is man not being in all respects infinite cannot fully correspoÌ„d to the infinite greatnesse of the Diuinitie to which they are directed 2. Wherefore after the first rauishment of admiration which doth take vs wheÌ„ we meete with a praise so glorious as is that which our Sauiour renders to his Father we leaue not to auowe that the Diuinitie is yet infinitly more praise-worthy theÌ„ it can be praised either by all the creaturs or by the very humanitie of the eternall Sonne 3. If one did praise the Sunne for its light the more he should set a praising it the more he should find it praise-worthy because he should still discouer more and more brightnesse And if as it is very probable it be the beautie of this light which prouoketh the Larke to singe it is not strang that as she flies more loftily she sings more clearely equally raising her voice and her flight till such time as heardly being able so sing any more she begins to fall in voice and bodie stouping by little and little as from her winge so in her voice So THEO as we mount neerer vnto the Diuinitie by Beneuolence to intone and heare the praises thereof we discouer more clearely that his praise is still aboue our notes And finally we learne that it cannot be praised according to the worth saue onely by it selfe which alone can fit its soueraigne goodnesse with a soueraigne praise Herevpon we crie out GLORIE BE VNTO THE FATHER AND THE SONNE AND TO THE HOLY GHOST and that euery one may know that it is not the glorie of created praises which we wish should be giuen to God by this eiaculation but the essentiall and eternall glorie that is in himselfe by himselfe of himselfe and which is himselfe we adde as it was in the begining so now and shall be for euer and euer AMâ—N As though we should wish That God should be glorified for euer with the glorie which he had before all creaturs in his infinit eternitie and eternall infinitie To this purpose we conclud euery Psalme and Canticle with this verse according to the auncient custome of the Easterne Church which the great S. HIEROME supplicated to the Pope Damasus that he would establishe it here in the west to protest that all the praises of men and Angels are too low to reach home to the Diuine Bounties praise and that to be worthily praised he himselfe is to be his owne glorie praise and benediction 4. O God what a Complacence what a ioye shall it be to the soule to haue her desire fulfilled in seeing her Beloued infinitly praise blesse and magnifie himselfe But from this Complacence there springs a new desire of praise for the soule would gladly praise this so worthy a praise giuen to God by himselfe rendring him heartie thankes for it aÌ„d inuoking againe all things to her succour to come and glorifie the glorie of God with her to blesse his infinit blessings and praise his eterternall praises so that by this repetition and redoubling praises vpon praises she engageth her selfe betwixt Complacence and Beneuolence in a most happie Labirinth of loue being wholy drunk vp and drowned in this immense sweetenesse soueraignely praising the Diuinitie in that that it caÌ„not be sufficiently be praised but by it selfe And though in the beginning the soule in loue had conceiued a certaine desire of praising God sufficiently yet reflecting vpon her selfe againe she protests that she would not wish to haue power to praise him sufficiently but remaines in a most humble Complacence to perceiue that the Diuine Goodnesse is so infinitly praise-worthy that it cannot be sufficiently praised saue by its owne infinitie onely 5. And here the soule rauished with admiration sings the song of sacred
silence Vnto thy peerlesse worth Silence doth sing Th'Hymne of Admiration O Sion's Kinge For so Isaie his Seraphins adoring and praising God vayled their faces and feete confessing therein theire want of sufficiencie sufficiently to contemplate or serue him for our feete whereon we goe signifies seruice Howbeit they flie with two wings in the continuall motion of Complacence and Beneuolence their Loue resting in that delightfull vnrest 6. Mans heart is neuer so much disquieted as when the motion by which it doth continually open and shut it selfe is troubled neuer so quiet as when its motions are free so that the hearts quiet consisteth in motion The like it is with the Seraphins and Seraphicall men for their Loue reposeth in the motion of it's complacence by which it draws God clerely into it selfe and in the motion of Beneuolence by which it doth dilate and throw it selfe into God This Loue then desires to behold the infinite wonders of God's goodnesse yet it spreeds it's wings ouer it's face confessing that it cannot arriue thither It would also present some worthy seruice yet hath it's feete couered to professe that it hath not power to performe it nor doth any thing remaine sauing the two wings of Complacence and Beneuolence by which it flies vp and casts it selfe vpon God The end of the fift Booke THE SIXT BOOKE OF THE EXERCISES OF HOLY LOVE IN PRAIER A description of mysticall Diuinitie which is no other thing then praier CHAPTER I. I. WE haue two principall exercices of our loue towards God the one affectiue the other effectiue or as S. BERNARD calles it actiue By that we affect God and what he affecteth by this we serue God and doe what he ordaines That ioynes vs to Gods goodnesse this makes vs execute his will The one fills vs with complacence beneuolence motions desires aspirations and spirituall ardors causing vs to practise the sacred infusions and mixtures â—f our spirit with Gods The other doth establish in vs the solide resolution constancie of heart and inuiolable obedience requisite to effect the ordinances of the diuine will and to suffer admit approue and embrace all that comes from his good pleasure The one makes vs pleased in God the other makes vs please God by the one we conceiue by the other we bring fourth by the one we place God vpon our heart as an Ensigne of loue by which our affections are ordered by the other we seate him vpon our arme as a sword of loue wherby we effect all vertuous exploits 2. The first exercise coÌ„sisteth in Praier specially in which so many different inward motions passe that to expresse them all is impossible not onely by reason of their number but also for their nature and qualitie which being spirituall they cannot but be very secret and almost hid from our vnderstanding the most trained and best sented hounds are often at default loosing the straine and sent by the varietie of sleights which the Hart vseth by dubles making them rune riot and practising a thousand shiftes to escape the Crie and we often times loose the sent and knowledge of our owne heart in the infinite diuersitie of motions by which it doth turne it selfe into so many formes and that with such promptitude that one cannot discerne the footings thereof 3. God alone is he who by his infinite wisdome sees souÌ„ds and penetrats all the turnings aÌ„d windings of our hearts he a farre of vnderstands our thoughts finds out our traces our doubles and leapings of His knowledge therein is admirable passing our capacitie and reach Certainly if we would looke backe vpon our owne hearts by the reflections and turnings of their actions we should light into Labyrinthes wherein we should find no out-gate and it would require an intolerable atteÌ„tion to thinke what our thoughtes are to consider our considerations to see all our spirituall sightes to discerne that we discerne to remember that we remember these would be Mazes out of which we should not be able to deliuer our selues This treatise then is most hard especially to one not greatly conuersant in praiere 4. We take not here the word PRAIER for the onely praier or demaund of any good thing pouered out by the faithfull before God as S. BASILE calles it but with S. BONAVENTVRE saying that Praier generally speaking comprehendes all the acts of contemplation or with S. GREGORIE Nissene teaching that praier is an entertainement or conuersation of the soule with God or else with S. CHRYSOSTOME assuring vs that Praier is a discourse with the diuine Magestie or finally with S. AVGVSTINE and S. DAMASCENE terming Praier an ascent or raising of the soule to God And if Praier be a speach discourse or conuersation of the soule with God by it then we speake to God and he againe speakes to vs we aspire to him and repose in him and he mutually inspires vs and reposeth in vs. 5. But of what doe we discourse in Praier what is the subiect of our entertainement THEO we speake of God onely for of what can Loue discourse and talke but of the well-beloued and therefore Praier and mysticall Diuinitie are one same thing It is called Diuinitie because as speculatiue Diuinitie hath God for its obiect so this speakes onely of God yet with three differences for 1. that treates of God as God but this speakes of God as soueraignely amiable that is that aimes at the Diuinitie of the supreame Goodnesse aÌ„d this at the supreame Goodnesse of the Diuinitie 2. the speculatiue treats of God with men and amongst men the mysticall speakes of God with God and in God himselfe 3. the Speculatiue tends to the knowledge of God and the mysticall to the loue of God so that that makes her schollers knowing learned and Diuins but this makes hers become ferueÌ„t and affectionate louers of God and PHILOTHEES OR THEOPHILES 6. Now it is called mysticall for that its conuersatioÌ„ is altogether secrete and there is nothing saied in it betwixt God and the soule saue onely from heart to heart by a communication in communicable to all but themselues Louers language is so particular to them selues that none but theÌ„selues vnderstand ir I sleepe saied the holy Spouse and my heart watcheth Ah harke how my well-beloued speakes vnto me Who would haue gessed that this Spouse being a sleepe could yet talke with her Spouse but where loue raignes the noise of exteriour words is not necessarie nor the helpe of sense to entertaine and mutually to heare one another In fine Praier and mysticall Diuinitie is no other thing then a conuersation in which the soule doth louingly discourse with God touching his most amiable goodnesse to be vnited and ioyned to it 7. Praier is a Manna in regard of the infinitie of amiable tastes and precious delightes which it giues to such as vse it but it is secrete because it falls before the light of any science in the MENTALL SOLITVDE where one onely soule treates with one onely
a new desire to see still more and enioye his presence with whom she saw them whence she cried O how happie are the seruants who are still about thee and heare thy wisedome In like manner we sometimes begin to eate to get an appetite but our appetite being egged we continue eating to content it And in the beginning we consider the Goodnesse of God to excite our wills to loue him but loue being formed in our hearts we consider the same Goodnesse to content our loue which cannot be satiated in seeing continually what it loues In conclusion meditation is the mother of loue but contemplation is her daughter and for this reason I called contemplation a louing attention for childreÌ„ are named after their Father and not the Father after the child 3. It is true THEO that as the auncient IOSEPH who was the crowne and Glorie of his Father did greatly encrease his honours and contentment and made him waxe young in his old age so contemplation doth crowne its Father which is loue perfectes him and giues him the tope of excellencie for loue hauing moued in vs a contemplatiue attention that attention breedes reciprocally a more great and feruent loue which in the end is crowned with perfections when it enioyes the thing beloued Loue makes vs take pleasure in in the sight of our well-beloued and the sight of our well-beloued makes vs take pleasure in his diuine loue so that by this mutuall motion of loue to the sight and sight to loue as loue renders the beautie of the thing beloued more beautifull so the sight of it makes loue more louely and delightfull Loue by an imperceptible power makes the beautie which we loue appeare more faire and sight likewise doth refine loue to make it finde beautie more amiable Loue moues the eyes continually to behold the beloued beautie more attentiuely and the sight doth force the heart continually to loue it more forcibly That loue in this life takes his origine but not his excellencie from the knowledge of God CHAPTER IV. 1. BVt whether hath more force I pray you loue to make vs looke vpon the well-beloued or the sight to cause the loue therof knowledge THEO is required to the production of loue for we neuer sawe and according as the attentiue knowledge is augmented loue is also augmented so there be nothing to hinder it's actiuitie Yet it happens often that knowledge hauing produced holy loue Loue doth not staie within the compasse of the knowledge which is in the vnderstanding but goes forward and passeth farre beyond it so that in this life we may haue more loue then knowledge of God whence great S. THOMAS assures vs that often tymes the most simple and women abound in deuotion being more ordinarily capable of heaueÌ„ly loue then able and vndâ—rstanding people 2. The famous Abbot S. ANDRIEW of verceill S. ANTHONIES of Padua his Maister in his commentaries vpon S. DENIS doth often repeate that loue penetrates where exteriour knowledge cannot reach and saieth that many Bishops though not very learned had penetrated the mysterie of the Trinitie admiring vpon this passage his scholler S. ANTONIE of Padua who without wordly knowledge was endowed with a profound mysticall Diuinitie who as another S. IOHN Baptiste one might haue called a light and burning lampe The Blessed Brother Gilles one of the first companions of S. FRANCIS saied one day to S. BONAVENTVRE ô how happie you learned men are for you vnderstand many things wherby you praise God but what can we Idiotes doe S. BONAVENTVRE replied the grace to loue God is sufficient No but Father replied Brother Gilles can an ignorant man loue God as well as a learned yes saieth S. Bonauenture yea more a poore fillie woman may loue God as well as a Doctour of Diuinitie with this Brother Gilles cried out falling into a feruour ô poore simple womaÌ„ loue thy Sauiour and thou shall be as great as Brother Bonauenture and vpon it he remained for the space of three houres in a RAPTVRE 3. The will perceiues not Good but by meanes of the vnderstanding but hauing once perceiued it She hath no more neede of the vnderstanding to practise loue for the force of pleasure which she feeleth or pretends to feele by being vnited to her obiect drawes her powerfully to loue and to a desire to enioye it so that the knowledge of good breedes loue but bounds it not as we see the knowledge of an iniurie moues coler which if it be not suppressed doth in a manner alwayes exceede the wronge Passions not following the knowledge which moued them but eftsonns leauing it behind them they make towards the obiect without measure or limite 4. Now this happens more effectually in holy Loue for so much as our will is not applied to it by a naturall knowledge but by the light of faith which assuring vs of the infinite goodnesse that is in God giues vs sufficient to loue him with all our force We digge the earth to find gold and siluer employing a present labour for a good as yet in hope onely so that an vncertain knowledge sets vs vpon a present and certaine labour â—nd as we doe more discouer the vaine in the Mine we doe more earnestly search more Euen a cold sent serues to moue the Hound to the game so deare THEO an obscure knowledge shut vp in cloudes as is that of faith doth infinitly stirre our affectioÌ„ to loue the Goodnesse which it makes vs apprehend ô how true it is according to S. AVGVSTIN'S complaint That the vnlearned teare uen out of our hands while the learned fall into hell 5. In your opinion THEO whether of the two would loue the light more the borne blind who should know all the discourses that the Philosophers make of it and the praises they giue it or the plough-man who by a cleare sight should feele and resent the delightfull splendour of the faire rising sunne the first hath more knowledge of it but the second more fruition and that fruition produceth a loue more quicke and liuely then the simple knowledge by discourse for the experieÌ„ce of Good makes it infinitly more louely then all the knowledge which can be had of it We begin our loue by the knowledge which faith giues vs of God's Goodnesse which afterwards we relish and taste by loue and loue eggeth our gust and our gust refines our loue so that as we see the water role and swell by the windes blastes as by emulation vpon the encounter so the taste of good doth warme loue and loue againe the taste according to that Oracle of the diuine wisdome Those that shall taste me shall yet haue appetite and those that shall drinke me shall yet haue thrist Which of the two I praie you loued God more OCHAM held of some to be the most subtile man that liued or S. CATHERINE of Genua an vnlearned woman He knew him better by science she by experience and her experience did
much aduance her in Seraphicall loue while he with his knowledge remained farre remote from this so excellente a perfection 6. We doe extreamely loue Sciences before we yet know them saieth S. Thomas by the onely cōfused and superficiall knowledge we haue of them Euen so we must confesse that the knowledge of Gods goodnesse applies our will to loue but as soone as she is set on going her loue encreaseth of it selfe by the pleasure which she takes to be vnited to this soueraigne good While children haue not yet tasted honie and suggar it is heard to make them receiue them into their mouthes but after they haue ōce felt their sweetenesse they doe more affect them then one would wishe still crying for them without measure 7. We must confesse notwitstanding that the will drawen by the delight which she takes in her obiect is more forcibly carried to be vnited to it when the vnderstanding of his side doth in an excellent manner propose vnto her the goodnesse thereof for she is then at once both drawen and thrust forward thrust by knowledge drawen by delight so that knowledge is not of it selfe contrarie but profitable to deuotion and meeting together they doe meruellously assist one another though it often happens through our miserie that knowledge doth impeach the birth of deuotion for so much as knowledge doth make vs swell and waxe proud and pride which is contrarie to all vertue is the totall ruine of deuotion Certes the eminent knowledge of those Cyprians Augustins Hilaries Chrisostomes Basiles Gregories Bonauentures Thomases did not onely much commend but euen greatly improue deuotion as againe their deuotion did not onely raise but also extreamely perfect their knowledge The second difference betwixt meditation and contemplation CHAPTER V. 1. MEditation considereth by peece-meale the obiectes proper to moue vs but contemplation beholdes the obiect it loues in one simple and recollected looke and the consideration so vnited causeth a more liuely and strong motion One may behold the beautie of a rich crowne two wayes ether in looking vpon all the flowers and precious stones wherwith it is wrought and besett or els after the consideration of all the peeces in particular in beholding the whole peece together in one sole and simple viewe The first kind resembles meditation in which for example we consider the effectes of God's mercy to excite vs to his loue but the second is like to contemplation in which we consider with one onely touch of our mynd all the varietie of the same effectes as an onely beautie composed of all these peeces making vp one sole shine of brightnesse We doe count as it were in meditating the diuine perfections which we find in a mysterie but in contēplating we somme vp the totall somme The spouse her cōpanions had asked her who was her well-beloued ād she makes answere in an admirable descriptiō of all the partes of his perfect beautie his hewe is white and redde his head of gold his head heire as the bude of a Palme tree as yet not quite spred out his eyes the eyes of a doue his cheekes as little tables placed at the corner of a garden his lipps as Lillies perfumed with odours his hands decked with ringes of Hiacinth his legges as Marble pillers thus she goes meditating this soueraigne beautie peece by peece till at length she concluds by way of contemplation putting all the beuties into one his throte saieth she is most sweete and he wholy desirable such is my well-beloued and he is my deare friend 2. Meditation is like to him that smells a Pinke a Rose Rosmarie Time Iasmin or the orange flowre distinctly one after another but contemplation is like to one smelling the sweete water distilled from all those flowres for the latter in one smell receiues all the sentes together which the other had smelt a part and there is no doubt but this one smell alone rising from the mixture of all these smels is more sweete and precious then the smels of which it is composed being smelt a part one after another Hence it is that the heauenly spouse esteemes so highly to be seene of his well-beloued with one eye onely and that her haire is so well tressed that it seemes to be but one haire for what is it to behold the Spouse with one eye onely then to behold him with a single attentiue view without multiplying lookes and what is it to haue her haire thus foulded together but not to scatter her thoughtes in the multiplicitie of considerations O how happie are they who hauing rūne ouer the multitude of motiues which they haue to loue God reducing all their lookes to one onely view and all their thoughtes to one conclusion doe staie their mind in the vnitie of contemplation following the example of S. AVGVSTINE or S. BRVNO pronouncing secretly in their soule in a continuing admiration these words of loue O BOVNTIE BOVNTIE BOVNTIE euer old and euer new and at the example of great S. FRANCIS who set vpon his knees in Praier passed the whole night in these words O God thou art my God and my All inculcating the same continually as reporteth the B. Brother Bernard of Quintenall who himselfe heard it 3. See S. BERNARD THEO he had by peece-meale meditated all the passion and he makes a Nosegay of all the prime points put together of louing griefe and putting it vpon his breast to change his meditation into contemplation he cried out my well-beloued is to me a Posie of myrrhe 4. But let vs see yet more deuotely the Creatour of the would how in the Creation he first meditated the goodnesse of his workes one by one seuerally as soone as he saw them produced He saw saieth the Scripture that the light was good that heauen and earth was a good thing and so the hearbes and plantes the sunne moone and starrs the liuing beastes and in somme all the rest of the creaturs as he created them one after another till at length all the vniuers being accomplished the diuine meditation doth as it were turne into Contemplation for viewing all the goodnesse that was in his workes with one onely glance of his eye He saw saieth Moyses all that he had made and all of it was very good The sundrie parts considered seuerally by manner of meditation were good but beheld in one onely looke together in forme of contemplation they were found very good as many little brookes rūning together makes a riuer which doth carie greater fraightes then the multitude of the same brookes seuerally could doe 5. After we haue moued a great many different pious affections by the multitude of considerations of which meditation is composed we doe in the end gather together the vertue of all these affections from which by the confusion and mixture of their forces doth spring a certaine quintesence of affection and of affection more actiue and puissant then all the affections whence it proceedeth because though it be
contrarie to corporall drunkennesse doth not alienate vs from spirituall but from corporall sense not dulling or besotting vs but Angelizing and in a sort Deifying vs putting vs out of our selues not to abase vs and ranke vs with beastes as doth terreane drūkennesse but to raise vs aboue our selues and range vs with Angels so that we might liue more in God then in our selues being attentiue and busied by loue to see his beautie and be vnited to his Bountie 4. Now whereas to attaine vnto contemplation we stand ordinarily in neede to heare the word of God to haue spirituall discourse and conference with others as had the auncient Ancorets to reade deuote bookes to praie meditate sing canticles conceiue good thoughtes for this reason holy contemplation being the end and aime of all these exercises they are all reduced vnto it and such as practise them are called CONTEMPLATIVES as allso the practise it selfe a CONTEMPLATIVE life by reason of the action of our vnderstanding by which we behold the veritie of the diuine Beautie and Bountie with an attention of loue that is with a loue that makes vs attentiue or with an attention which proceedes from loue and augments the loue which we haue to loue infinite sweetenesse Of the louing recollection of the SOVLE IN CONTEMPLATION CHAPTER VII 1. I Speake not here THEO of the recollection by which such as are about to praie vse to place themselues in God's presence entring into themselues and as one would saie retiring their soule with in their heart there to speake with God For this recollection is made by Lous commaund which prouoking vs to praie moues vs to serue our selues of this meanes to praie well so that we our selues are cause of this retiring of our soule But the recollection of which I meane to speake is not made by lous commaund but by loue it selfe that is we doe not make it by free choise it nor being in our power to haue it when we please not depending of our care but God at his pleasure works it in vs by his holy grace He saied the B. Mother Saint Teresa of IESVS who wrote that the Praier of Recollection is made as when an VRCHIN or TORTIS doe drawe themselues together saied well sauing that these beastes drawe themselues vp when they please whereas recollection is not in our will but onely when it pleaseth God of his grace to bestowe it vpon vs. 2. Now thus it is done Nothing is so naturall to good as to draw and vnite vnto it selfe such things as are sensible of it as doe our soules which draw continually and tend towards their treasure that is towards that which they loue Herevpon it fals out sometimes that our Sauiour doth imperceptibly poure into the bottome of our hearts a certaine agreeable sweetenesse in argumēt of his presence and then the powers yea the very exteriour senses of the soule by a certaine secrete contentment doe turne it vpon that inward part where the most amiable and dearest spouse is lodged For as a young swarme of Bees while they are ready to take flight and chang their countrie is recalled by the softe sound of a bason the smell of Metheglin or else by the sent of some odoriferous hearbs so that they staie by the inticements of these sweetes and enter into the hyue prepared for them So our Sauiour pronouncing some secret word of his loue or pouring out the odour of the wine of his dilection more delicious then honie or else streaming the perfumes of his garments that is some sense of diuine consolations in our heartes and therby making them perceiue his most gratefull presence he drawes vnto him all the faculties of our soule which gather about him and staie in him as in their most desired obiect And as he that should cast a peece of an Adamant amōgst many needles should instantly see them turne all their pointes towards their well-beloued Adamant and hang vpon it so when our Sauiour makes his delightfull presence to be felt in the midst of our heartes all our faculties turne their points that way to be vnited to that incomparable sweetenesse 3. O God saieth then the soule imitating S. AVGVSTINE whither doe I wander searching thee ô infinite Beautie I sought thee with out and thou wast in the midst of my heart All Magdalens affections and all her thoughtes were scattered about the Sepulcher of her Sauiour whom she went questing here and there and though indeede she had found him and he spoke to her yet leaues she them disperced because she doth not perceiue his presence but as soone as he had called her by name behold her gathered together and laied fast at his feete one onely word puts her into Recollection 4. Propose to your selfe THEOT the most holy Virgin our Lady when she had conceiued the Sonne of God her onely Loue the soule of this well-beloued mother doth wholy recollect it selfe about this well-beloued child and because this heauenly friend was harboured in her sacred entrals all the faculties of the soule doe gather thēselues within thēselues as holy bees into their hyue wherein their honie was And by how much the diuine greatnesse was by māner of speach more restrained ād lessened in the virginall wombe by so much her soule did more dilate it selfe ād magnifie the praises of that infinite clemencie and her Spirit within her bodie lept with ioye as S. IOHN in his mothers wombe in presence of his God which she felt She lanched not her affections out of her selfe sith that her loues her delightes were in the midest of her sacred wōbe Now this same contentmēt may be practised by imitatiō amōgst such as hauing communicated doe perceiue by the certaintie of faith that which neither flesh nor blood but the heauenly Father hath reuealed vnto them that their Sauiour is in bodie and soule present by a most reall presence to their bodie and soule in the most adorable Sacrament for as the Mother-pearle hauing receiued the fresh morning drops of dewe doth shut her selfe not onely to conserue them pure from all mixture of sea-water but also for the delight she taks to feele the gracious freshnesse of this gift from heauen so it fals out with diuers holy and deuote soules that hauing receiued the Blessed Sacrament which containes all the dewe of heauēly benedictions their soule shutteth it selfe and all her faculties are retired not onely to adore this soueraigne king newly present by an admirable presence in their breastes but also for the incredible consolation and spirituall refreshing which they receiue to perceiue by faith the diuine shute of immortalitie within them where you are diligently to note THEO that indeede all this recollection is made by loue which perceiuing the presence of the well-beloued by the baits it castes in the midest of the heart doth gather and drawe all the soule towards it by a most amiable inclination most sweete turning and most delicious winding of all
faculties towards the well-beloued who drawes them vnto him by the force of his sweetenesse with which he drawes and ties the heart as bodies are drawen by materiall ropes or bands 5. This sweete recollection of our soule in her selfe is not onely made by the apprehension of Gods presence in the midst of our heart but euen by placing our selues in any manner in his sacred presence It happens often times that all our interiour powers doe gather and shut themselues vp in them selues vpon an extreame reuerence and sweete feare which doth sease vpon vs in consideration of his soueraigne Maiestie who is present with vs and beholds vs So that notwithstanding we are distracted if the Pope or some great Prince should appeare we recall our thoughtes and reflect vpon our selues that we may be present to our selues and respectiue The blew Lillie or flowerdeluce is saied to shut it selfe at the sight of the Sunnes approach because by his brightnesse it doth shut and locke it selfe vp within it selfe in whose absence it remaines desplaied ād opē all the night The like happēs in this recollectiō of which we speake for vpō the onely presēce of God or feeling we haue that he beholds vs either from heauen or from any other place out of vs though as then we thinke not of the other presence by which he is in vs our powres and faculties doe assemble and gather together within vs out of respect to his diuine Maiestie which loue makes vs feare with a feare of honour and respect 6. Verily I was acquainted with a soule to whom as soone as one mentioned any mysterie or sentence which put her a little more expressely then ordinary in minde of the presence of God either in confession or priuate conference she would so deeply ēter into her selfe that she could hardly recouer her selfe to speake and make answeare so that outwardly she remained as one destitute of life and all her senses were absorpt till her Spouse permitted her to returne which was sometime sooner sometime later Of the repose of a soule recollected in her well-beleued CHAPTER VIII 1. THe soule then being thus recollected within her selfe in God or before God doth now and then become so sweetly attentiue to the goodnesse of her well-beloued that her attētion seemes not to her to be attention so purely and delicatly is she imploied as it happens to certaine floods which glide so faire and smoothly that it seemes to the beholders and such as saile that they neither see or feele any motion because they cannot be discouered to swell with billowes or waues And it is this admirable repose of the soule that the B. Virgin TERESA of IESVS names praier of quiete not farre differrent from that which she also calls the sleape of the powres if at least I vnderstand her right 2 Certes humane Louers are sometimes content with being heare or within sight of the partie they loue without speaking to him or discursing alone either of him or his perfections satiated as it were and satisfied to relish this deare presence not by reason of any reflection they make vpon it but by a certaine quiet and rest which the minde takes in it My well-beloued is to me a Posie of Myrrhe he shall remaine betwixt my breastes my well-beloued is myne and I his who feedes amōgst the Lillies till the day approch and shaddowes vanish Shew me then ô thou friend of my friend where thou reposest where thou liest at Noonetide Doe you see THEO how the holy Sunamite is contented in knowing that her well-beloued is with her or in her bosome Parke or elsewhere so she know where he is and thence also she is Sunamite wholy peaceable calme and at repose 3. Now this repose becomes sometimes so still that all the soule and all her powers are put into a sleepe remaining without motion or action sauing the will euen which also doth no other thing out receiue the content and satisfaction which the presence of the well-beloued doth afforde And that which is yet more admirable is that the will doth not euen perceiue the delight and contentment which she receiues enioying him insensibly being not mindfull of herselfe but of him whose presence yeelds her this pleasure as it happens frequently that taken by a light slumber we doe onely heare indistinctly what our friends saie about vs or perceiue imperceptibly how officious they are towards vs without perceiuing we perceiue it 4. Notwitstanding the soule who in this sweete repose doth enioye this delicate touch of the diuine presence though she doe not perceiue it as an enioying yet doth she clearely shew how deare and precious this happinesse is vnto her if one offer to depriue her of it or diuert her from it for then the poore soule plaines cries out yea sometime weepes as a little child awaked before he had yet taken his full sleepe who by the griefe he resenteth in being awaked doth sufficiētly shew the content he had in sleeping Herevpon the heauenly shephearde adiureth the daughters of Hierusalem by their Roes and the Harts of the fields that they should not raise vp the Beloued till herselfe would That is that she should rise of her selfe No THEO a foule thus recollected in her God would not chang her repose for all the riches in the world 5. Such in a manner was the rest of the most holy Magdalen when set at her Maisters feete she heard his holy word Behold her I beseech you THEO she is set in a profound tranquillitie she speakes not she weepes not she sighes not she grones not she stirres not she praies not Martha full of businesse passeth and repasseth through the Hall Marie regardes her not And what doth she doe then she doth nothing but onely hearkē and what would this saie she hearkeneth It is to saie she is there as a vessell of honour to receiue drope by drope the myrrhe of sweetenesse which the lippes of her well-beloued distilled into her heart And this heauenly Louer iealous of this loue-sleepe and rest of his well-beloued chid Martha for offering to awake her Martha Martha thou art sollicitous and troubled about many things and yet one thing onely is necessarie Marie hath chosen the better part which shall not be taken from her But what was Maries portion or part To remaine in peace repose and quiet neare vnto her sweete IESVS 6. The well-beloued S. IOHN is ordinarily painted in the last supper not onely lying but euen sleeping in his Maisters bosome because being set after the fashion of the East his head was towards his deare louers breast vpon which as he slept not a corporall sleepe there being no likelihood of that so I make no questiō but finding himselfe so neare the breastes of the eternall sweetenesse he tooke a profound mysticall sweete sleepe as a child of loue who locked to his mothers dugges suckes in sleeping and sleepes in sucking O what a delight it was to this Beniamin child of
his Sauiours ioye to sleepe in this sort in his Fathers armes who the day after as a Ben-oni child of griefe recommended him to his mothers sweete dugges Nothing is more delightfull to the youngling whether he wake or sleepe then his Fathers bosome and mothers breastes 7. Wherefore when you shall finde your selfe in this simple and pure filiall confidence neare our Sauiour staie there my deare THEO without mouing your selfe to produce sensible actes either of the vnderstanding or will for this loue of simple confidence and this loue-sleepe which your soule takes in her Sauiours bosome containes by excellencie all that which you search for hither and thither to please your gust It is better euen to sleepe vpon this sacred breast then to watch in what other place soeuer How this sacred repose is practised CHAPTER X. 1. HAue you neuer noted THEO with what feruour little children doe sometimes cleeue to their mothers duggs being hungrie you shall see them with a low muttering hold fast and presse the Pap in there mouth sucking so greedely that they euen put their mother to paine but after the freshnesse of the milke hath in some sort appeased the coueting heat of their tender stomake and the delightfull vapours which it sendes to the braine begin to lull them a sleepe THEO you shall see them foftly shut their little eies and by little and little giue way to sleepe yet without letting goe the Pap vpon which they make no action sauing a slow and almost insensible motion of the lips wherby continually they drawe the milke which they let downe imperceptibly and this they doe without thinking of it yet not without pleasure for if one drawe the Pap from them before they fall sound a sleepe they awake and weepe bitterly testifying by the sorrow which they shew in the priuation that their content was great in the possession Now it faires in like manner with the soule who is in rest and quiet before God for she suckes in a manner insensibly the delightes of this presence without discours operatiō or motion at all of any her faculties saue the onely point of the will which she moues softly snd almost vndiscouerably as the mouth by which the delight and insensible sacietie she takes in enioying the diuine presence But if one trouble this poore little babe or offer to take from it the Pap for that it seemes to sleepe it will plainly shew thē that though it sleepe to all other things yet not to that for it perceiues the discomoditie of this separation and greeues at it shewing therby the pleasure which it tooke though not thinking of it in the good which it did possesse The B. S. TERESA hauing written that she found this a fit similitude I thought good to declare it so to be 2. But tell me THEOT the soule recollected in her God at what I praie you should she be disquieted hath she not reason to be quiete and remaine in rest For indeede whom should she search She hath found him whom she sought What resteth now for her but to saie I haue sound my deare well-beloued I hold him nor will I let him goe She hath no neede to trouble her selfe with the discours of the vnderstanding for she sees her Spouse present at so cleare a view that discours were to her vnprofitable and superfluous And againe though she should not see by the vnderstanding she cares not being content in feeling his presence by the delight and satisfaction which the will receiues in it Ah! the mother of God our B. Ladie and Mistresse being with child and not seeing that diuine babe but feeling it in her sacred wombe ah God! what content had she therein and did not S. ELIZABETH admirably enioy the fruites of our Sauiours Diuine presence without seeing him vpon the day of the most holy Visitation Nor doth the soule in this repose stand in neede of memorie her Louer being present nor yet of imagination For to what end were it to represent him in an exteriour or interiour picture whose presence we are possessed of So that to conclude it is the will alone that doth softely and as it were in gentle shuts drawe the milke of this sweete presence all the rest of the soule reposing in the sweetenesse of the pleasure which she takes 3. Metheglin is vsed not onely to retire and recall Bees to their hyues but also to appease them for when they stirre vp Sedition and mutinie amongst themselues with mutuall slaughter and ouerthrowe their keeper hath no better way then to throwe Metheglin amidst this little mutinous people because the ingredients thereof smelling sweetely and odoriferously they are pacified and giuing themselues to the fruition of of this sweetenesse they continew appeased and calme O Eternall God when by thy sweete presence thou dost cast odoriferous perfumes into our hearts perfumes which are more delightfull then delicious wine and more then honie all the powres of our soule enters into so delightfull a repose and so absolute a rest that there is no motion saue that of the will which as the spirituall sense of smelling remaines delightfully engaged without reflecting on it in perceiuing the incomparable benefit of hauing God present Of diuers degrees of this repose and how it is to be conserued CHAPTER XI 1. THere are some Spirits which are actiue fertill and stirring in consideration others that are supple and flexible and such as desire to taste what they doe to see and examine each thing that passeth in them turning their eies perpetually vpon themselues to discouer their aduancement There are yet others who are not content to be content vnlesse they feele see and sauoure their contentment and are like to such as being well couered against the cold would not beleeue it if they knew not how many garments they wore or such as seeing their Closets full of money would not esteeme themselues rich vnlesse they knew the number of their crownes 2. Now all these Spirits are subiect to be troubled in Praier for if God daigne them the sacred repose of his presence they doe willingly forsake it to note their owne comportment in it and to examine whether they haue true content disquieting themselues to discerne whether their quietnesse quiete so that in lieu of imploying thēselues sweetely to perceiue the sweetes of the diuine presence they distract their vnderstanding in discoursing vpon the feeling they haue as a Bride that should busie her selfe in beholding her wedding Ring without looking vpon the Bridgroome who gaue it her There is a faire difference THEO betwixt being occupied in God who giues vs the contentment and being busied in the contentment which God gaue vs. 3. The soule to whom God giues the holy repose of loue in Praier must abstaine as much as she is able from looking vpon her selfe or her repose which to be conserued must not be curiously obserued for he that doth loue it too much doth loose it and the
that weare his and he ours ô God how precious and vsefull a grace this is for vs 3. My deare THEO let vs yet take the libertie to frame another imagination If a STATVA placed in the galerie of some Prince by the STATVARIE were endewed with vnderstanding and reason and could discourse and talke and one should aske it saying tell me ô faire STATVA why art thou seated in this hole it would answere because my Maister placed me there and if one should replie but why staiest thou there without doing any thing because would it saie my Maister placed me not there to doe any thing but to th' end I should remaine immouable but if one should vrge it further saying but poore STATVA what art thou the better to remaine here in this sorte ah God would it saie I am not here for mine owne interest and seruice but to obaye and accomplish the will of my MAISTER and MAKER and this suffiseth me And if one should yet put another demand in this sort goe to tell me then STATVA I praie not seeing thy Maister how dost thou then take contentment to content him no verily would it confesse I see him not indeede for I haue eies not to see as also feete not to walke but I am ouer ioyed to know that my deare Maister sees me here and in seeing me here takes pleasure But if one should continew discourse with the STATVA and should saie vnto it why but would thou not at least wish to haue motion that thou mightest approch nere they maker to afford him some better seruice doubtlesse it would denie it and protest that it desired to doe no other thing vnlesse it were its Maisters desire Is it possible then would one cōclude that thou desin'st nothing but to be an immouable STATVA in that hollow place no truely would that wise STATVA finally answere no I desire to be nothing but a STATVA and a STATVA continually in this hole so long as my Maister pleaseth being content to be heare and in this nature seeing it is his conten t whose I am and by whom I am what I am 4. O good God how good a way it is of remaining in Gods presence to be and to will to be for euer and euer at his good pleasure for so vnlesse I be deceiued in all occurrences yea in our deepest sleepe we are more deeply in the holy presence of God yea verily THEO for if we loue him we fall asleepe not onely at the sight of him but at his pleasure and not at his pleasure onely but euen according to his pleasure And euen he himselfe our heauenly Creatour and Maker seemes to laie vs vpon our bed as STATVA'S in their places that we might nestle in our beds as birds in their nestes And at our awaking if we reflect vpon it we finde that God was still present with vs and that we were in no wise absent or separated from him We were there then in the presence of his good pleasure though without seeing or perceiuing him so that we might saie with Iacob Certes I haue sleept by my God and in the bosome of his diuine presence and prouidence and yet knew it not 5. Now this quiete in which the will workes not saue onely by a simple submission to the diuine will praying without any other pretention then to be in the sight of God according as it shall please him is a quiet soueraignely excellent because it hath no mixture of proper interest the faculties of the soule taking no content in it nor yet the will saue onely in her supreame point in which her content is to admite no other contentment except that of being without contentment for the loue of God's content and pleasure wherein she reposeth For in fine it is the top of the EXTASIE OF LOVE to haue ones will not in his owne contentment but in God's and ones content not in his owne will but in God's Of the melting and liquifaction of the soule in God CHAPTER XIII 1. HVmide and liquide things doe easily receiue the impressions and limits which one would put vpon them because they haue no firmenesse or soliditie which may staie or limite them Put liquour into a glasse and you shall see it remaine bounded and limited therein which being round or square the liquour shall be the like hauing no other limite nor shape then that of the glasse which contains it With the soule it faires not so in nature for she hath her proper shapes and limits she takes her shape from her habits and inclinations her limits from her will and when she is set vpō her owne inclinations and will we saie she is hard that is willfull and obstinate I will take from you saieth God your heart of stone that is your obstinacie To chang the forme of stones Iron or woode the axe hammer and fire is required We call such hearts of Iron woode or stone as doe not easily receiue the diuine impressions but linger in their owne will amid'st the inclinations which doe accompanie our depraued nature contrariwise a suple pliable and tractiue heart is termed a melting and liquifying heart My heart saieth DAVID speaking in the person of our Sauiour vpon the crosse is made as melted waxe in the midst of my bellie CLEOPATRA that infamous Queene of Egipt striuing to outuie Marke ANTONIE in all the excesses and dissolutions of his banquets in the end of one of them she made in her turne called for a viall of fine vineger and dropt into it one of the pearles which she wore in her eares valued at two hūdred fiftie crownes which being dissolued melted and liquified she tooke it downe and had yet buried the pearle she bore in her other eare in the sinke of her villanous stomake if Lucius Plautus had not hindred her Our Sauiours heart the true Orientall pearle singularly singular and priselesse throwen into the midest of an incomparably bitter sea in the day of his passion melted in it selfe dissolued liquified and flowed in griefe vnder the presse of so many mortall anguishes but loue stronger then death did mollifie soften and melt the heart sooner then the other passions 2. My heart saied the holy Spoufe was wholy dissolued at my well-beloued his voice and what is it to saie it is dissolued but that it is not contained with in it selfe but is runne out toward it's heauenly Louer God gaue order to Moyses to speake to the ROCKE and it should produce water it is no maruell then if he himselfe with his honie words can melt the heart of his Spouse Balme is so thicke by nature that it is not flowing or liquide but the more it is kept the more stife it growes and in the end becomes hard redde and transparant yet heat doth resolue and make it flowe Loue had liquified and melted the Spouse his soule whence the Spouse cals him oile poured-out And behold how now her selfe assures vs she is melted with loue my
soule saieth she melted as soone as my well-beloued spoke The loue of her Spouse was in her heart and breast as a strong new wine which cannot be contained within the peece For it ouerflowed one euery side and the soule being led by her loue after the Spouse had saied thy breastes are better then wine streaming out precious ointments she addes Thy name is oile poured-out and as the Spouse had poured out his loue and soule into the heart of the Spouse so she againe turnes her soule into the Spouse his heart and as we see a honie-combe touched with a hote sunne-beame goe out of it selfe forsaking its forme doe also flowe on that side where the sunne toucheth it so the soule of this louer runns that ward where her well-beloued is heard going out of her selfe and passing the limits of her naturall beeing to follow him that spoke vnto her 3. But how is this sacred liquifaction of the soule into the well-beloued practised An extreame complacence of the Louer in the thing beloued begets a certaine spirituall impotencie which makes the soule not finde any more power to remaine in her selfe And therefore as dissolued Baulme that hath no more firmenesse or soliditie she permits her selfe to slide and runne into the thing beloued for she neither casteth her selfe by way of iaculation nor locks her selfe by way of vnion but lets her selfe gently glide as a liquide and fluent thing into the Diuinitie which she loues And as we see cloudes which thickned by the winde at Noonetide resoluing ād turning into raine cannot containe themselues but doe fall and showre downe and mixe themselues so inly with the earth which they moisten that they become one thing with it so the soule which though otherwise in loue remained before in her selfe goes out by this sacred liquifaction and saintly flowing and forsakes her selfe not onely to be vnited to the well-beloued but to be entirely mingled and moistened with him 4. You see then deare THEOT that the liquifaction of a soule into her God is a true extasie by which the soule trenscendes the limits of her naturall behauiour being wholy mixed absorpt and engulfed in God Hence it happens that such as attaine to these holy excesses of heauenly loue afterward being come to themselues can finde nothing in the earth that can content them and liuing in an extreame annihilation of themselues remaine much weakned in that which toucheth sense ād haue perpetually in their hearts the B. Mother Teresa her Maxime ALL THAT IS NOT GOD IS NOTHING And it seemes that such was the louing passion of the great friend of the well-beloued who saied I liue now not I but IESVS-CHRIST in me and our life is hid with IESVS-CHRIST in God For tell me I praie you THEOT if a drope of Elementarie water throwne into an Ocean of liue water were liuing could speake and declare it's condition would it not crie out with ioye O mortalls I liue indeede but I liue not I but this Ocean liues in me and my life is hidden in this Abisse 5. The soule that runnes into God dies not For how can she die by being shut vp in life but she liues without liuing in her selfe because as the starrs without loosing their light shine not in the presence of the Sunne but the Sunne shines in thē and they are hid in the light of the Sunne so the soule without loosing her life liues not being mixed with God but God liues in her Such as I thinke were the feelings of the great S. PHILIPPVS NERIVS and S. FRANCIS ZAVERIVS when ouercloied with heauenly consolations they petitioned to God that he would withdrawe himselfe for a space from them sith his will was that their life should a little longer appeare vnto the world which could not be while it was wholy hidden and absort in God Of the wound of loue CHAPTER XIII 1. All these termes of loue are drawne from a certaine resemblance which is betwixt the affections of the minde and the passions of the bodie GRIEFE FEARE HOPE HATRED and the rest of the affections of the soule enters not into the heart but when loue doth drawe thē after it We doe not hate euill but because it is contrarie to the Good which we loue We feare future euill because it will depriue vs of the good we loue Though an euill be extreame yet doe we neuer hate it but according to the opposition it hath to the good which is deare vnto vs. He that doth not much affect the Commonwealth is not much troubled to see it ruin'd He that doth not much loue God doth also not much hate sinne LOVE is the first yea the Source and origine of all the Passions And therefore it is LOVE that first enters the heart ād because it doth penetrate ād that well nigh to the very bottome of the will where his seate is we saie he wounds the heart It is sharp-pointed saieth the Apostle of France and enters the heart most deeply the other affections doe also enter but by the meanes of loue for it is he that pearcing the heart makes passage The onely point of the dart woundeth the rest of it doth but enlarge the wound and encrease paine 2. Now if it wound it doth consequently put vs to paine Pomegranats by their vermillion colour by the multitude of their cornes so close set and rancked and by their faire crownes liuely represēting as S. GREGORIE saieth most holy Charitie all redde by reasō of her ardour towards God crowned with the varietie of all vertues and who alone doth beare away the crowne of eternall reward 's but the iuice of Pomegranats which as we know is so delightfull as well to the sound as sicke is so compounded of sweete and soure that one can hardly discerne whether it delights the taste more by it's sweetish tartnesse or tarte sweetenesse Verily THEOT Loue is in like sorte bitter-sweete and while we liue in this world it hath neuer a sweetenesse perfectly sweete because it is not perfect or euer purely saciated and satisfied and yet it leaues not to be maruelous agreeable to the tartnesse thereof correcting the Lusshiousnesse of it's sweetenesse as the sweetenesse thereof sharpens the delight of it's tartenesse But how can this be there haue bene young men seene enter into conuersation free sound and frolicke who not taking care of themselues plainely perceiued lōg before they could get cleare that loue making vse of glaunces gestures words yea of the haire of a weake and fraile creature as of so many darts had smote and wounded their poore hearts so that you shall see them sorrowfull sad and dismaied Why I praie you are they sorrowfull With out doubt because they are wounded and who hath wounded them LOVE but loue being the child of Complacence how can it wounde and aggreeue Sometimes the beloued obiect is absent and then my deare THEO Loue woundes the heart by the desire which it excits which while it
cannot be saciated it doth much torment the mind 3. If a Bee had stung a child it were to sweete pourpose to saie to him ô my child the very Bee that stung thee is the same that makes the honie which likes thee so well for it is true might it replie her honie is very pleasant to my taste but her sting is painefull and while her sting stikes in my cheake I shall neuer be at rest and doe you not marke that my face is all swollen with it THEO Loue is indeede a Complacence and by consequence very delightfull so that it leaues not in our heart the sting of desire for when it leaues it there is left with it a great paine True it is this paine proceedes from loue and therefore is an amiable and beloued paine Heare the painfull yet louelie eiaculations of a royall Louer My soule thrisleth after her strong and liuing God Ah! when shall I come and appeare before the face of my God my teares haue bene bread to me night and day while it is saied vnto me where is thy God And the sacred Sunamite wholy possessed with dolorous loues speaking to the daughters Alas saieth she I coniure you if you meete my beloued tell him my griefe because I languish with the wound of loue Delaied hope afflicts the soule 4. Now the painfull wounds of loue are of diuers sorts 1. The first touches that loue giues our heart are called wounds because the heart that was sound entire and it 's owne before it loued being strook with loue begins to separate and diuide it selfe from it selfe to giue it selfe to the beloued obiect nor can this separation be made without paine seeing paine is no other thing then a separation of liuing things that were vnited 2. Desire doth incessantly sting and wound the heart in which it is lodged 3. TAEO speaking of heauenly loue in the practise of it there is a kind of wound giuen by God himselfe to the soule which he will perfect for he giues her admirable feelings and incomparable touches of his soueraigne goodnesse as pressing and soliciting her to loue him and then she forcibly bears herselfe vp as to soare higher towards her diuine obiect but lighting short not being able to loue with proportion to her desire ô God she feeles a paine without paragon At the same instant that she is powerfully drawen to flie towards her deare and well beloued she is powerfully retained and cannot flie as being chained to the seruile miseries of this mortall life and out of her owne impotencie she wisheth the winge of the doue to flie to her repose but finds it not So that she is roughly tormented betwixt the violencie of her desires and her owne impotencie ô miserable wretch that I am saied one of those that had tried this tormēt who will deliuer me from the bodie of this death And then if you marke it THEO it is not the desire of a thing absent that doth wound the heart for the soule perceiues that her God is present he had already led her into his wine celler planted vpon her heart the banner of loue but howbeit though already he see her wholy his he vrgeth her and from time to time toucheth her with a thousand thousand darts of his loue shewing her by new meanes how much more louely he is then he is beloued And she who hath not so much force to loue as loue to force her selfe seeing her forces so weake in respect of the desire she hath to loue him worthily to whose worth no force of loue can reach alas she finds her selfe stroock with an incomparable torment for in the same measure that she sobbs out more deeply the longings of her coueting loue the panges of her paine are augmented 5. This heart in loue with God desiring infinitly to loue sees notwithstanding that it can neither loue nor desire sufficiently Now this vnaccomplished desire is as a dart in the breast of a generous spirit yet the paine which proceedes from it is amiable because whosoeuer desires earnestly to loue loues also earnestly to desire And would esteeme himselfe the most miserable man aliue if he did not continually desire to loue that which is so soueraignely good Desiring to loue he receiues delight but louing to desire he is paied with paine 6. Good God THEOT what am I going to saie The Blessed in heauen seeing that God is more to be beloued then they loue him would sownd and eternally perish with a desire to loue him more if God's holiest will did not impose vpon theirs the admirable repose which they enioye for they so soueraignely loue this soueraigne will that the desire thereof doth quiet theirs and God's contentment doth content them being willing to be limited in their loue euen by that will whose Goodnesse is the obiect of their loue If this were not their loue would be equally delicious and dolourous delicious by the possession of so great a good dolourous through an extreame desire of a greater loue God therefore continually drawing arrowes if we may saie so out of the quiuer of his infinite beautie wounds the hearts of his Louers making them clearely see that they doe not loue him nigh so much as he is worthy to be beloued what mortall soeuer desires not to loue the Diuine goodnesse more loues him not enough sufficiencie in this diuine exercise doth not suffise him that will make a stand in it as though it suffised him Of some other meanes by which loue wounds the heart CHAPTER XIV 1. NOthihg doth so much wound a louing heart as to perceiue another heart wounded with the loue of it The Pellican builds her nest vpon the ground whence serpents doe often sting her younglings Now when this happens the Pellican as an excellent naturall Phisition with the point of her beake doth woūd her poore younglings on euery side to cause the poyson which the Serpents sting had spred ouer all the bodie to depart with the blood and to get out all the poison she lets out all the blood and consequently permits the little troope of Pellicans to perish in this sort but seeing them dead she wounds her selfe and spredding her blood ouer them she doth reuiue them with a more new and pure life her loue wounded them and fourthwith by the same loue she wounds her selfe Neuer doe we wound a heart with the wound of loue but we our selues are straight wounded with the same When the soule sees her God wounded by loue for her sake she receiues from it a mortall wound Thou hast wounded my heart saied the heauenly Spouse to the Sunamite and the Sunamite cries-out tell my well-beloued that I am wounded with loue Bees neuer wound but themselues are wounded to death And we seeing the Sauiour of our soules wounded by loue for vs to death and death of the crosse how can we but be wounded with him yea I saie wounded with a wound so much more dolorously
Now the eyes eares and mouth are the gates of the soule In fine the condition of its life is to be still indigent for if euer it be saciated it leaues to be ardent and consequently to be loue 2. True it is THEO that Plato spoke thus of the abiect vile and foule loue of worldlings yet are the same properties found in diuine and celestiall loue For turne your eyes a litle vpon those first Maisters of christian doctrine I meane those first Doctors of holy Euangelicall loue and marke what one of them who had laboured the most saied vntill this houre saieth he we doe both hunger and thrist and are naked and are beaten with buffets and are wanderers we are made the refuse of this world and as the drosse or skume as though he had saied we are so abiect that if the world be a Pallas we are held the sweepers thereof if the world be an aple we are the parings What I praie you had brought them to this state but Loue It was Loue that threwe S. FRANCIS naked before his Bishop and made him die naked vpon the ground It was Loue made him a begger all his life It was Loue that sent the great S. FRANCIS ZAVERIVS poore needie torne vp and downe amongst the Indians and Iaponians It was Loue that brought the great Cardinall S. CHARLES Archbishop of Milan to that extreamitie of pouertie amidst the riches which he had by the right of blood and his dignitie that as Maister Panigaroll the eloquent Orator of Italie saied he was as a dogge in his Maisters house eating a peece of bread drinking onely a little water and lying vpon a little strawe 3. Let vs heare I beseech you the holy Sunamite who cries almost in this manner although by reason of a thousand consolations which loue giues me I be more faire then the rich Tents of my Salomon I would saie more faire then heauen which is the lifelesse Pauillion of his royall Maiestie seeing I am his liuing Pauillion yet am I black torne squalled and spoiled with so many wounds and blows giuen me by the same Loue ah respect not my heu for I am truely browne because my beloued who is my Sunne hath streamed the raies of his loue vpon me raies which by their light doe illuminate yet by their heate I am sunn-burnt and made brownish and touching me with their splendour they haue berefte me of my colour The passion of loue hath done me too much honour in giuing me a Spouse such as is my King but the same passion which is a mother to me seeing she alone gaue me in mariage not my merits hath other children which doe wonderfully assault and vexe me bringing me to such a langour that as of one side I am like to a Queene who is beside her king so of the other side I am as a Vineyard-keeper who in a miserable cabinet lookes to a vine and a vine that is not his owne 4. Truely THEOT when the wounds and strokes of loue are frequent and strong they put vs into lāgour and into Lou's well-beloued sicknesse Who could euer describe the amourous langours of a S. Catharin of Sienna and Genua or a S. Angelo Folini a S. Bernard a S. Francis And as for the last his latter dayes were nothing but teares sighes plaints langours pinings Loue-traunces But in all this nothing so strange as the admirable communicatiō which the sweete IESVS had with him of his louing and precious paines by the impression of his wounds and Stigmats THEO I haue often pondered this wonder and haue made this conceipt of it This great Seruant of God a man wholy Seraphicall beholding the liuely picture of his crucified Sauiour represented in a glittering Seraphin which appeared vnto him vpon the Mount-Aluernus grewe softer then is imaginable taken with a soueraigne consolation and compassion For beholding this bright Myrrour of loue which the Angell could not saciate himselfe in beholding alas he sownded with delight and contentment but seeing also the liuely representation of the markes and woundes of his Sauiour crucified he felt in his soule the impetuous sworde which stroke through the sacred breast of the Virgin-Mother the day of the Passion with as much inward griefe as though she had bene crucified with her deare Sauiour O God THEO if the picture of Abraham fetching deaths blow ouer his deare onely-begotten to sacrifice him a picture drawen by a mortall hand had the power to soften and make weepe the Great S. GREGORIE Bishop of Nisse as often as he beheld it ah how extreamly was the Great S. FRANCIS softened when he beheld the picture of our Sauiour offering himselfe vpon the Crosse A picture which not a mortall hand but the Mistresse hand of a heauenly Seraphin had drawen and copied out of the originall it selfe representing so to the life and nature the heauenly king of Angels brused wounded murdered crucified 5. His soule then being thus mollified softened and almost melted away in this deare paine was therby greatly disposed to receiue the impressions and markes of the loue and paine of his soueraigne louer for his Memorie was wholy engaged in the remembrance of this Diuine Loue his imagination forcibly applied to represent vnto himselfe the wounds and wane blowes which his eyes then saw so perfectly well expressed in the present picture The Vnderstanding receiued from the Imagination infinitly liuelie Species And finally loue imploied all the forces of the will to take pleasure in and conforme her selfe to the Passion of her well-beloued whence without doubt the soule found herselfe trāsformed into a second Crucified Now the soule as the forme and Mistresse of the bodie exercising her authoritie vpon it printed the paines of the wounds with which she was strook in the partes correspondant to those wherein her Louer endured them Loue is admirable in edging the Imagination to penetrate to the exteriour Labans yewes while they were a ramming had so strong an imagination that it hit home vpon their Lambkins with which they were to make them become white or motley according to the rods they beheld in the troughs where they were watered And women with child hauing their Imagination refined by loue imprinte what they list vpon the child's bodie A strong Imagination makes a man waxe white on a night disturbing his health and humours Loue then droue out the inwarde torments of this great Louer S. Francis and wounded the bodie with the dart of sorrowe with which he had wounded the heart But loue being within could not well make the holes in the flesh without and therefore the burning Seraphin comming to helpe darted the raies of so penetrating a light that it really printed in the flesh the exteriour woundes of the Crucified which loue had imprinted interiourly in the soule So the Seraphin seeing Isaie not daring to speake because he perceiued his lips defiled came in the name of God to touch and purifie his lips with a burning
cole taken from vpon the Altar seconding in this sort his desire The Myrrhe-tree bringeth fourth her gumme and first liquor by way of sweate and transpiration but that she may be well deliuered of all her iuyce she must be helped by incision So the diuine loue of S. FRANCIS appeared in his whole life in manner of sweate for all his actions sauored nothing else but heauenly loue But to make the incomparable abundance of it plainely appeare the diuine Seraphin came to giue the incision and wounds And to th' end it might be knowen that these wounds were woundes of heauenly loue they were made not with iron but with raies of light ô deare God THEO how louing a paine aÌ„d how painefull a loue was this for not onely at that instant but eueÌ„ his whole life after this poore Saint went pining and languishing as being very sicke of loue 6. B. PHILIPE NERIVS at fourescore yeares of age had such an inflammation of heart through diuine loue that heate making way by the ribbs did greatly dilate them and broke the fourth and fift to receiue aire and be refreshed B. STANISLAVS BOSCA a young youth of fourteene yeares was so assaulted by the loue of his Sauiour that diuers times he fell downe in a sownd and was constrained to applie linnen dept in cold water to his breast to moderate the violencie of the burning which he felt To conclude THEOT how doe you thinke that a soule who hath once a little wishedly tasted diuine consolations can liue in this world so full of miseries without almost a continuall paine and languishing That great man of God S. ZAVERIVS hath often bene heard laÌ„ching out his voice to heaueÌ„ thinking him selfe all alone in these termes Ah my God doe not for pitie doe not beare me downe with so great abundance of consolations or if through thy infinitâ— goodnesse it will please thee to make me so abound in delights take me to Heauen for he that hath once tasted thy sweetenesse must necessarily liue in bitternesse while he doth not enioye thee And therefore when God hath somewhat largely bestowed his heauenly sweetes vpon a soule and after withdrawes them he wounds her by the priuation and she vpon it is left pining and sobbing which Dauid Alas the day when shall I see Thy sweete returne my heart shall free Out of her painefull panges And with the Apostle Vnhappie man that I am who will deliuer me out of the bodie of this mortalitie The end of the sixt Booke THE SEAVENTH BOOKE OF THE VNION OF THE SOVLE WITH HER GOD WHICH IS PERfected in Praier How loue vnits the soule to God in Praier CHAPTER I. I. WE speake not here of the generall vnion betwixt God and the soule but of certaine particular actes and motions which the soule recollected in God makes by way of Praier to be more and more vnited and ioyned to his diuine Goodnesse for in good-south there is difference betwixt ioyning and vniting one thing to another and thrusting or pressing one thing against or vpon another because to ioyne or vnite it is onely required that the one be applied to th' other so that they touch and be together as we ioyne vines to Elmes and Iasmins to the crosse-barrs of Arbors which are made in gardens But to thrust and presse together a strong application must be made which doth encrease and augment the vnion so that to thrust together is to ioyne strongly and closely as we see Iuie ioyned to trees which is not vnited onely but pressed so hard vnto them that it euen penetrats and enters into their barke 2. The comparison of little childrens loue towards their mother must not be left out by reason of its innocencie and puritie Behold then this fine little child to whom the mother being set downe presents her Pape it casts it selfe sodenly into her armes gathering and foulding all its little bodie into her bosome and louely breast and see the mother as mutually receiuing it close and as it were glewe it to her bosome and ioyning her mouth to it 's kisse it But see againe this little babie allured with it's mothers huggings how for it's part it doth concurre to this vnion betwixt his mother and it For it doth also as much as possibly it can shut and presse it selfe to it's mothers breast and cheeke as though it would wholy diue into and hide it selfe in this delightfull wombe whence it was extracted Now THEO in this case the vnion is perfect which being but one proceedes notwithstanding from the mother and the child yet so that it hath it's whole depâ—ndance of the mother for she drewe the child to her she did first locke him in her tresses pressed him to her breast nor had the babe such force as to betake and locke himselfe so hard to his mother yet the poore little on doth for his part what he can and ioynes himselfe with all his force to his mothers bosome not consenting onely to the delightfull vnion which his mother makes but contributing with all his heart his feeble endeauours which are so weake that they seeme rather to be essaies of an vnion then an vnion it selfe 3. Thus theÌ„ THEO our Sauiour shewing the most delightfull bosome of diuine loue to the deuote soule he drawes her wholy to himselfe gathers her vp and doth as it were fould all her powers in the bosome of his more theÌ„ motherly sweetenesse and then burning with loue he thrusteth ioyneth presseth and glueth her to the lips of his delightes and to his delicious breastes kissing her in the holy kisse of his mouth and making her taste his dugges more sweete theÌ„ wine The soule allured with the delightes of these fauours doth not onely consent and prepare her selfe to the vnion which God maketh but in the strife of her heart doth cooperate endeauouring more and more to ioyne and locke her selfe to the Diuine Goodnesse yet in such sort that she doth ingeniously acknowledge that her vnion and tye to this soueraigne sweetenesse is wholy dependant of Gods operation without which she could not so much as make the least essaie imaginable to be vnited vnto him 4. When wee see an exquisite beautie beholden with great ardour or an excellent melodie heard with great attention we are wount to saie such a beautie holds the Spectators eyes glued vnto it such a melodie holds their eares fastened and that such discourse doth rauish the Auditours hearts what is it to hold the eyes glued the eares fastened to rauish the heart but to vnite and closely to ioyne the senses and powers whereof one speakes to their obiectes And the soule is pressed and ioyned to her obiect when she doth intensely affect it that pressing being no other thing then the progresse and aduancement of the vnion and coniunction We make vse of this word in our tongue in morrall matters He presseth me to doe this or he presseth me to staie that is he doth not meerely vse
persuation and intreatie but doth it euen with earnestnesse and strife as did the Pilgrimes 1. Emaus who did not onely petition to our Sauiour but euen pressed and vrged him by force and compelled him by a gentle violence to remaine in their lodging with them 5. Now in Praier this vnion is often made by manner of little yet frequēt ierts and aduancings of the soule towards God and if you take notice of little children vnited and ioyned to their mothers breastes you shall see them euer and anone pressing and ioyning themselues by little iertes which the pleasurs they take in sucking makes them giue so the heart vnited to God in Praier makes often times certaine surcharges of vnion by motions which doe more closely presse and ioyne it to the diuine sweetenesse As for example The soule hauing made a long demoure in the feeling of the vnion wherby she sweetely tastes how happie she is to be Gods in fine augmenting this vnion by a cordiall pressing and ierting forwards I Lord will she saie I am thine all all all without reserue or else ah Lord I am so verily and will be daily more and more or else by way of Praier O sweete IESVS ah drawe me still more deeply into thy heart to the end thy loue may deuoure me and that I may be swallowed vp in thy sweetenesse 6. But at other times the vnion is made not by iterated ierts but by way of a continued insensible pressing and aduauncing of the heart towards the diuine Bountie for as we see a great and heauie masse of leade brasse or stone though not thrust doth so presse cleeue to and sinke into the earth where it lies that at length it is found buried by reason of the inclination of its waightie poise which makes it incessantly tend to the center so our heart being once ioyned to God if without being distracted it remaine in this vnion it sinkes still deeper by an insensible progresse of vnion till it be wholy in God by reason of the holy inclination giuen it by loue to be continually more and more vnited to the soueraigne Goodnesse For as the great Apostle of France saieth Loue is a vnitiue vertue that is it bringes vs to a perfect vnion with the soueraigne Good And sith it is a doubtlesse truth that Diuine loue while we are in this life is a motion or at least an actiue habit tending to motiō euen after it hath attained simple vniō it ceaseth not to act though imperceptibly still more and more to encrease ad perfect it 7. So trees that require to be transplanted as soone as that is done they sprede their roots and lodge them deeper in the bosome of the earth which is their element and nourishment nor doth any perceiue this while it is a doing but onely after it is done And mans heart transplanted out of the world into God by celestiall loue if it doe earnestly practise Praier certes it will continually extend and ioyne it selfe to the Diuinitie vniting it selfe more and more to Gods Goodnesse but by imperceptible grouths whose progresse one can hardly discouer while it is doing but onely when it is done If you drinke any exquisite water to wit imperiall water the simple vnion thereof with you is instantly made vpon your receiuing of it for the receiuing and vnion is all one in this behalfe but afterwards by little and little this vniō is encreased by an insēsibly sensible progresse for the vertue of this water penetrating the parts will comfort the braine sttengthen the heart and will disperse its force through the spirits 8. In like manner a taste of loue for example that God is good hauing got entrie into the heart it doth presently make an vnion with this Goodnesse but being held a while as a precious perfume it penetrats euery parte of the soule poures out and dilats it selfe in our will and doth as it were incorporate it selfe with our spirit ioyning and locking it selfe more nerely to ech part of vs and vniting vs to it And to it this which the great Dauid doth teach vs when he compares his sacred words to honie for who knowes not that the sweetenesse of honie is vnited more and more to our senses by a continuall encrease of sauorinesse while holding it a pritie space in our mouth or softly swallowing it the relish thereof doth more deeply penetrate our Taste And in this wise the taste of the diuine Goodnesse expressed in this word of S. BRVNOS O BOVNTIE or by these of S. THOMAS MY LORD MY GOD or these of MAGDALEN AH MAISTER or these of S. FRANCIS MY GOD AND MY ALL this taste I saie hauing bene kept a while in a louing heart it is dilated dispersed and sinkes into the Spirit by an inward penetration and doth more and more perfume it with it 's sent which is no other thing then to encrease the vnion in the nature of a precious oyntment or Baulme which falling vpon cotten doth so sinke into and vnite it selfe to it by little and little that in the end one will not easily saie whether the cotten is perfumed or it is perfume or else whether the perfume is cotton or the cotten perfume O how happie is the soule who in the peace of her heart doth louingly conserue the sacred feeling of Gods presence for her vnion with the diuine Goodnesse shall haue continuall though insensible encrease and shall throughly water the spirit with infinite sweetenesse Now when I speake of the sacred taste of Gods presēce I doe not meane it of a sensible taste but of that which doth inhabit the top and Supreame point of the Spirit where heauenly Loue doth raigne and keepe his principall exercises Of the diuers degrees of the holy vnion which is made in Praier CHAPTER II. 1. SOmetimes the vnion is made without our cooperation saue onely by a simple consent permitting our selues to be vnited to the Diuine Goodnesse without resistance as a little child in loue with his mothers breastes ād yet is so weake that he cannot moue himselfe towards them nor to cleeue to her being there onely he is glad to be drawen into his mothers armes and to be pressed by her to her breasts 2. Sometimes we cooperate when being drawen we willingly runne to second the force of Gods Goodnesse which drawes vs and lockes vs to him by loue 3. Sometimes we apprehend that we begin to vnite and ioyne our selues to God before he ioyne himselfe to vs for that we feele the action of the vnion of our part without perceiuing that which God doth on his side which yet doubtlesse doth alwaies preuent vs though we doe not alwaies perceiue his preuention for vnlesse he vnited himselfe to vs we should neuer vnite our selues to him he alwaies choseth and laieth hold on vs before we chose or laie hold one him But when following his imperceptible touches we begin to vnite our selues vnto him he doth often make the progresse
of our vnion assisting our weackenesse and ioyning him selfe sensibly vnto vs in so much that we feele him enter and penetrate our hearts with an incomprable delight And sometimes also as he drew vs insensibly to the vnion he continews insensibly to aide and assist vs. And we know not indeede how so great an vnion was made yet know we well that our forces were not able to effect it so that hence we make a cleare iudgment that some secret power workes insensibly in vs. As Marriners loden with iron perceiuing their shipe sale apace with a weake gale doe discouer that they approch to the Adamant rockes which drawes them imperceptibly and see in this sort a a sensible and perceptible aduancement caused by an insensible and imperceptible meanes for so when we see our soule still more and more vnited vnto God as it were by the weake endeauours of our will we doe easily discerne that we haue to soft a gale to saile fast and that it must needes be that the Adamant of our soule drawes vs by the secret influence of his grace which he keepes from our knowledge to th' end it might be more admirable and that without being occupied to discouer his draughts we might with more puritie and simplicitie striue to be vnited to his goodnesse 4. Sometimes this vnion is made so insensibly that our soule neither perceiues the diuine operation in her nor yet her owne cooperation but finds the onely vnion insensibly made to the imitatiō of Iacob who found himselfe married to Lia without thinking of it or rather as another Samson but more happie we finde our selues netted and tied in the bands of holy vnion without hauing euer perceiued it 5. At other times we discerne the pressing the vnion being made by sensible actions as well of Gods side as of ours 6. Sometimes the vnion is made by the will onely and sometimes the vnderstanding hath a part in it because the will doth force it after her and applies it to its obiect making it take a speciall pleasure to be fixed to the cōsideration thereof as we see loue doth endew our corporall eyes with a profound and peculiar attention to staie them in the viewe of what we loue 7. Sometimes this vnion is made by all the faculties of the soule who gather about the will not to be vnited to God themselues not being all capable of it but to assist the will to make her vnion for if euery of the other faculties were applied in particular to their owne obiect the soule working in them could not so wholy giue her selfe to the action by which the vnion with God is made Such is the varietie of vnions 8. See S. MARCIALL for he was as they saie the blessed child mentioned in S. MARKE our Sauiour tooke him lifted him vp and held him for a good space in his armes O pritie little Marciall how happie thou art to be laied hold on taken vp caried vnited ioyned and lock't to the heauenly bosome of a Sauiour and kissed with his sacred mouth without thy cooperation saue onely that thou resisted not the receiuing of those diuine huggings Contrariwise S. SIMEON doth embrace and claspe our Sauiour hard in his bosome our Sauiour giuing no signe of cooperating to this vnion though as the holy Church singeth the oldman bore the child but the child gouerned the oldmā S. BONAVENT touched with a holy humilitie did not onely not vnite hīselfe to our Sauiour but withdrewe himselfe frō his reall presence that is from the holy Sacrament of the Altar when vpon a day hearing Masse our Sauiour came to vnite himselfe vnto him bringing the holy Sacrament vnto him But this vnion being made ah God THEO thinke with what feruour this holy soule closed vp his Sauiour in his heart Cōtrariwise S. CATHARIN of Sienna ardētly desiring our Sauiour in the holy communion pressing and aduancing her soule and affection towards him he came and ioyned himselfe vnto her entring into her mouth with a thousand benedictions So that our Sauiour began the vnion with S. Bonauenture but S. CATHARIN seemed to begin that which she had with our Sauiour The sacred Spouse in the Canticles speakes as though she had practised both the sortes of vnions I am wholy my Beloued's quoth she and his returnes towards me for it is as much as though she had saied I am vnited to my deare friend and he likewise is nere me to th' end that by vniting himselfe more and more vnto me he may become wholly mine my deare friend is to me a posie of Myrrhe he shall remaine betwixt my breastes and I will hold him close to my bosome as a posie of delight My soule saieth Dauid hath stucke to thee ô God and thy right hand hath caught and seised me But in another place she confesseth that she is preuented saying my beloued is wholy mine and I am wholy his we make a holy vnion by which he is ioyned to me and I to him And yet to shew that all the vnion is made by Gods grace which drawes vs vnto it and by its allurements moues our selues and giues life to the motion of our vnion towards him she cries out as being wholy impotent Drawe me yet to testifie that she will not permit herselfe to be drawen as a stone or a slaue but that on her side she will concurre and will mixe her feeble motiōs to her Louers powerfull drought we rūne saieth she in the odours of thy perfumes And to th' end one may knowe that she is strōgly drawen by the will all the powers of the soule will make towards the vnion Drawe me saieth she and we will rūne The Spouse drawes but one and many runns towards the vnion It is the will onely that God aimes at but all the other powers runne after to be vnited to God with her 9. The diuine shepheard of soules prouoked his deare Sunamite to this vnion place me saieth he as a seale vpon thy heart or as a signet vpon thy arme To imprint a signet well vpon waxe one doth not onely ioyne it but euen presse it hard downe so he desireth that we should be vnited vnto him in so strict and close an vnion that we should keepe his markes imprinted vpon vs. 10. The holy loue of our Sauiour doth presse vs ô God what an excellent exemple of vnion He was vnited to our humane nature by grace as a vine to the Elme to make it in some sort participat of his fruite but seeing this vnion ouerthrowen by Adams sinne he made another more close and pressing vnion in the Incarnation wherby humane nature remaines for euer ioyned in personall vnitie to the Diuinitie and to th' end that not humane nature onely but euen euery man might be closely vnited to his Goodnesse he instituted the most holy Sacrament of the Altar in which euery one might participate and vnite his Sauiour to himselfe really and by māner of foode THEO this Sacramentall
without being rauished or prophecying as one may also be rauished and prophecie without hauing Charitie but I affirme that he that in his Rapture hath more light of vnderstanding to admire God then heate of will to loue him is to stand vpon his garde for it is to be feared that this extasie may be false and rather puff vp the mind then edifie putting him indeede as another Saule Balaam and Caiphas amongst the Prophets yet leauing him amongst the reprobate 3. The second marke of true Extasies consisteth in the third species of Extasies which we touched aboue an Extasie wholy sacred wholy amiable and which crownes the two others and it is the Extasie of the worke and life The entire obseruance of Gods commaÌ„dement is not within the bounds of mans strength yet is it within the the confins of the instinct of mans mind as being most conformable to naturall light and reason so that liuing according to Gods Commandements doth not put vs by our naturall inclination yet besides God's CoÌ„mandmets there are certaine heauenly inspirations to the effecting of which it is not onely requisite that God doe raise vs aboue our owne strength but also he must eleuate vs aboue our naturall instincts and inclinations because allbeit these inspirations are not opposite to humane capacitie yet doe they exceede it surmounte it and are placed aboue it in such sort as we doe not then liue a ciuill honest and Christian life onely but a supernaturall spirituall deuoute and extaticall life that is a life which in all respects is without the compasse and aboue the condition of our nature 4. Not to steale not to lye not to commit luxurie to praie to God not to sweare in vaine to loue and honour ones Father not to kill is to liue according to mans naturall reason but to forsake all our fortuns to fall in loue with Pouertie to entitle and obserue her in the qualitie of a most delightfull Mistresse to repute reproches contemptes abiections persecutions martyrdomes Felicities and beatitudes to containe ones selfe within the termes of an absolute chastitie and in fine to liue amidst the world and in this mortall life contrarie to the worlds opinions and MAXIMES and against the currant of the worlds floode dayly by resignatioÌ„s renunciatioÌ„s and abnegations of our selues is not to liue naturally but supernaturally it is not to liue in our selues but with out and aboue our selues and because none is able to raise himselfe in this manner aboue himselfe vnlesse the Almightie draw him thence it is that this kind of life is a perpetuall rauishment and a continuall Extasie in action and operation 5. You are dead saied the great Apostles to the Rodians and your life is hidden with IESVS CHRIST in God Death seperats the soule from the bodie and the confines thereof What will then these words of the Apostle saie THEO you are dead it is as much as though he had saied you liue not in your selues nor with in the compasse of your naturall condition your soule doth not now liue according to her selfe but aboue herselfe The Phenix is Phenix in this that by the helpe of the Sunne beames she doth annihilate her owne life to exchang it for one more sweete and vigorous hiding as it were her life vnder the dead cinders Silke-wornes doe chang their beeing of wormes becoming butterflies Bees are bred wormes then they turne Nymphes and creepe and finally they become flying bees We doe the like THEO if we be spirituall for we forsake our naturall life to liue a more eminent life and aboue our selues hiding all this new life in God with IESVS CHRIST who alone sees knowes and bestowes it Our new life is heauenly loue which doth quicken and animate our soule and this Loue is wholy hidden in God and Godly things with IESVS CHRIST for as the sacred Euangelicall Text saieth after our Sauiour had a while showen himselfe to his Disciples in mounting to heauenwards at length he was eÌ„uironed with a cloude which tooke him and hid him froÌ„ their view IESVS CHRIST theÌ„ aboue is hidden in God And IESVS CHRIST is our loue which is the life of our soule Therefore our life is hidden in God with IESVS CHRIST and when IESVS CHRIST who is our Loue and coÌ„sequeÌ„tly our spirituall life shall appeare in the day of IudgmeÌ„t we shall theÌ„ appeare together with him in glorie that is IESVS CHRIST our Loue will glorifie vs coÌ„municating vnto vs his felicitie aÌ„d brightnesse How Loue is the life of the soule with a continuation of the extaticall life CHAPTER VII 1. THe soule is the first act and principle of all the vitall motions of man and as Aristotle expresseth it the PRINCIPLE wherby we liue feele and vnderstand whence it followes that from the diuersitie of motions we gather the diuersitie of lifes so that beastes that haue no naturall motion are entirely lifelesse Euen so THEO Loue is the first ACT or PRINCIPLE of our deuote or spirituall life by which we liue feele and moue and our spirituall life is such as are the motions of our loue and a heart that wants motion and affection wants loue as contrariwise a heart possessed of loue is not without Loue-motions As soone therefore as we haue set our affection vpon IESVS CHRIST we haue consequently placed in him our spirituall life Now our Loue is hidden in God aboue as God was hidden in it while he was heare belowe Our life therefore is hiddeÌ„ in him aÌ„d wheÌ„ he shall appeare in glorie our life and our Loue shall likewise appeare with him in God Hence S. IGNATIVS as S. Dâ—NIS reporteth affirmed that his Loue was crucified as though he would haue saied my naturall and humane loue with all the passions that depend of it is nailed to the crosse I haue put it to death as a mortall Loue which made my heart liue a mortall life and as my Sauiour was crucified and died according to his mortall life to rise againe to an immortall life so did I die with him vpon the Crosse according to his naturall loue which was the mortall life of my soule to th' end I might rise againe to the supernaturall life of a loue which in that it can be exercised in Heauen is also immortall 2. When therefore we see a soule that hath Raptures in Praier by which she goes out of her selfe and mounts vnto God and yet hath no Extasies in her life I meane leades not an exemplar life vnited to God by abnegation of worldly desires mortification of the will and naturall inclinations by an interiour calmenesse simplicitie humilitie and aboue all by a continuall Charitie beleeue it THEO all these Raptures are exceedingly doubtfull and dangerous These are Raptures fit to stirre vp men to admiration but not to sanctifie them For what can it profit the soule to be reared vp in rauishment to God by Praier while in her life and conuersation she is rauished by earthly foule and naturall
vnuested himselfe and going into Iordaine washing himselfe and drinking the waters thereof he thought he saw his Sauiour receiuing Baptisme at his Precursors hand and the holy Ghost descending visibly vpon him in the forme of a doue the Heauens remaining open from whence as it appeared to him the voice of the Eternall Father issued saying This is my beloued Sonne in whom I am pleased From Bethania he takes his way towards the Desert where he beheld with the eyes of his mind the Sauiour of the world-fasting fighting and vanquishing the Enemie together with the Angels who serued him with admirable foode From thence he makes towards the Mount THABOR where he saw our Sauiour transfigured thence to the mountaine of SION where he saw our Sauiour againe as he apprehended vpon his knees in the last supper washing the Disciples feâ—â— aÌ„d then distributing vnto them his sacred bodie in the holy EVCHARISTE he passeth the Torrent of CEDRON and betakes himselfe to the Garden of GETHSEMINâ— where with a most amiable dolour his heart dissolued into teares while he proposed vnto himselfe his deare Sauiour sweating blood in the extreame Agonie which he there endured and soone after takeÌ„ corded aÌ„d led to Hierusalâ— whither also he goes throughly to follow the footesteps of his Beloued and saw him in Imagination haled hither and thither to ANNAS to CAIPHAS to PILATE to HERODE whipped buffetted spit vpon crowned with thornes presented to the people sentenced to death loden with his Crosse which he carries and in carrying it met his dolorous mother and the daughters of Hierusalem bewailing him Finally this deuote Pilgrime mounts vnto the MouÌ„t Caluarie where he sees in Spirit the Crosse laied vpon the ground and our Sauiour quite naked whom they throw downe and most cruelly naile him to it hand and foote He goes on contemplating how they reare vp the Crosse and crucifie him in the aire blood flowing out from euery part of his diuine bodie He lookes vpon the poore sacred virgin traÌ„spearced with the sword of sorrow and then againe he eyeth his crucified Sauiour whose 7. last words he marks with an incomparable loue and at the length he saw him dying soone after dead Then receiuing the wound of thâ— Lance and by that holes passage shewing his Diuine heart then taken downe from the Crosse and carried to his Sepulcher whither still he followes him sending out a Sea of teaâ—es vpon the ground which was watered with his Redeemours blood he enters into the sepulcher and buries his heart with his Maisters bodie afterwards rising with him he goes to Emaus and sees what passed betweene the Maister aÌ„d his two Disciples In fine returning by the Mount Oliuet where thâ— Mysterie of the Ascension was accomplished and there seeing the last prints and footesteps of his heauenly Sauiours feete falling groueling vpon them and kissing theÌ„ a thousand thousand times with the sighes of an infinite loue he begunne to draw towards him the force of all his affections as an Archer the string of his Bowe when he is about to shoote then raising himselfe and stretching his eyes and hands to heauenward O IESVS saied he my sweete IESVS I haue now no further to search and follow thee in Earth Ah then IESVS IESVS my LOVE grant vnto my poore heart that it may follow thee and flie after thee to Heauen and in these feruent words he presently breathed out his sole to Heauen as a blessed arrow which he as a diuine Archer shot at the white of his most happie Obiect But his fellow 's and seruants who saw this Louer so sodainly fall downe as dead amaised at the accideÌ„t raÌ„ne with speede for the Doctor who when he came he found him quite dead and to giue a certaine Iudgment of so sodaine a death he made enquirie of what complection nature and dispositâ—on the deceased partie was and he found that he was of a most sweete aÌ„d amiable nature maruellous deuote and feruent in the loue of God Wherevpon quoth the Doctor doubtlesse his heart split with excesse and feruour of loue And to confirme his iudgment the more he opened him and found this generous heart open with this sacred Motto engrauen in it IESVS MY LOVE Loue then plaied Deaths parte in this heart seperating the soule from the bodie without the concourse of any other cause S. Bernardin of Sienna a learned and pious Authour relates this Historie in the first of his Sermons of the Ascension 3. An other Authour also well neare of the same Age who out of humilitie concealed his name worthy to be named in a booke intitled A MYRROR OF THE SPIRITVALL makes mention of an historie yet more admirable for he saieth that in PROVINCE there liued a Lord much addicted to the Loue of God and exceeding deuote to the Blessed Sacrament Now vpon a time being extreamly afflicted with a disease which caused him coÌ„tinually to reÌ„der the Holy CoÌ„munioÌ„ which was brought vnto him who not daring to receiue it least he might be forced to cast it vp againe he besought the Pastour to applie it at least to his breast and with it to make the signe of the Crosse ouer him This was done and in a moment his breast inflamed with Diuine Loue opened and drew into it selfe the heauenly foode wherin his beloued was contained and at the same instant departed life I must in very deede confesse that this historie is extraordinarie and such as would require a more waightie testimonie yet after the true historie of S. CLARE DE MONTE PALCO which all the world may euen to this day see and that of S. Francis his STIGMATS which is most certaine my soule meets with nothing which is hard to be beleeued amongst she effects of Diuine Loue. That the Sacred Virgin mother of God died of the loue of her Sâ—nne CHAPTER XIII 1. ONe can hardly well doubt but that the great S. Ioseph died before the Passion and death of our Sauiour who otherwise had not commended his mother to S. Iohn And how can one imagine that the deare child of his heart his beloued Nurse-child did not assist him at the houre of his departure Blessed are the mercifull for they shall obtaine mercy Alas how much sweetenesse Charitie and Mercy did this good Foster-father vse towards our little Sauiour at his â—ntrie into this world and who can then beleeue but at his departure out of it that diuine child rendred him the like with an hundredfold filling him with heauenly delights Storks are the true representations of the mutuall pietie of children towards their parents and of parents towards their children for being flitting birds they beare their decrepit parents with them in their iorney as their parents had borne them while they were yet young in the like occasion While our Sauiour was yet a little babe the great S. Ioheph his Foster-Father and his most glorious Virgin-mother had many a time borne him but especially in their iorney from Iudea
to Egipt ād from Egipt to Iudea Ah who can then doubt but this holy Father being come to the period of his dayes was reciprocally borne by his diuine Nurse-child in his passage from this to another life into Abrahams bosome to translate him from thence to Glorie in the daie of his Ascension A Saint that had loued so much in his life could not die but of loue for his heart not being able to loue his deare IESVS so much as he desired while he continued amongst th◠distractions of this life and hauing alreadie performed the dutie which he ought to his non-age what remained but that he should saie to the Eternall Father O Father I haue accomplished my charge and then to the Sonne ◠my child as thy heauenly Father put thy tender bodie into my hands the daie of thy cōming into this world so doe I render vp my soule 〈◊〉 thyne this daie of my departure out of this world 2. Such as I conceiue was the death of this great Patriarch a man elected to performe the most deare and louing offices that euer was or shall be performed to the Sōne of God saue those that were done by the Sacred Spouse the true naturall mother of the saied sonne of whom it is not possible to make a conceit that she died of any other kind of death then of loue A death the most noble of all and consequently due to the most noble life that euer was amongst creaturs A death whereof the very Angels would desire to die if die they could If the primatiue Christians were saied to haue but one heart and one soule by reason of their perfect mutuall loue If S. Paule liued not himselfe but IESVS CHRIST liued in him by reason of the close vnion of his heart to his Maisters wherby his soule was as dead in the heart which it quickened to liue in the heart of the Sauiour which it loued O Good God how much more true it is that the Sacred Virgin and her Sonne had but one soule one heart and one life so that this heauēly mother in liuing liued not but her sonne liued in her She was a mother the most louing and the most beloued that euer could be yea louing and beloued with a loue incomparably more eminent then that of all the Orders of Angels and men like as the names of an onely Mother and an onely Sonne are names passing all other names in matter of loue and I saie of an onely mother and an onely Sonne because all the other sonne◠of men doe diuide the acknowledgment of their production betwixt their Father and mother but in this sonne as all his humane birth depēds of his mother alone who alone contributed that which was requisite to the vertue of the holy Ghost for the cōception of this heauenly child so to her alone all the loue which sprung from that production was rendred as due In such sort that this Sonne and this mother were vnited in an vnion by so much more excellent as her name in loue is different and aboue all other names for which of the Seraphins can saie to our Sauiour thou art my true Sonne and as such I loue thee And to which of his creaturs did our Sauiour euer saie Thou art my true mother and as my true mother I loue thee Thou art my true mother entirely myne and I am thy true sonne wholy thyne And if a louing seruant durst and did indeede saie that he had no other life then his Maisters Alas how confidently and feruently might this mother proclame I haue no life but the life of my Sonne my life is wholy in his and his wholy in myne for there was not a meere vnion but an vnitie of hearts betwixt this mother and this sonne 3. And if this mother liued by her Sonns life she also died of her Sonns death for such as is the life such is the death The Phenix as the report goes growen very aged gathers together in the top of a mountaine a quantitie of aromaticall woods vpon which as vpon he bed of honour she goes to end her dayes for when the Sunne being at his highest doth streame out his hotest beames this most singular bird to contribute the aduantage of action to the Sunns ardour ceaseth not to beate with her wings vpon her bed till she haue made it take fire and burning with it she consumes and dies in those odoriferous flames In like manner THEO the virgin Marie hauing assembled in her heart all the most amiable Mysteries of the life and death of her sonne by a most liuely and continuall memorie of them and withall RECTA LINEA receiuing the most ardent inspirations which her Sonne the Sonne of Iustice darted vpon mortalls euen in the heate of his charitie And further of her part making a perpetuall motion of Contemplation in the end the sacred fire of this heauenly loue did wholy consume her as an Holocaust of sweetenesse so that she died of it her soule being altogether rauished and transported into the armes of her Sonns loue O death louingly vitall ô Loue vitally mortall 4. Many sacred Louers were present at our Sauiours death amongst whom such as did most loue did also most greeue for Loue was then sleeped in griefe and griefe in Loue and all such as were feruent in loue towards their Sauiour fell in loue with his passion and paine But the sweete mother who passed all in loue receiued a deeper wound from the sword of griefe then all the rest Her Sonns paine was then a sharp sword which rāne through his mothers heart it being glewed ioyned ād vnited to her sonns in so perfect an vnion that nothing could hurt the one which did not as deeply hurt the other Now this motherly heart being in this sort wounded with loue did not onely not seeke to haue her wound cured but euen loued her wound better then all cures dearely conseruing the darts of sorrow which she had receiued in her heart because it was loue that shot them at her and continually desiring to die of thē as her sonne died thereof who as the holy Scripturs and all the Doctours doe witenesse died amidst the flames of Charitie a perfect HOLOCAVST for all the sinnes of the world That the Glorious virgin died of an extreamely sweete and calme loue CHAPTER XIV 1. OF one side it is saied that our B. Ladie reuealed to S. Mathilda that the sickenesse whereof she died was no other thing then an impetuous assault of loue Yet S. Brigit and S. Iohn Damascen doe witnesse that she died an exceeding peaceable death and both are true THEOTIME 2. The starres are wonderfull delightfull to behold and cast out pleasing shines yet if you haue noted it they bring forth their rayes by way of gatterings sparklings and dartings as though they were deliuered of their light by trauell at diuers essayes whether it be that their weake light cannot keepe a continuall equalitie of action or
our fâ—â—ble â—ight cannot constantly and steaddily behold them by reason of the great distance So ordinarily Saints that die of loue experience in themselues a great varietie of accidents and symptomes thereof before they come to their eÌ„d many sobings many assaults many extasies many laÌ„guors many agonies and one would thinke that their Loue brought forth their happie death by trauell and 〈◊〉 endeuours which happens by the weaknesse of their loue which is not as yet perfectly perfect so that it cannot continew affection with an equall steadfastnesse 3. But in the B. Virgin it was a quite other thing for as we see the faire AVRORA encrease not at diuers essayes and ierts but by a coÌ„tinued dilatation and encrease which is in a sort insensibly sensible so that she is indeede seene to encrease her light yet so softly that no interruption seperation or discontinuation can be apprehended therein So God's loue did euery moment encrease in the Virginall heart of this glorious Ladie but by a gentle smooth and continued encrease without agitation tosse or violence at all Ah no THEO we must not admit any forcible agitation in this celestiall loue of the virgins motherly heart for loue of it selfe is sweete gracious peaceable and calme And if it doe sometimes assault and make force against the mind it is because it meetes with opposition But when the passages of the soule lye open to it without oppositioÌ„ or coÌ„tradiction it peaceably makes progresse with an incoÌ„parable sweetenesse Thus then holy loue exercised its force vpon the virginall heart of the Sacred mother without force or violent boisterousnesse because it found therein neither stop nor staie For as we see great riuers froth and flash back againe with a great noise in craggie corners where the points or shelues of rockes doe oppose themselues and hinder the waters course while contrariwise they dâ—ie smoothly without violence glid and steele ouer the plaines So diuine Loue meeting with many impeachments and oppositions in humane hearts as in truth all hearts haue them though differently makes force fighting against naughtie inclinations beating the heart thrusting the will forwards by diuers shuggs aÌ„d sundrie essayes to make way be made to it selfe or at least to ouerpasse the obstacles But all things in the B. Virgin did helpe and second the course of heauenly loue making in her a greater progresse and encrease then in all other creaturs yet a progresse that was infinitly sweete peaceable aÌ„d calme No she sownded not with loue or compassion at the foote of her crucified sonne though there she had the most hote aÌ„d stinging fit of loue that euer heart could thinke for though it was an extreame fit yet was it equally strong and sweete powerfull and calme actiue and peaceable composed of a sharpe yet sweete heate 4. I doe not denie THEO that there were two portions in the B. Virgins soule and consequently two appetits the one according to the Spirit and superiour reason the other according to sense and inferiour reason so that she could feele the oppositions and contrarieties of both the appetits for this trouble did euen our Sauiour her sonne endure But I affirme that all affections were so well ordered and â—anged in this heauenly mother that diuine Loue did most peaceably exercise in her its power and dominion without being troubled by the diuersitie of wills and appetits or contrarietie of the senses because the oppositioÌ„s of the naturall appetite and motion of the senses did neuer come to be so much as a veniall sinne but contrariwise all these were holily and faithfully imploied in the seruice of diuine Loue for the exercise of other vertues which for the most part cannot be practised but amongst difficulties oppositions and contradictions 5. Thorneâ— in the common opinion are not onely differeÌ„t from flowers but contrarie to them and it seemes it were better if there were none in the world which made S. Ambrose thinke that but for sinne there had bene none at all But yet â—ith there are some the carefull husbandman doth fetch profit out of theÌ„ making there hedges and inclosurs about his closes and springing trees being their defence and rampire against cattell So the Glorious virgin hauing had a part in all humane miseries sauing such as doe directly tend to sinne she imploied them most profitably to the exercise and encrease of holy vertues of Hope Temperance Iustice and Prudence Pouertie Humilitie Sufferance and Compassion So that she was so farre from hindring that she did euen assist and strengthen heauenly loue by continuall exercises and aduancements And in her Magdalen did not trouble the attention wherewith she receiued from her Sauiour the impressions of loue for all Martha's heate and sollicitude She hath made choice of her Sonn's loue and not any thing doth depriue her of it 6. The ADAMANT as euery one knowes THEO doth naturally draw Iron vnto it by a secreet and most wonderfull vertue yet 5. things there are which doe hinder this operation 1. a too great distance 2. a DiamaÌ„t interposed 3. if the IroÌ„ be greesed 4. if it be rubbed with an onyon 5. if it be too waightie Our heart is made for God who doth continually allure it neuer ceasing to throw his baits into our hearts But fiue things doe hinder the operatioÌ„ of his draughtes 1. Sinne which puts vs at a distance with God 2. affection to riches 3. sensuall pleasures 4. Pride and vanitie 5. self-loue together with the multitude of inordinate passions which it brings forth and are to vs an ouercharging load bearing vs downe But none of these hindrances had place in the Glorious virgins heart 1. she was perpetually preserued from all sinne 2. perpetually most poore of heart 3. perpetually most pure 4. perpetually most humble 5. perpetually a peaceable Mistresse of all her passions and exempt from the rebellion which self-loue raiseth against the loue of God And therefore as Iron if it were quit of all obstacle yea euen of its owne waight were powerfully yet softely aÌ„d with aÌ„ equall draught drawne by the AdamaÌ„t yet so that the draught should still be more actiue and forcible as they came nearer the one to the other and the motion nearer to its end So the most holy Mother hauing nothing in her which hindred her Sonns diuine Loue she was vnited vnto him in an incomparable vnion by gentle extasies without trouble or trauell Extasies in which the sensible powers ceased not to performe their actions without disturbing the vnion of the mind as againe the perfect application of her mind did not much diuert her senses So that this virgins decease was more sweete then could be imagined drawen delightfully by the sent of her Sonns perfums and she most amiably springing after their sacred sweetenesse euen into the bosome of her Sonns Bountie And albeit this holy soule did extreamely affect her most holy most pure and most amiable bodie yet did she forsake it without paine
the Loue that strikes straight through afflictions towards the will of God walkes in assurance For affliction being in no wise amiable in it selfe it is an easie thing to Loue it onely for his sake that send 's it The hounds in spring time are euery foote at default finding hardly any sent at all because the hearbes and flowres doe then smell so freshly that the freshnesse put downe the rowt or sent of the Hart or hare In the spring time of consolations Loue is scarcely acquainted with Gods pleasure because the sensible pleasure of the consolation doth so allure the heart that it troubles the attention which it ought to haue to the will of God S. CATHARINE hauing from our Sauiour her choice of a Crowne of gold or a crowne of thornes choosed this as better suteting with Loue. A desire of sufferance saieth the B. ANGELA FOLIGNY is an infallible marke of Loue and the great Apostle cries out that he glories onely in the Crosse in infirmitie in persecution Of the vnion of our will to the Diuine will in spirituall afflictions by resignation CHAPTER III. 1. THe Loue of the Crosse makes vs vndertake voluntarie afflictions as for example fasting watching haire-shirts and other tamings of the bodie renouÌ„ce pleasures honours aÌ„d riches aÌ„d loue in these exercises is very delightfull to the beloued yet more when we receiue with patience sweetenesse and mildnesse the paines torments and tribulations by reason of the Diuine will which sends vs them But Loue then is at its hight when we receiue afflictions not with patience and sweetnesse onely but we doe euen cheerish loue and embrace theÌ„ in regard of the Diuine will whence they proceede 2. Now of all the essayes of perfect Loue that which is practised by the repose of the mind in spirituall tribulations is doubtlesse the most pure and highest The B. ANGELA OF FOLIGNY makes an admirable description of the interiour panges which sometimes she felt saying that her soule was tortured like to one who being tyed hand and foote should be hung by the necke without being strangled but should hang in this estate betwixt death and life without hope of helpe and neither being able to keepe herselfe vpon her feete nor assist herselfe with her hands nor crie out nor yet sigh or moane So it faires THEO the soule is sometimes so ouercharged with interiour afflictions that all her faculties and powers are oppressed by priuation of all that might releiue her and by apprehension and impression of all that might attristate her So that at the imitation of her Sauiour she begins to be troubled to feare to be disamayed and at length to waxe sad with a sorrow like vnto that of one dying Whence she may rightly saie My soule is heauie euen to death and with her whole hearts consent she desirs petitions supplicats that if it be possible this Calice may passe hauing nothing left her saue the very supreame point of her Spirit which cleeuing hard to the Diuine heart and will saieth in a most sincere submission O eternall Father ah not myne but thy will be done And which is diligently to be noted the soule makes this resignation amidst such a world of troubles contradictions repugnances that she doth euen hardly perceiue that she makes it at least it seemes to her to be done so coldly that it is not done from her heart nor as it were fitting since that which passeth there in fauour of the Diuine will is not onely done without delight and contentment but euen against the pleasure and liking of all the rest of the heart whom loue permits to bemoane her selfe at least to moane that she cannot bemoane herselfe and to sigh out all the LAMENTATIONS of IOB and Hieremie yet with charge that a sacred peace be still conserued in the very bottome of the heart in the highest and most delicate point of the Spirit and this submissiue peace is not tender or sweete nor yet in a manner sensible though otherwise sincere stroÌ„g inuincible aÌ„d full of Loue aÌ„d it seemes to haue betakeÌ„ it selfe to the very eÌ„d of the Spirit as into the dungeoÌ„ of the Fort where it remaines corragious though all the rest be taken and pressed with sorrow And by how much the more Loue in this case is depriued of all helpes forsaken of all the aide of the vertues and faculties of the soule by so much it is more to be prised for conseruing constantly its fidelitie 3. This vnion or conformitie to the diuine pleasure is made either by a holy resignation or a most holy indifferencie Now Resignation is practised with a certaine force and submission one would willingly liue in lieu of dying yet since it is Gods pleasure that die we must we yeeld to it We would willingly liue if it pleased God yea further we would willingly that it were his pleasure to prolong life we die willingly yet more willingly would we liue we departe with a reasonable good will yet would we stay with a better IOB in his afflictions made an act of resignation since we haue receiued the good saied he from the hand of God why shall we not sustaine the the toyles and vexations which he doth send vs marke THEO how he speakes of sustaining supporting enduring as it hath pleased our Lord so was it done our Lords name be praised These are the words of resignation and acceptance by way of sufferance and patience Of the vnion of our will to Gods will by Indâ—fferencie CHAPTER IV. 1. REsignation preferrs Gods will before all things yet doth it Loue many other things besides the will of God but Indifferencie passeth Resignation for it Loues nothing but meerely for the Loue of Gods will in so much that nothing at all can stirre the indifferent heart in the presence of the will of God True it is the most indifferent heart in the world may be touched with some affection while yet it discouers not where the will of God is Eliezer being come to the fountaine of HaraÌ„ had a full view of the virgin Rebecca aÌ„d without doubt saw her too too faire and pleasing howbeit he staied himselfe in an indifferencie till he knew by a signe from God that the Diuine will had ordained her a wife for his Maisters sonne for then he presented her with the eare-iewels and bracelets of gold Contrariwise if IACOB had onely loued in Rachel the alliance with Laban to which his Father Isaac had obliged him Lya had bene as deare vnto him as Rachel they being doth Labans daughters and consequently his Fathers will had bene as well fulfilled in the one as in the other But because beyoÌ„d his Fathers will he coueted to satisfie his owne liking taken with the beautie and louelinesse of Rachel he was troubled to Espouse LYA yet by resignation tooke her against his owne liking 2. But the indifferent heart stands not thus affected for knowing that tribulation though she be hard-fauered as another LYA leaues
anguishes succourlesnesse interiour oppressions such as neuer was or shall be For though the supreame portion of his soule did soueraignely enioye eternall glorie yet would not Loue let glorie spred its delightes neither in his sense imagination or inferiour reason but left the whole heart exposed in this sort to the mercy of sorrow and distresse 5. Ezechiel had a vision of a picture of a hād which tooke him by an onely locke of his head-haire and hoist him vp into the aire In like manner our Sauiour reared vp into the aire vpon the Crosse seemed to be held in his Fathers hand by the very extreamitie of the Spirit and as it were by one haire of his head which being touched by the sweete hand of his eternall Father receiued a soueraigne abundāce of Felicitie all the rest being drunke vp in sorrow and griefe Wherevpon he cries out My God why hast thou forsaken me 6. They saie that the fish termed the Lanterne of the Sea in the midst of the tempest thrusts her tongue out of the water which is so bright shining and cleare that she serue the marriners for light-houses or Beacons so in the midst of passions wherewith our Sauiour was beset all the faculties of the soule were swallowed vp and buried in the torment of such a number of paines excepting onely the point of his Spirit which being free from all paine remained bright and light with glorie and felicitie O how blessed is the Loue which raignes in the top of a faithfull soule while it is tossed vpon the billowes and waues of interiour tribulations Of the practise of the louing indifferencie in things belonging to the seruice of God CHAPTER VI. 1. Scarcely can we discouer the Diuine pleasure but by the euents and as long as it is vnknowen vnto vs we must adheare close to the will of God which is alreadie declared and signified vnto vs but as soone as the Diuine Maiesties pleasure appeares we must presently and louingly submit our selues vnto it 2. My mother or my selfe all is one are sicke in bed what doe I know whether it be his will that death should ensue verily I am ignorant of it yet know I well that in the interim till the euent arriue he hath ordained by his signified will that I vse meanes conuenient for the cure I will therefore faithfully doe myne endeauour not omitting any thing that I can well contribute to that effect But if it be the Diuine pleasure that the remedies should not preuaile against the disease which brings death with it as soone as I shall haue intelligence thereof by the euent I will louingly yeeld to it in the point of my heart maugre all the opposition of the inferiour powers of my soule I Lord will I saie it is my will because thy GOOD PLEASVRE is such so it hath pleased thee and so it shall please me who am the most humble seruant of thy will 3. But if the Diuine pleasure were declared vnto me before the euent thereof as was the manner of his death to the great S. Peter to the great S. PAVLE his shakles and prisons to Hieremie the ruine of his deare Hierusalē to Dauid the death of his sonne then I were at the same instant to vnite my will to Gods in imitation of the great Abraham and with him if we had such a command we were to vndertake the execution of the eternall Decree euen in the slaughter of our owne childrē O admirable vnion of this Patriarch◠to the will of God who beleeuing that it was the Diuine pleasure that he should sacrifice his child willed and enterprised it so couragiously Admirable that of the child who so meekely submited himselfe to his Fathers sword to haue Gods will performed at the price of his owne blood 4. But note here THEO a marke of the perfect vnion of an indifferent heart with the Diuine pleasure behold Abraham with the sword in his hand his arme extended readie to lend death's-blow to his onely deare Sōne this he did to please the Diuine pleasure and see at the same instant an Angell who of the part of the saied Pleasure sodainely stops him and presently he waighes his blow equally readie to sacrifice or not to sacrifice his sonne his life and death being all one to him in the presence of Gods will When God giues him order to sacrifice his Sonne he is not sorrowfull when he dispenseth with the order giuen he is not ioyfull All is one to this resolute heart so Gods will be done 5. Yes THEO for God oftentimes to exercise vs in this holy indifferencie inspires vs with high designes which yet he will not haue accomplished and as then we are boldly couragiously and cōstantly to set vpon and pursue the worke to our power so are we sweetly and quietly to submit our selues to the euent of our entreprise such as it pleaseth God to send vs. S. LEWES by inspiration passed the Sea to conquer the holy Land the successe answered not his expectation he sweetly submitted hīselfe to it I doe more esteeme the tranquillitie of this submission then the magnanimitie of his enterprise S. FRANCIS went into Egipt to conuert the infidels or amongst the infidels to die a Martyre such was the will of God yet he returned without performing of either and that was also Gods will It was also the will of God that S. ANTONIE of Padua both desired Martyrdome and obtained it not The B. Ignatius of Loyola hauing with such paines put on foote the Companie of the name of IESVS whereof he saw so faire fruit and foresaw much more in the tyme to come durst yet promise himselfe that though he should see it dissolued which was the sharpest displeasure that could befall him with in halfe an houre after he would be resigned and appease himselfe in the will of God Iohn Auila that holy and learned Preacher of Andalusia hauīg a designe to erect a cōpanie of reformed Priests for the aduancement of Gods glorie wherein he had alreadie made a good step as soone as he saw that of the Iesuites on foote which he thought did suffice for that time he presently stopt his designe with an incomparable meecknesse and humilitie O how happie are such soules as are couragious and forceable in the enterprises to which God inspires them and withall tractable and facile in giuing them ouer when God doth so dispose These are markes of a most perfect indifferencie to leaue of doing a good when God pleaseth and to returne in the halfe way when Gods will which is our Guide doth ordaine it Ionas was much to blame to suspect that God did not accomplish his Prophesie vpon the NINIVITS Ionas performed Gods will in denouncing vnto the Niniuits their ouerthrowe but he let his owne will and interest enter into the worke wherevpon seeing that God did not fulfill his prediction according to the rigour of the letter he was offended and murmured vnworthily Whereas if Gods will
thought he walked not he was deliuered and beleeued it not And all this because the wonder of his deliuerance was so great and it did engage his heart in such sort that though he had sense and knowledge enough to doe what he did yeâ— had he not enough to discouer that he did it really and in good earnest He saw indeede the Angell but could not discerne whether it was a true and naturall vision Wherevpon he tooke no consolation in his deliuerie till such time aâ— coÌ„ming to himselfe Now quoth he I know for certaine that God hath sent his Angell and hath deliuered me out of Herods hands and from all the Iewes expectation 2. Now THEO euen after the same manner it goes with a soule which is ouercharged with interiour anguishes for be it that she hath the power to beleeue to hope and Loue her God yet her distresse doth possesse her and make head against her so desperatly that she caÌ„ get no time to make a retreate into her owne quarter and see what is done at home Wherevpon she is conceited that she hath neither faith Hope nor Charitie but onely the shadowes and fruitlesse impressions of the saied vertues which she apprehends in a manner without apprehending them and as strangers not as the Familiars of the soule And if you will but take notice of it you shall find our soules alwayes in this estate when they are fiercely set vpon by some violent passion for they performe many actions as though they were in a dreame with so little feeling that they can scarcely beleeue that the passage is reall Which moued the Psalmist to expresse the greatenesse of the Israelits consolation in their returne from Babilon's Captiuitie in these words VVhen't pleas'd great Sions king to grant Vs freedome from our thrall VVe sâ—em'd to dreame so were we tooke VVith thoughts extaticall And as the holy latine version following the Seauentie hath we were made as men comforted that is the admiration of the good which befell vs was so excessiuely great that it hindred vs from feeling the consolation which we receiued and it seemed to vs that we were not truely comforted nor had any true consolation but onely in a figure and a dreame 3 Such are the feelings of the soule which is tossed in the midst of Spirituall anguishes which doe exceedingly purifie and refine Loue for being stript of all pleasure by mediation whereof she might be ioyned to God she is ioyned and vnited to God immediatly will to will heart to heart without the least mediation of content or any other pretention Alas THEO how the poore heart is afflicted when being as it were abandoned by Loue it lookes round about aÌ„d yet seemes not to find it It is not found in the exteriour senses thy not being capable of it nor in the Imagination which is cruelly tortured by sundrie onsets nor in the vnderstanding distracted with a thousand obscurities of strang discourses and apprehensions and though at length it be found in the top and supreame region of the Spirit where it doth still reside yet doth the soule mistake it and conceiues that it is not it because the thicknesse of darkenesse and distresse doth not permit her to taste the sweetenesse thereof She sees it without seeing it meetes it but doth not know it as though it passed in a dreame onely â—â—r in a Type In this sort Magdalaine hauing met with her deare-Maister receiued no comfort from him for that she did not apprehend that it was he indeede but a Gardener onely 4. But what is the soule to doe that finds her selfe in this case THEO she wots not how to behaue herselfe amidst so many vexations nor hath she any strength left but euen permits her will to die in the hands of Gods will imitating her sweete IESVS who being come to the top of the paines of the Crosse which his Father had ordained and not being able any further to resist the extreamâ—tie of his torments did like the Hart who when he is ruÌ„ne out of breath and oppressed by the hounds yeelding himselfe vp into the huntsmans hands with teares trickling downe sends out his last brayings for so this Diuine Sauiour neere vnto his death and giuing vp his last breath with a loude voice and aboundance of teares Alas quoth he ô Father into thy hands I commeÌ„d my Spirit This was the last word THEO and that by which the beloued sonne gaue a soueraigne testimonie of his Loue towards his Father When therefore all failes vs when our extreamities are growen to their hight this word this disposition this rendring vp of our soule into our Sauiours hands can neuer faile vs. The sonne commended his soule to his Father in this his last and incomparable anguish And we when the conuulsions of spirituall paines shall bereaue vs of all other sort of solace and meanes of resistance let vs commend our soule into the hands of the eternall sonne our true Father and making our hearts in a quiet submission stoope to his good pleasure let vs make ouer our whole will vnto him How the will being dead to it selfe liues entirely to Gods will CHAPTER XIII 1. VVE speake with a singular proprietie of the death of men in our French tongue For we call it an OVERPASSING and the dead theÌ„selues OVERPASSED intimatiÌ„g that DEATH amongst men is but a PASSAGE from one life to another and TO DIE is no other thing but to OVER PASSE the confines of this mortall life to arriue at the immortall True it is our will can no more die then our soule yet doth she sometimes out goe the limits of her ordinarie life to liue wholy in the Diuine will Then it is that she neither cann or will desire any thing at all but giues her selfe ouer totally and without reserue to the good pleasure of the Diuine prouidence moistening and incorporating her selfe with this good pleasure that she is not seene but is hid with IESVS CHRIST in God where she liues not she but the will of IESVS CHRIST in her 2. What becomes of the brightnesse of the starres when the Sunne appeares in our Horison certainely it doth in no wise perish but is drunke vp and spent in the Sunnes singular light with which it is happily mixed and allied And what becomes of mans will when it is entirely deliuered vp to God's pleasure It doth not altogether perish yet is it so drunke vp and dispersed in the will of God that it appeares not nor hath it any other will then the will of God Propose vnto your selfe THEOT the glorious and neuer sufficiently praysed S. Lewes who embarkes himselfe to saile beyond Sea and behold the Queene his deare wife ebarking her selfe together with his Maiestie now if one should haue demanded of this braue Princesse Madame whither doe you tend she would without doubt haue replied I goe whither the king goeth but if one should haue demanded againe saying but doe you know Madame
a more solide and attentiue loue towards her father then though she had sheâ—en her selfe much sollicitous in begging his helpe to her cure in looking how they opened her veine or how the blood span out and in vsing a great deale of ceremonie in rendring him thankes certainely none can make any doubt of it For in taking vpon her the care of her selfe what had she gotten but an vnprofitable anxitie especially her father hauing care enough of her what had looking vpon her arme profited her but haue bene an occasion of horrour And what vertue had she practised in thanking her father saue that of gratitude Did she not better then to occupie her selfe wholy in the Demonstrations of her filiall affection which is infinitly more delightfull to her father then all other vertues 4. Myne eyes are alwayes to our Lord because he will deliuer our feete from the snare Art thou fallen into the snares of aduersitie ah looke not vpon this mishape nor vpon the Gyues wherein thou art caught looke vpon God and leaue all to him he will haue care of thee throwe thy thoughtes vpon him and he will nourrish thee Why dost thou trouble thy selfe with willing or nilling the euents and accidents of this world since thou art ignorant what were best for thee to will and that God will will for thee without thy trouble all that thou art to will for thy selfe Expect therefore in peace of mind the effect of the Diuine pleasure and let his willing suffice thee since he can neuer cease to be good For so he gaue order to his well beloued S. Catharine of Sienna Thinke of me quoth he to her and I will thinke for thee It is a hard thing to expresse to the full this extreame indifferencie of mans heart which is so reduced to and dead in the will of God for it is not to be saied me thinkes that she doth submit herselfe to Gods submission being an act of the soule declaring her consent nor is it to be saied that she doth accept or receiue it for as much as accepting or receiuing are certaine actions which in some sort may be termed passiue actions by which we embrace and take what soections befalls vs nor yet are we to saie that she permits permission being an action of the will and consequently a certaine idle emptie wish that will indeede doe nothing but onely let it be done And therefore me thinke the soule in this indifferecie that willeth nothing but leaues God to will what he pleaseth is to be saied to haue her will in a simple expectation since that to expect is not to doe or act but onely to remaine exposed to some euer And if you marke it the expectation of the soule is altogether voluntarie and yet an action it is not but a meere disposition to receiue whatsoeuer shall happen and as soone as the euents are once arriued and receiued the expectation becomes a coÌ„tentment or repose Marry till they happen in truth the soule is A PVRE EXPECTATION indiffereÌ„t to all that it shall please the Diuine will to ordaine 5. In this sort did our Sauiour expresse the extreame submission of his humane will to the will of his eternall Father The Almightie saieth he hath opened myne eare that is he hath declared vnto me his pleasure touching the multitude of torments which I am to endure and I saieth he afterwards doe not gainesaie or withdraw my selfe what would this saie I doe not gainesaie or withdraw my selfe but this my will is in a simple expectation and is readie for all that God shall send In sequele whereof I deliuer vp and abandone my bodie to the mercy of such as will beate it and my cheekes to such as will make them smart being prepared to let them exercise their pleasure vpon me But marke I praie you THEO that euen as our Sauiour after he had made his Praier of Resignation in the Garden of Oliuet and after he was taken left himselfe to be handled and haled by those that crucified him by an admirable surrender made of his bodie and life into their hands So did he resigne vp his soule and will by a most perfect indiffereÌ„cie into his eternall Fathers haÌ„ds For though he cried out My God My God why hast thou forsaken me Yet was that to let vs vnderstand the reall anguish and distresse of his soule but in no wise to impeach the most holy indifferencie of which it as possessed as shortly after he shewed concluding all his life and passion in these incomparable words Father into thy hands I commend my Spirit Of the perfect stripping of the soule vnited to Gods will CHAPTER XVI 1. LEt vs represent vnto our selues THEO the sweete Iesus in Pilats house where for the Loue of vs he was turned out of his clothes by the soldiers the Ministers of death and not content with that they take the skin with them tearing it with the blowes of rods and whipps as afterwards his soule was bereft of his bodie and his bodie of life by the death which he endured vpon the Crosse But three dayes being once ruÌ„ne ouer the soule by the most holy Resurrection did reinuest her glorious bodie and his bodie its mortall skin wearing sundrie garments now resembling a Gardener now a Pilgrime or in some other guise according as the saluation of man and the glorie of God required LOVE did all this THEO and it is LOVE also that entring into a soule to make it happily die to it selfe and liue to God which doth bereaue it of all humane desires and self-esteeme which is as closely fixed to the Spirit as the skin to the flesh and strips her at leÌ„gth of her best beloued affections as were those which she had to spirituall affections exercises of pietie and the perfection of vertues which seemed to be the very life of the soule 2. Then THEO the soule may by good right crie I haue put of my garment and how can I find in my heart to resume them againe I haue washed my feete from all sorts of affections and can I euer be so mad as to soile theÌ„ againe I came naked out of the hande of God and naked will I returne thither God gaue me many desires and God hath taken them away his holy name be blessed Yea THEO the same God that made vs desire vertues in our beginning aÌ„d which makes vs practise theÌ„ in all occurrences he it is that takes from vs the affection to vertues and all spirituall exercises that with more tranquillitie puritie and simplicitie we should affect nothing but the Diuine Maiesties good pleasure For as the faire Iudith reserued indeede her costly festiuall robes in her Cabinet and yet placed not her affection vpon them nor yet euer wore them in the time of her widowhood saue onely when by God's inspiration she went to ouerthrow Holofernes so though we haue learnt the practise of vertue and the exercise of deuotion yet are we
him to be vnited vnto him and enioyâ— his Loue But all in vaine she shall be as a womaÌ„ who in the panges of child-birth after she haue endured violent paines cruell conuulsions and intollerable panges dies in the end without being deliuered For as soone as the cleare and faire knowledge of the heauenly Beautie shall haue penetrated the vnderstandings of those infortunate wretches the Diuine Iustice shall in such sort depriue the will of her force that she can in no wise loue this obiect which the vnderstanding shall propose vnto her and make cleare to be so amiable and this sight which should beget in the will so great a Loue in lieu thereof shall engender an infinite desolation which shall be made eternall by a memorie of the Soueraigne Beautie they saw which shall for euer liue in these lost soules a memorie voyd of all good yea full of vexations paines torments and endlesse desperations For so much as in the soule shall be found both an imposiblitie yea and a dreadfull and euerlasting auersion and repugnance to loue this so wishfull an Excellencie So that the miserable damned shall liue for euer in a desperate rage to know so soueraignely amiable a perfection without all hope of euer being able to enioye or loue it because while they might haue loued it they would not they shall burne with a thrist so much more violeÌ„t by how much the remeÌ„braÌ„ce of this source of waters of eternall life shall more egge their ardour they shall die immortally as dogges of a famine by so much more vehement by how much their memorie shall more sharpen the insatiable crueltie thereof by calling to mind the heauenly banquet of which they were depriued The damned soules in foming rage Shall wither vp and drie away And nothing shall their griefe asswage VVhat ere their daring hearts essaye I dare not affirme for certaine that the view of Gods Beautie which the damned shall haue in the maÌ„ner of a flash of lightning shall be as bright as that of the Blessed yet shall it be so cleare that they shall see the sonne of maÌ„ in his Maiestie they shall see him whom they pierced and by the view of this glorie shall learne the greatnesse of their losse Ah if God had prohibited man to Loue what a torment would that haue bene to generous hearts what paines would they not vndertake to obtaine permission to Loue him DAVID entred into a very dangerous Combat to gaine the kings daughter and what did not IACOB doe to espouse RACHEL and the Prince SICHEM to haue DINA in marriage The damned would repute them selues Blessed if they could entertaine a hope euer to Loue God And the Blessed would esteeme themselues Damned if they harboured a thought that they should euer be depriued of this sacred Loue. 4. O Good God THEO how gustfull is the sweetenesse of this Commandement seeing that if it pleased the Diuine will to giue it to the damned they would in a moment be deliuered of their greatest misfortune and since the Blessed are not Blessed but by the practise of it ô heauenly Loue how louelie thou art in the fight of our soules And blessed be the Bountie of God for euer who so earnestly commands vs to Loue him though his Loue be otherwise most to be desired and necessarie to our Happinesse and that without it we must necessarily be vnhappie That this Diuine Commandement of Loue tends to Heauen yet is giuen to the faithfuâ—l in this world CHAPTER II. 1. If the law be not iÌ„posed on the iust maÌ„ because he preuenting the lawes and without the laâ—es sollicitation doth performe Gods will by the instinct of Charitie which raignes in his soule how free are we to esteeme the Blessed in Heauen from all commandements since that from the possession of the Bountie and Beautie of the Beloued in which they are a sweete yet ineuitable necessitie to Loue for euer the most holy Diuinitie doth streame out and runne vpon their hearts We shall Loue God aboue THEO not as being tyed and obliged by the law but as being allured and rauished with delight which this so perfectly an amiable obiect shall yeeld vnto our hearts Then the force of the Commandement will cease to the end it may giue place to the force of contentmentâ— which shall be the fruite and crowne of the obseruance of the Commandement We are therefore ordained to the contentment which is promissed vs in the immortall life by meanes of the Commandement giuen vnto vs in this our mortall life in which truely we are strictly bound to obserue it because it is the fundamentall law which the KING IESVS deliuered to the Citizens of this militant HIERVSALEM whereby they may merite the BVRGVERSHIP and ioye of the triumphant HIâ—RVSALEM 2. Certes aboue in heauen we shall haue a heart free from all passions a soule purified from all distractions a Spirit infranchised from contradictions and forces exempt from opposition and therefore we shall Loue God with a perpetuall and neuer interrupted affection as it is saied of the foure sacred beasts which representing the Euangelists doe incessantly praise the Diuinitie O God what a ioye when we being established in those eternall Tabernacles our Spirits shall be in this perpetuall motion in which they shall enioye the so much desired repose of their eternall dilection Happie who in thy Mansion liue And in all Seasons praises giue But we are not to aime at this Loue so exceedingly perfect in this life of death for as yet we haue neither the heart nor the soule nor the Spirit nor the forces of the Blessed It is sufficient for vs to Loue with all the heart and force which we haue While we are little children we are wise like little children we speake like children we Loue like children but when we shall come to our perfect groth aboue we shall be quit of our infancie and Loue God perfectly Yet are we not for all this THEO during the infancie of our mortall life to leaue to doe our best according as it is commanded since it is not onely in our power but is also most facile the whole Commandement being of Loue and of the Loue of God who as he is soueraignely good so is he soueraignely amiable How notwithstanding that the whole heart is imployed in sacred Loue yet one may Loue God diuersly and also many other things together with him CHAPTER III. 1. HE that saieth all excluds nothing and yet a man may be wholy Gods wholy his Fathers wholy his mothers wholy his Princes wholy his coÌ„mon-wealth's his children's his friend 's so that being wholy euery on 's yet he is wholy to all which happens for that the dutie by which a man is wholy on 's is not contrarie to the dutie by which a man is wholy an others 2. Man giues himselfe wholy by loue and with proportion to his loue he bestowes himselfe He is therefore in a soueraigne manner giuen to God when
he loues the Diuine Bountie Soueraignely And hauing once made this kind of donation of himselfe he is to loue nothing that can remoue his heart from God Now neuer doth any loue take our hearts from God saue that which is contrarie vnto him 3. SARA is not offended to spie ISMAEL about her deare ISAAC while his dalliance with ISMAEL is not to slight or disparage her nor is God offended to see other loues liue in vs besids his while we doe conserue for him the reuerence and respect due vnto him 4. Verily THEOT in heauen God will giue himselfe wholy to all and not by halfs since he is a WHOLE that hath no parts yet will he giue himselfe diuersly and with varieties equall to the varietie of the Blessed for though he giue himselfe wholy to all and wholy to each one yet will he neuer giue himselfe totally neither to any one in particular nor to all in generall And we shall giue our selues to him according to the measure in which he giues himselfe to vs For we shall see him indeede face to face as he is in his Beautie and shall loue him heart to heart as he is in his Bountie yet all shall not see him with an equall brightnesse nor loue him with an equall sweetenesse but euery one shall see and loue him according to their particular portion of glorie which the Diuine Prouidence hath prepared for them We shall equally all haue the fulnesse of Diuine Loue marry that fullnesse shall be vnequall in perfection The honie of Narbone is sweete and so is also that of Paris both of them are full of sweetenesse but the one of a sweetenesse better finer aÌ„d more vigorous and though both of them be entirely sweete yet is neither of them totally sweete I doe homage to my Soueraigne Prince as also to him that is next vnto him I present therefor my loyaltie as well to the one as to the other of them yet doe I present it to neither of them totally For in that which I exhibit to my Soueraigne I doe not exclud that which is due to his vaâ—sall next to him nor doe I in this includ that Wherefore it is no wonder if in Heauen where these words THOV SHALT LOVE THE LORD Tâ—Y GOD WITH ALL THY Hâ—ART shall be so excellently practised there be great differences in loue sith we see such diuersitie euen in this mortall life 5. THEO not onely of such as loue God with all their heart some loue him more and some lesse but euen one and the same doth oft passe himselfe in this soueraigne exercise of louing God aboue all things Appelles did at sometimes haÌ„dle his Pencell better then at others sometimes euen out striping himselfe For though commonly he put all his art and all his attention to draw out ALEXANDER THE GREAT yet did he neuer employe it so totally and entirely that he had not yet other tricks of art by which though he neither put to 't more skill nor more affection yet he did it more liuely and perfectly He alwayes imployed all his wit to the good performance of this Table of ALEXANDER because he vsed it without reserue yet sometimes he did it with more grace and felicitie Who knowes not that we make progresse in this holy Loue aÌ„d that the end of Saints is crowned with a more perfect loue theÌ„ their beginning 6. Now according to the phrase of holy Scripture to doe a thing with all ones heart imports onely to doe it willingly and without reserue O Lord saieth Dauid I haue sought thee with all my heart Lord heare me and the holy WORD testifieth that he had truely followed God with his whole heart and yet not withstanding all that it affirmes also that Ezechias had not his equall amoÌ„gst all the kings of Iuda neither before nor after him that he was vnited to God and straied not from him Afterwards treating of IOSIAS it saieth that he had not his fellow amongst all the kings either before or after hiÌ„ that he returned to God with all his heart with all his soule with all his force according to the whole law of MOYSES nor did there any that followed him rise like vnto him Marke then I praie you THEO marke how DAVID EZECHIAS and IOSIAS loued GOD with all their hearts and yet not all three with an equall dilection because some of them had not their like in this Loue as the Sacred Text witnessed All the three loued him each of them with all their heart yet did nere a one of them seperatly nor all three ioyntly Loue him totally but euery one in his particular way so that as all the three were a like in this that they gaue their whole heart so were they vnlike in their manner of deliuering it yea there is no doubt at all but that DAVID taken a part was farre different from himselfe in this Loue and that with his second heart which God created pure and cleane in him and his right Spirit which he renewed in his bowels by holy Penance he sung the Canticle of Loue farre more melodiously then euer he had done with his first heart and Spirit 7. All true Louers are equall in this that all giue all their heart to God and with all their force but vnequall in the diuersitie of giuing it whence one giues all his heart with all his force yet lesse perfectly then the others Some giues it it all by Martyrdome all by virginitie all by puritie all by action all by contemplation all by a pastorall function and though all giue it all by the obseruance of the Commandements yet doth some one giue it with lesse perfection then the others 8. EueÌ„ so IACOB hiÌ„selfe who was called the HOLY-of-GOD in DANIEL and whoÌ„ God protesteth that he loued confesseth ingeniously that he had serue LABAN with all his strength and why did he serue LABAN but to obtaine RACHEL whom he loued with all his forces He serues LABAN with all his forces he serues GOD with all his forces he Loues RACHEL with all his forces he Loues GOD with all his forces yet Loues he not RACHEL as GOD nor GOD as RACHEL He Loues GOD as his God aboue all things and more then himselfe he Loues RACHEL in qualitie of a wife and as himselfe he Loues God with an absolute and soueraignely supreame Loue and RACHEL with the cheefest nuptiall Loue. Nor is the one of the Loues contrarie to the other since that of RACHEL doth not violate the priuiledges and soueraigne aduantages of the Loue of GOD. 9. So that our Loue to God THEO takes its worth from the eminencie and excellencie of the motiue for which and according to which we Loue him in that we Loue him for his soueraigne infinite goodnesse as God and according as he is God Now one drope of this Loue is better of more force and value then all the other Loues that can euer enter into the hearts or amongst the Quires
of Angels For while this Loue liues it raignes and bears the Scepter ouer all the affections making his will preferre God before all things indifferently vniuersally and absolutely Of two degrees of perfection in which this Commandement may be kept in this mortall life CHAPTER IV. 1. VVHile the great king Salomon enioying as yet the Spirit of God cōposed the sacred Canticle of Canticles he had according to the permission of those ages great varietie of dames and damsells dedicated to his Loue in diuers conditions and qualities For 1. there was one that was his singularly deare and wholy perfect one most rare as a singular doue with which the others entred not into comparison and for this reason she was called by his owne name SVNAMITE 2. There were sixtie which next to her had the first ranke of honour and estimation and were called Queenes Besids which there were thirdly Fourescore Dames which were not indeede Queenes yet were companions of his Royall bed in qualitie of honorable and lawfull friends 4. and lastly there were young damsells without number reserued in expectation as a seedeplat to succeede in the places of the former when they should fall into decaye Now by the IDEA of that which passed in his Palace he described the diuers perfections of soules who in time to come were to adore Loue and serue the great PACIFICALL KING IESVS CHRIST our Sauiour amongst which there are some who being newly freed from sinne and resolued to Loue God are yet Nouices Apprentises tender and feeble So that they Loue indeede the Diuine sweetenesse yet with such mixture of other different affections that their sacred Loue being as yet in its Nonage they Loue together with our Sauiour many superfluous vaine and dangerous things And as a PHENIX newly hatch't out of her sinders hauing as yet her plumes tender and nice and hauing on her first downes can onely essay a short flight in which she is rather saied to hop then to flie so these tēder and daintie young soules newly borne of the ashes of their Penance cannot as yet take a high flight and sore a aboue in the aire of holy loue beīg held captiues by the multitude of wicked inclinations and depraued customes in which the sinnes of their life past had left them They are yet liuing quickned and feathered with Loue yea and with true Loue too else had they neuer forsakē sinne yet with a Loue as yet feeble young and enuironed with a number of other Loues and which cannot produce fruite in such abundance as otherwise it would doe if it had the full possession of the heart in its hands 2. Such was the Prodigall Sonne when quitting the infamous cāpanie and custodie of swine amongst which he had liued he returned into his fathers armes halfe naked all to be dabed durted and stinking of the filth which he had contracted in the companie of those vncleane beasts For what is it to forsake the swine but to reclame ones selfe from sinne and what is it to returne all ragged tattered and stinking but to haue our affections engaged in the habits and inclinations which tend to sinne yet was he possessed of the life of the soule which is Loue. And as a Phenix rising out of her ashes he finds himselfe newly risen to life He was dead quoth his Father and is returned to life he is reuiued Now Salomons Friends were called young daughters in the Canticles for as much as hauīg tasted the odour of the Spouse his name which breathes nothing but Saluation and Mercy they Loue him with a true Loue but a Loue which is as themselues in its tender age for euen as young girles doe Loue their husbands well if they haue them yet leaue not off much to affect their toyes triffles ād companions with whom they were wont desperatly to loose themselues in playing dancing and fooling in busying themselues with little birds little dogges squirills and the like bables So the yoūg and Nouice-soules haue truely an affection to the sacred Spouse yet admit they with it a number of voluntarie distractions and incumbrances so that louing him aboue all things they doe yet busie themselues in many things which they Loue not like him but besids him out of him and without him for as small irregularities in words in gestures in clothes in pastimes and fond trickes are not properly speaking against the will of God so are they not according to it but out of it and without it 3. But there are certaine soules who hauing alreadie made some progresse in the Loue of God haue also cut off the affections they had to dangerous things and yet doe entertaine dangerous and supersluous Loues because they Loue with excesse and Loue that which God ordaines they should Loue with a Loue too nice and passionate It stood with Gods pleasure that ADAM should loue EVE tenderly yet not in that degree of tendernesse that to content her he should haue violated the order giuen him by his Diuine Maiestie He loued not then a superfluous thing nor a thing in it selfe dangerous but he loued it superfluously and dangerously The loue of our Parents friends and Benefactours is in it selfe according to GOD yet we may affect it with excesse as we may also our vocations be they neuer so spirituall and our exercises of deuotion which yet we ought so greately to affect may beloued inordinatly to wit if we preferre them before obedience or a more generall good or in case we loue them in qualitie of LAST END being the onely meanes and furtherances to our finall pretention which is DIVINE LOVE And those soules which Loue nothing but that which God would haue them to Loue and yet doe exceede in the manner of louing doe truly Loue the Diuine Goodnesse aboue all things yet not in all things for the things which not onely by permission but euen by command they are to Loue according to God they doe not onely Loue according to God but for other causes and motiues which though indeede they be not contrarie to God yet are they out of him so that they resemble the Phenix who hauning gotten her first feathers and beginning to waxe strong doth forthwith hoist her selfe vp into the open aire yet is not long able to continew flight but is forced to light often vpon the ground to take breath Such was the poore young man who hauing from his tender age obserued Gods Commandements desired not his neighbours goods yet affected his owne too tenderly So that when our Sauiour gaue him Counsell to giue them to the poore he became sad and melancholie He loued nothing but that which he might lawfully loue but he loued it with a superfluous and too obliging an affection It is plaine therefore THEO that these soules loue too ardently and with superfluitie yet loue they not the superfluities but onely the thing which is to be loued And herevpō they doe enioye the marriage bed of the heauenly Salomō
and fantomes of pleasurs for which we cast off the loue of the heauenly Spouse And how can we then truely saie that we loue him since we preferre so friuolous vanities before his grace 5. Is it not a deplorable wonder to see a DAVID so noble in surmounting hatred so generous in pardoning iniuries and yet so impotently iniurious in mater of Loue that not being satiated with the vniust detaining of a number of wiues he must needes yet wrongfully vsurpe and take away by rape the poore Vrias his wife Yea and by an insupportable treacherie put to slaughter her poore husband that he might the better enioye the Loue of his wife Who would not admire the heart of a SAINT PETER which was so brauely bold amidst the armed soldiers that he of all his Maisters troupe was the first and onely man that drew and layed about him and yet a little after so cowardly amongst vnarmed women that at the worde of a wench he denied and detested his Maister And how can it seeme so strange to vs that Rachel could sell the chast embracements of her Iacob for Aples of the Mandragore since that Adame and Eue forsooke euen grace for an Aple and that too presented by a Serpent 6. In fine I will tell you a word worthy of note Heretikes are Heretikes aÌ„d beare the name of such because of the Articles of Faith they choose at their gust and pleasure what likes them best and those they beleeue reiecting and disauowing the others And Catholiks are Catholiks because without choice or election at all they embrace with an equall assurance and without reserue all the faith of the Church Now it happens after the same manner in the Articles of Charitie It is an herasie in sacred loue to make choice of Gods Commandements which to obserue and which to violate He that saied thou shalt not kill saied also thou shalt not commite adulterie It is not then for the loue of God that thou killest not but it is some other motiue that makes thee rather choose this commandement then the other A choice that hatcheth heresie in matter of Charitie If one should tell me that he would not cut my arme out of a loue to me and yet would pull out myne eyes breake my head or ruÌ„ne me quite through ah should I saie with what face can you tell me that it is in respect of my Loue that you wound not myne arme since you make no difficultie to pull out myne eyes which are no lesse deare vnto me yet since you ruÌ„ne me quite through the bodie with your sword which is more perilous for me It is an Axiome that good comes from an entire cause but euill from each defect That the act of Charitie be perfect it must proceede from an entire generall and vniuersall Loue which is extended to all the Diuine Commandements And if we faile in any one CommandemeÌ„t loue ceaseth to be entire and vniuersall and the heart wherein it harbers cannot be truely called a louing heart nor consequently a truly good one That we are to Loue the Diuine Goodnesse soueraignely more then our selues CHAPTER X. 1. Aristotle had reason to saie that GOOD is indeede amiable but principaly euery ones proper good to himselfe so that the Loue which we haue to others proceedes from the loue of our selues for how could a Philosopher saie otherwise who did not onely not Loue God but hardly euen euer spoke of the Loue of God howbeit the Loue of God doth preceede all the Loue of our selues yea euen according to the naturall inclination of the will as I declared in the first booke 2. Certes the will is so dedicated and if we may so saie consecrated to goodnesse that if an infinite goodnesse were clearely proposed vnto it vnlesse by miracle it is impossible that it should not soueraignely loue it yea the Blessed are rauished and necessitated though yet not forced to loue God whose soueraigne beautie they clearely see which the Scripture doth sufficiently shew in coÌ„paring the contentment which doth fill the hearts of the happie inhabitants of the heauenly Hierusalem to a torrent or impetuous floode whose waters cannot be kept from spreeding ouer the neighbour plaines 3. But in this mortall life THEO we are not necessitated to loue soueraignly because we see him not so clearely In Heauen where we shall see him face to face we shall loue him heart to heart that is wheÌ„ we shall all see the infinitie of his beautie euery one in his measure with a soueraignely cleare sight so shall we be rauished with the loue of his infir it goodnesse in a soueraignely strong rauishment to which we neither would if we could nor can if we would make any resistance But here belowe when we behold not this Soueraigne Bountie aÌ„d Beautie but onely enter view it in our obscurities we are indeede inclined and allured yet not necessitated to Loue more then our selues but rather the contrarie and albeit we haue a holy naturall inclination to loue the Diuinitie aboue all things yet haue we not the strength to put it in execution vnlesse the same Diuinitie infuse holy charitie supernaturally into our heart's 4. Yet true it is that as the cleare view of the Diuinitie doth infallibly beget in vs a necessitie of louing it more then our selues so the enterview that is the naturall knowledge of the Diuinitie doth produce infallibly an inclination and pronenesse to loue it more theÌ„ our selues for I praie you THEOT since the will is wholy addicted to the loue of GOOD how can it in any degree know a soueraigne GOOD without being more or lesse inclined to loue it soueraignely Now of all the Good 's which are not infinite our WILL willeth alwayes in her affection that which is nighest to her but aboue all her owne But there is so little proportion betwixt an infinite and finite GOOD that our will hauing knowledge oâ— an infinite GOOD is without doubt put in motion inclined and incited to prefere the friendshipe of the Abisse of this infinite goodnesse before all other loue yea euen the loue of our selues 5. But principally this inclination is strong because we are more in God then in our selues we liue more in him then in our selues and are in such sort from him by him for him and to him that we cannot in very deede hit of what we are to him and he is to vs but we are forced to crie out I am thyne Lord and am to belong to none but to thee my soule is thyne and ought not to liue but by thee my will is thyne and ought not to loue but for thee my Loue is thyne and is onely to tend to thee I am to loue thee as my first PRINCIPLE sith I haue my beeing from thee I am to loue thee as myne end and Center since I am for thee I am to loue thee more then myne owne being seeing eueÌ„ my Bâ—EING doth sublist by thee I am to loue
thee more then my selfe since I am wholy thyne and in thee 6. And in case there were or could be some Soueraigne GOOD whereof we were independent yet so as that we could vnite our selues vnto it by loue we should euen be incited to loue it more then our selues seeing that the infinitie of it's sweetenesse would be still Soueraignely more powerfull to allure our will to it's loue then all the other yea euen our owne proper GOODS 7. But if by imagination of a thing impossible there were an infinite goodnesse whereof we had no dependance at all and wherewith we could haue no kind of vnion or communication we should yet verily esteeme it more then our selues For we should plainely know that being infinite it were more estimable and amiable then we and consequently that we should make simple wishes to be able to loue it Yet properly speaking we should not loue it sith that loue aimes at vnioÌ„ and much lesse can we haue Charitie towards it since that Charitie is a Friendshipe and Friendshipe cannot be vnlesse it be reciprocall hauing for it's grownd-worke COMMVNICATION and VNION for it's end This I saie for certaine chimericall and vaine wits who vpon impertinent imaginations doe role melancolie discourses vp and downe their mind to their owne maine vexation But as for vs THEOT my deare friend we see plainly that we cannot be true men without hauing an inclination to loue God more then our selues nor true Christians without practising this inclination Let vs loue him more then our selues which is to vs more then all and more then our selues Amen for true it is How holy Charitie brings forth the loue of our neighbour CHAPTER XI 1. AS God created man to his owne Image and likenesse so did he ordaine a loue for man to the image and resemblance of the loue which is due to his owne Diuinitie Thou shalt loue saieth he thy Lord thy God with all thy heart it is the first and greatest commandement And the second is like vnto this Thou shalt loue thy Neighbour as thy selfe Why doe we loue God THEO The cause why we loue God saieth S. BERNARD is God himselfe as though he had saied we loue God because he is the most soueraigne and infinite Goodnesse And why doe we loue our selues in Charitie surely because we are the Image and liknesse of God And whereas all men are indewed with the same dignitie we loue him also as our selues that is in qualitie of the most holy and liuely Image of the Diuinitie for it is in that qualitie THEO that we belong to God in so strict an aliance and so amiable a dependance that he makes no difficultie to be called Father and to call vs children It is in this qualitie that we are capable to be vnited to his Diuine essence by the fruition of his soueraigne bountie and felicitie It is in this qualitie that we receiue his grace that our spirits are associated to his most holy spirit aÌ„d made in a maÌ„ner participaÌ„t of his Diuine nature as S. LEO sayeth And therefore the same Charitie which produceth the acts of the loue of God produceth withall the acts of the loue of our neighbour And euen as Iacob saw but one ladder which reached from Heauen to earth by which the Angels did as well descend as ascend so we see that one same charitie extends it selfe both to the loue of God and our neighbour raising vs to the vnion of our spirit with God and yet brining vs back againe to a peaceable and quiet â—ocietie with our neighbours Yet with this difference that we loue our neighbour in that he is created to the Image and likenesse of God to haue communication with the Diuine bountie participation of grace and fruition of glorie 2. THEO to loue our Neighbour in Charitie is to loue God in man or man in God It is to loue God for his owne sake and the creature for the loue of him The young Tobie accompained with the Angell Raphael hauing met with Raguel his Father to whom yet he was vnknowen Raguel had no sooner set his eyes vpon him saieth the Scripture but turning himselfe towards his wife Anne looke looke quoth he how much this youÌ„g man doth resemble my cosen and hauing saied thus he saied vnto theÌ„ whence come you youthes my deare bretheren at which they replied We are of the Tribe of Nephtali of the Captiuitie of Niniuie and he saied vnto them doe you know my brother Tobie yes Sir we know him replied they and Raguel beginning highly to commend him the Angell saied vnto him Tobie of whom you speake is this youths owne Father with that Raguel stept towards him and kissing him with many teares and haÌ„ging vpon his necke blessing haue thou my sonne quoth he because thou art the sonne of a good and most vertuous man and the good woman Anne his wife and Sara his daughter began to weepe through tendernesse of affectioÌ„ Doe not you note how Raguel embraced the little Tobie cherished kissed and wept with ioye vpon him whom he knew not Whence proceeded this Loue but from old Tobie his Father whom this child did so much resemble Blessing hasie thou quoth he but why not truly because thou art a good youth for that as yet I know not but because thou art sonne and like to thy Father who is a very good man 3. Ah good God THEOT when we see our neighbour created to the Image and likenesse of God ought we not to saie one to another Obserue and see this creature how it resembles the Creatour ought we not to cast our selues vpon it cherishe it and weepe ouer it with loue ought we not to blesse it a thousand and a thousand times And why this For the loue of it no verily for we know not whether it be worthy of loue or hatred in it selfe but wherefore theÌ„ O THEO for the loue of God who hath framed it to his owne similitude and likenesse and consequently hath endowed it with a capacitie to be partaker of his goodnesse in GRACE and GLORIE For the loue of God I saie from whom it is whose it is by whom it is in whom it is for whom it is and whom it resembles in a most particular manner Wherevpon the diuine loue doth not onely often times command the loue of our neighbours but it selfe produceth it and poures it into man's heart as his resemblance and Image for euen as man is the Image of God so the sacred loue of man towards man is the true picture of the heauenly loue of man towards God But this discourse of the loue of our neighbour requires a whole Treatise a part which I beseech the Soueraigne Louer of men to inspire into some of his most excellent seruants since the top of the loue of the Diuine Goodnesse of the heauenly Father consisteth in the perfection of the loue of our brothers and companions in earth How loue produceth Zeale CHAPTER XII
generall possesseth it then though each one possessed it a part But whereas the light of a LaÌ„pe is little short and insufficient for many each one desires to haue it in his chamber and he that hath it is enuied at by the rest The good of humane things is so bare and beggerlie that as it is more communicated to one it is lesse communicable to others and thervpoÌ„ it is that we are stirred aÌ„d doe storme wheÌ„ we haue any Corriualls or fellowes But God's heart is so abundant in loue his goodnesse so infinitly infinite that all men may possesse him without lessening any ones possession this infinitie of goodnesse can neuer be drayned though all the hearts of the vniuerse be furnished with it for when all shall be brime full his infinitie remaines alwayes entire without any diminution The Sunne doth no lesse shine vpon a rose together with a thousaÌ„d millions of other flowres then though it shined but vpon that alone And God doth no lesse poure his loue into one soule albeit with it he loue an infinitie of others then though he loued her onely the force of his Loue not decreasing by the multitude of rayes which it streames out but remaining full of his immensitie 3. But wherein then consisteth the Iealousie and Zeale which we ought to haue towards the Diuine Goodnesse THEO their office is first to hate flie hinder detest reiect to set vpon and ouerthrowe so farre forth as one is able all that is opposit to God to wit to his will to his Glorie aÌ„d the saÌ„ctifying of his name I haue hated iniquitie saied Dauid and haue had those that thou hatest in abomination O Lord did not I hate them and did not I pine away because of thine enemies My Zeale hath made me sownd because my enemies haue forgotten thy words In the morning I killed all the sinners that were vpon the face of the earth that I might ruinate and banish all the workers of iniquitie See I praie you THEO with what a Zeale this great king is animated and how he imployes the passions of his soule in the seruice of holy Iealousie He doth not simply hate iniquitie but hath it in abomination vpon the sight of it he withers â—ith distresse he fals into sownds and trances he pursues it defeats and banisheth it So P INEâ—S pushed forwards with a holy Zeale did holily runne through that impudent Israelite and brazen faced Madianite which he found in the infamous commerce of their beastlinesse So the Zeale which consumed our Sauiours heart made him cast out all that bought and sold and presently reuenge the irreuerence and prophanation which they committed in the Temple 4. Secondly Zeale makes vs ardently iealous of the puritie of soules which are the Spouses of IESVS CHRIST according to the holy Apostle to the Corinthians I emulate you with the emulation of God for I haue despoused you to one man to present you a chast Virgin to IESVS Christ Eliezer had bene extreamly stung with Iealousie if he had perceiued the chast and faire Rebecca whom he conueyed to be espoused to his Maisters sonne in any danger of being dishonored and doubtlesse he might haue saied to this holy Damsell I am Iealous of you with a iealousie which I owe to my Maister 's respect for I haue despoused you to one man to present you a chast virgin to my Maister Abraham's Sonne So would the great S. PAVLE saie to his Corinthians I was sent from God to you soules to treate the marriage of an eternall vnion betweene his sonne our Sauiour and you and I haue despoused you vnto him to present you as a chast virgine to this heauenly Spouse Behold why I am emulous not with myne owne emulation but with the emulation of God in whose behalfe I haue treated with you It was this Iealousie THEO that caused this holy Apostle dayly to fall downe in trances and die I die dayly quoth he for thy glorie Who is weake and I am not weake who is scandalized and I am not burnt Marke saie the Auncients marke what loue what care and what iealousie a broode Hen doth shew to her chickens for our Sauiour esteemed not this comparison vnworthy oâ— his Ghospell the Hen is a very Hen that is a creature without courage or generositie at all while she is not yet a mother but in her mothershipe she puts on a Lions heart Alwayes her head is vp alwayes her eyes watchfull still throwing them on euery side at the least apparence of danger towards her young ones No enemie appears vpon whom she dares not throw her selfe in the defence of her deare broode for whom she hath a continuall sollicitude which makes her still ruÌ„ne vp and downe clocking aÌ„d repining And if any of her chickings come to die what griefe what anger Such is the iealousie of Parents for their children of Pastours for their flockes of brothers for their Brothers What was the Zeale of the Children of Iacob after they had knowe that DINA was violated what was the Zeale of Iob vpon the appreheÌ„sion and feare he had that his children should offend God what was the Zeale of a S. Paule for his brethren according to flesh and blood and his children according to God for whose sake he desired to be branded with ANATHEMA and excommunication what the Zeale of a Moyses towards his people for whom he is willing in a certaine manner to be rased out of the booke of life 4. In humane iealousie we are afrayed least the thing beloued should be possessed by some other but our Zeale to God makes vs especially feare that we are not wholy possessed by him Humane iealousie makes vs apprehend that we are not beloued enough Christian iealousie that we loue not enough wherevpon the sacred Sunamite cried out ô the beloued of my soule show me where thou lyest in the midday least I beginne to wander after the flocks of my companions Her feare is that she is not entirely her sacred sheppheards or that she might be hindred though neuer so little by such as striue to be his Competitors For she will by no meanes permit that wordly pleasures honours or exteriour riches should prepossesse the least bit of her loue which she hath wholy dedicated to her deare Sauiour An aduise for the direction of holy Zeale CHAPTER XV. 1. VVHereas Zeale is an ardour and vehemencie of loue it stands in neede of prudent conduct otherwise it will violate the termes of modestie and discretion not that diuine Loue though neuer so vehement can be excessiue in it selfe nor in the motions and inclinations which it giues to our hearts but because it makes vse of the vnderstanding in the execution of its designes ordering that it should find out the meanes whereby they might haue good successe and that it should haue boldnesse or anger in a readinesse to encounter and surmount difficulties it happens very frequently that the vnderstanding proposeth and makes vs
adhered and ioyned himselfe so neerely indissolubly and infinitly to our nature that neuer was any thing so straightly ioyned and pressed to the humanitie as is now the most sacred Diuinitie in the person of the Sonno of God 4. he ranne wholy into vs and as it were dissolued his greatnesse to bring it downe to the forme and figure of our littlenesse whence he is instyled a Source of liuing water dewe and rayne of Heauen 5. He was in extasie not onely in that as S. DENIS saieth by the excesse of his louing goodnesse he became in a certaine manner out of himselfe extending his prouidence to all things and beeing in all things but also in that as S. Paule saieth he did in a sort forsake and emptie himselfe drayned his greatnesse and glorie deposed himselfe of the Throne of his incomprehensible Maiestie and if it be lawfull so to saie annihilated himselfe to stoope downe to our humanitie to fill vs with his Diuinitie to replenish vs with his goodnesse to rayse vs to his dignitie and bestow vpon vs the Diuine beeing of the children of God And he of whom it is so frequent written I LIVE SAIED OVR LORD pleased afterwards according to his Apostles language to saie I liue now not I but man liues in me man is my life and to die for man is my gaines my life is hidden with man in God He that did inhabit in himselfe lodgeth now in vs and he that was liuing froÌ„ all eternitie in the bosome of his eternall Father becomes mortall in the bosome of his temporall mother He that liued eternally by his owne Diuine life liued temporally a humane life And he that from eternitie had bene onely God shall be for all eternitie man too so did the loue of man rauish God and draw him into an Extasie 6. Sixtly how ofteÌ„ by loue did he admire as he did the Centurion and the Cananee 7. he beheld the young man who had till that houre keept the Commandements and desired to be taught perfection 8. he tooke a louing repose in vs yea euen with some suspension of his senses in his mothers wombe and in his infancie 9. he was wonderfull tender towards little children which he would take in his armes and louingly dandle a sleepe towards MARTHA and MAGDALEN towards Lazarus ouer whom he wept as also ouer the Citie of Hierusalem 10. he was animated with an incoÌ„parable Zeale which as S. DENIS saieth turned into iealousie turning away so farre as he could all euill from his beloued humane nature with hazard yea with the price of his blood driuing away the Deuil the Prince of this world who seemed to be his Corriuall and Competitor 7. He had a thousand thousand languors of Loue for from whence could those Diuine words proceede I haue to be baptised with a baptisme and how am I straitened vntill it be dispatched The houre in which he was baptised in his bloode was not yet come and he languished after it the loue which he bore vnto vs vrging him therevnto that he might by his death see vs deliuerâ—d from an eternall death He was also sad and sweate blood of distresse in the garden of Oliuet not onely by reason of the exceeding griefe which his soule felt in the inferiour part of reason but also through the singular loue which he bore vnto vs in the superiour portioÌ„ thereof sorrow begetting in him a horrour of death yet loue an extreame desire of the same so that there was a hote combat and a cruell agonie betwixt desire and horrour of death vnto the shedding of much blood which streamed downe vpon the earth as from a liuing source 8. Finally THEO this Diuine Louer died amongst the flames and ardours of Loue by reason of the infinite charitie which he had towards vs and by the force and vertue of Loue that is he died in Loue by Loue for Loue and of Loue for though his cruell torments were sufficient to haue kild any bodie yet could death neuer make a breach in his life who keepes the keyes of life and death vnlesse Diuine Loue which hath the handling of those keyes had opened the Port to death to let it sacke that Diuine bodie and dispoyle it of life Loue not being content to haue made him mortall onely vnlesse it had made him die withall It was by choice not by force of torment that he died No man doth take my life from me saieth he but I yeeld it of my selfe and I haue power to yeeld it and I haue power to take it againe He was offered saieth Isaie because he himselfe would and therefore it is not saied that his Spirit went away forsooke him or separated it selfe froÌ„ him but coÌ„trariwise that he gaue vp his Spirit expired rendred vp the Ghost yeelded his Spirit vp into the hands of the eternall Father so that S. ATHANASIVS remarketh that he stooped downe with head to die to the end he might consent and bend towards deaths approch which otherwise durst not haue come neere him and crying out with a lowde voice he gaue vp his Spirit into his Fathers hands to shew that as he had strength and breath enough not to die so had he so much Loue that he could no longer liue but would by his death reuiue those which without it could neuer eschew death nor pretend for true life Wherefore our Sauiours death was a true sacrifice and a sacrifice of Holocaust which himselfe offered to our Sauiour to be our Redemption for though the paines and dolours of his Passion were so great and violent that any but he had died of them yet had he neuer died of them vnlesse he himselfe had pleased and vnlesse the fire of his infinite Charitie had consumed his life He was then the Priest himselfe who offered vp himselfe vnto his Father and sacrificed himselfe in Loue to Loue by Loue for Loue from Loue. 9. Yet beware of saying THEOTIME that this death of Loue in our Sauiour passed by way of rauishment for the obiect which his Charitie had to moue him to die was not so amiable that it could force this heauenly soule therto which therefore departed the bodie by way of extasie driuen on and forced forwards by the abundance and force of Loue euen as the Myrrhetree is seene to send foorth her first iuyce by her onely abundance without being strayned or pressed according to that which he himselfe saied as we haue noted No man taketh my life away from me but I yeelded it of my selfe O God THEO what burning coles are cast vpon our hearts to inflame vs to the exercise of holy loue towards our best Sauiour seeing he hath so louingly practised them towards vs who are his worst seruants The Charitie then of IESVS-CHRIST doth presse vs. The end of the Tenth Booke THE ELEAVENTH BOOKE OF THE SOVERAIGNE authoritie which sacred loue holds ouer all the vertues actions and perfections of the soule How much all the vertues are aggreeable
done so that he is esteemed to haue done all either for that he himselfe fought in his owne person or by his conduct and command of others And albeit some friendly Succours cume at vnawares and fall in with them yet is not the Generall depriued of the whole honour for though thy receiued not his commands yet did they obserue them and follow his intentions But yet after one haue attributed all the honour in grosse vnto him a distributioÌ„ thereof is made to euery part of the armie in particular in relatiÌ„g what the VANT GARD the BODIE and the REARE-GARD had done as the FreÌ„ch the Italians the Germans the Spaniards behaued theÌ„selues yea we praise this aÌ„d that particular maÌ„ that honoured himselfe in the battaile So my deare THEOT amongst all the vertues the glorie of our Saluation and victorie ouer Hell is ascribed to Diuine Loue who as Prince and Commander of the whole armie of vertues contriues all the plotes by which we gaine the triumphe For Sacred Loue hath his proper actions which issue and proceede from himselfe by which he workes wonders of armes vpon our enemie and with all he rangeth commands and orders the actions of other vertues which thence are termed ACTS COMMANDED OR ORDAINED BY LOVE And in case some vertues produce their operations without his order so they obserue his intention which is God's honour he will still aduowe them to be his owne yet notwithstanding though we saie in grosse with the holy Apostle that Charitie suffers all beleeues all hopes for all supports all and finally that she doth all yet doe we distribute in particular the praises of the saluation of the Blessed to other vertues according as they did excell in each one for we saie some were saued by Faith others by Almes-deedes by Temperance by Praier Humilitie Hope Chastitie others for that the acts of these vertues did more notably shine in them Yet still after we haue extolled these particular vertues we must ascribe all their honour to sacred Loue whece they deriue all their sanctitie For what other thing would the glorious Apostle saie inculcating that Charitie is benigne patient that she beleeues all hopes for all supports all but that Charitie ordaines and Commands Patience to be patient Hope to hope Faith to beleeue True it is THEOT that together with this he intimats also that Loue is the soule and life of all the vertues as though he would haue saied Patience is not patient enough nor Faith faithfull that Hope was not hopefull enough nor mildnesse sufficiently milde vnlesse Loue doe animate and quicken them The same thinge this same Vessell of Election giues vs to vnderstand when he saieth that without Charitie nothing doth profit him and that he is nothing for it is as though he had saied that without Loue a man is neither patient milde constant faithfull nor confident in such sort as is required to be Gods seruant which is the true and wishfull beeing of man How sacred loue doth spread it's worth through all the other vertues which by that meanes are perfected CHAPTER V. 1. I Haue seene saieth PLINIE a tree at TYVOLY graffed in all the fashions that one can graffe which bore all sorts of fruite for vpon one branch there were nuts cherries vpon another vpon a third raysins figues pome-granades aples and generally all kinds of fruite This was admirable THEO yet more admirable to see in a Christian man heaueÌ„ly Charitie wherevpon all vertues are graffed in such sort that as one might haue saied of this tree that it was a Cherri-tree an Aple-tree a Nut-tree a pom-granad-tree so may one saie of Charitie that she is patient milde generous iust or rather that she is Patience mildnesse and Iustice it selfe 2. But the poore Tree of Tyuoly was not of long continuance as the same PLINIE doth witnesse for these diuers productions did presently drie vp its HVMIDVM RADICALE that it withered away and dyed whereas contrariwise Charitie is fortified and made stronge to produce abundance of fruit in the exercise of all the vertues yea as our holy Fathers haue obserued she is insatiable in her desires of bringing forth fruit and neuer ceaseth to presse the heart wherein she inhabits as Rachel did her husband saying giue me children or else I die 3. Now the fruits of graffed-trees doe alwayes follow the graffe For if the graffe be of an aple-tree it will haue aples if of a cherri-tree it brings forth cherries yet so as the fruit doth alwayes taste of the stocke In like manner THEOT our acts take their name and SPECIES from the particular vertues whence they sprung but they draw the taste of their Sanctitie from holy Charitie which is the roote and source of all Sanctitie in man and as the stocke doth communicate it's taste to all the fruit which spring from the graffe yet so as that euery fruit reserues the naturall propertie of the graffe whence it sprung euen so Charitie pouers out in such sort her excellencie and dignitie vpon the acts of other vertues that she doth not depriue them of the particular worth and goodnesse which they haue by their owne naturall condition 4. All fllowres loose their luster and grace amidst the nights obscuritie but the Sunne in the morning making them againe visible and agreeaable doth not yet make their beautie and grace equall and though its light be equally spred ouer them all yet doth it make them bright and glittering with inequalitie as it finds them more or lesse capable of its brightnesse And let the Sunne shine neuer so equally vpoÌ„ the Violet and the Rose yet shall it neuer make that so faire as this or make a Marigold as gracious as a Lilie Howbeit if the Sunne should shine clearely vpon the Violet and throwe a mist onely vpon the Rose then without doubt the Violet would be more agreeable to the view theÌ„ the Rose So my THEO if one with an equall Charitie should suffer the death of martyrdome and another the hungar of a fast who doth not see that this fast shall not be so much prized as this Martyrdome No THEO for who dare be bould to affirme that Martyrdome is not more excellent in it selfe then fasting Which being more excellent in it selfe and Charitie not depriuing it of its naturall excellencie but perfecting it doth consequently leaue it in the aduantages which it naturally hath ouer fasting Surely none in his right senses will equalize nuptiall chastitie to virginitie nor the good vse of riches to the entire abnegation of the same Or who will also dare to saie that Charitie accompaning these vertues doth depriue them of their properties and priuileges since it is not a vertue which doth destroye and impouerish but doth a better quâ—cken and enrich all the good that she finds in the soules which she rules yea so farre is she from bereauing the other vertues of their naturall preeminences and dignities that contrariwise hauing this qualitie to perfect
truth or a most true humilitie that indeede we are most vnprofitable and vnfruitfull seruants to our Maister who by reason of his essentiall superabundancie of riches can haue no profit by vs but conuerting all our works to our owne aduantage and commoditie he makes vs serue him with as little profit to him as much profit to our selues who by so small labours gaine so great rewards 3. He was not then bound to paie vs for our seruice if he had not passed his promis for it yet doe not thinke THEO that he would so manifest his goodnesse in this promise as to forget to glorifie his wisdome yea contrariwise he did most exactly obserue the rules of equitie mixing comelinesse with liberalitie in an admirable manner for though our works are indeede very small and in no wise for their quantitie cōparable to Glorie yet in regard of their qualitie they are very proportionable therevnto by reason of the Holy Ghost who by Charitie dwelling in our hearts workes them in vs by vs and for vs in so exquisite a manner that the same workes that are wholy ours are more wholy his sith as he doth produce them in vs so we againe produce them in him as he doth them for vs so we doe them for him as he operats them with vs so we cooperate them with him 4. Now the holy Ghost doth dwell in vs if we be liuely members of IESVS CHRIST who herevpon saied vnto his Disciples He that abids in me and I in him he brings forth much fruit and it is THEO because he that abids in him is made partaker of his diuine Spirit who is in the midst of mans heart as a liuing fountaine of water springing vp vnto life euerlasting so the holy oyle which was poured vpon our Sauiour as vpon the head of the Church militant and triumphant doth spread it selfe ouer the societie of the Blessed who as the sacred beard of this heauenly Maister is continually fastened to his glorious face and doth drope vpon the companie of the faithfull who as clothes are ioyned and vnited by loue to the Diuine Maiestie the one and the other troope being composed of naturall brethren hauing hereby occasion to crie out Behold how good and how pleasant a thing it is for brethren to dwell in one as oyntment on the head which ranne downe vpon the beard the beard of Aaron which ranne downe vpon the hemme of his garment 5. Our works therefore as a little corne of mustard are in no sort comparable in greatnesse to the tree of glorie which they produce yet haue they the vigour and vertue to worke it for that they proceede from the holy ghost who by an admirable infusiō of his grace into our hearts makes our works his and yet withall leaues them our owne since we are members of one head whereof he is the Spirit and ingraffed in a tree whereof he is the sape and whereas he doth in this sort act in our actions and we after a certaine manner doe operate or cooperate to his operation he leaues vs to our part all the merite ad profite of our seruices and good workes and we againe leaue him all the honour and praise thereof acknowledging that the beginning the progresse and the end of all the good we doe depends of his mercy by which he hath come vnto vs and hath preuented vs he came into vs and assisted vs he came with vs and conducted vs finishing what he had begun But ô God THEO how mercifull is this Bountie vnto vs in this diuision we render him the glorie of our praises alas and he giues vs the glorie of his possession In somme by these light and passing labours we obtaine goods permanent for all eternitie Amen That perfect vertues are neuer one without the other CHAPTER VII 1. The heart is saied to be the first part of a mā which receiues life by the vnion of the soule and the eye the last as contrariwise in a naturall death the eye begins first to die the heart the last Now when the heart begins to liue before the other parts be animated life is feeble tender and imperfect but still as it gets further possession in the other parts of the bodie life is more vigorous in each part but particularly in the heart and we see that life being interressed in any one of the members it is weakened in all the rest If a mans foote or arme be agreeued all the bodie is disseased stirred troubled and changed If our stomake paine vs the eyes voice and countenance are sensible of it Such is the agreement amongst all the parts of man for the enioying of this naturall life 2. All the vertues are not gotten in an instant but one after another as reason which is as the soule of our heart rids it selfe now of one passion now of another to moderate and gouerne them and ordinarily this life of our soule takes it's beginning in the heart of our passion which is Loue and branching it selfe ouer all the rest it doth euen quicken the very vnderstanding by contemplation as contrariwise morall or spirituall death makes its entrie into the soule by the consideration Death enters by the windowes saieth the sacred Text and its last effect is to distroy the good Loue which once perishing all our morall life is dead in vs so that though me may indeede haue some vertues seperated from others yet are they but at most languishing imperfect and weake vertues since that reason which is the life of our soule is neuer satisfied or at ease in a soule vnlesse it occupie and possesse all the faculties and passions of the same and being once agreeued or hurt in any one of our passions or affections all the rest loose their force and vigour and strangly doe pine away 3. Marke THEO all the vertues are vertues by the proportion or conformitie they haue to reason and an action cannot be named vertuous if it proceede not from the affection which the heart beares to the decencie and beautie of reason Now if the loue of reason doe possesse and animate the mynd it will be obedient to reason in all occurrences and consequently will practise all the vertues If IACOB loued RACHEL in respect that she was Laban's daughter why did he despise LIA who was not onely the daughter but euen the eldest daughter of the saied LABAN But because he affected RACHEL by reason of her beautie he could neuer equally loue the poore LIA though a fruitfull and wise maide not being so faire in his eye He that loues a vertue for the loue of the reason and decorum that shines in it he will loue them all since he will find the same motiue in thē all and he will loue each of them more or lesse as reason shall appeare in them more or lesse resplendēt He that loues Liberalitie and not Chastitie shewes sufficiently that he loues not liberalitie for the beautie of reason for that is
that all humane actions might be duely fashioned to naturall honestie and felicitie But besids all this God to enriche Christians with a speciall fauour he makes a supernaturall fountaine rise vp vpon the very top of the superiour part of the spirit which is called Grace and doth indeede comprehend faith and Hope yet it consists of Charitie which doth purifie the soule from sinne and then doth adorne and embellish her with a most delightfull beautie and finally doth spreed her waters ouer all the faculties and operations therof to endow the vnderstanding with a celestiall Prudence the will with a holy Iustice the concupiscible Appetite with a sacred Temperāce and the Irascible Appetite with a denote Force to the end that mans whole heart might tend to the supernaturall honestie and felicitie which is a vnion with God And if these foure streames or flouds of Charitie doe meete with any one of the foure naturall vertues in the soule they bring it to their obedience mixing themselues therewith to perfect it as perfumed water doth perfect naturall water being mingled together But if holy Charitie poured out in this manner meete with none of the naturall vertues in the soule she alone doth all their operations as occasion requires 2. Thus heauenly Loue finding sundrie vertues in S. PAVLE S. AMBROSE S. DENIS S. PACOMIVS poured vpon them a delightfull light reducing them all to his seruice But the Diuine Loue finding no vertue at all in S. MARIE MAGDALENE S. MARIE EGIPTIACA the good Thiefe and a thousand the like penitents who had bene great offenders did the office and worke of all the vertues becōming patient sweete hūble ād liberall in them We sowe great varietie of seeds in Gardens and couer them with earth as burying them till the Sunne preuailing makes them rise againe and as one would saie doth resuscitate them in the production of their leaues and fruit which haue new seede euery one in his kind so that one onely heauenly heate doth cause all the diuersitie of productions by meanes of the seede which it finds hid in the bosome of the erath Verily my THEO God hath sowen in our hearts the seeds of all vertues which are yet so couered with our imperfections and weaknesse that they did not at all or at least scarce appeare till the vitall heate of holy Loue came to quicken and resuscitate them by them producing the actions of all vertues So that as Manna contained in it selfe the sundrie tastes of all meates and left a relish thereof in the Israelits mouthes euen in like manner heauenly Loue comprehends in it selfe the diuers perfections of all the vertues in so excellent and high a sort that it produceth all the actions in time and place according to their occurrences IOSVE did valliantly defeate God's enemyes by his good command ouer the armies which were put in his hands But Samson defeated them yet more gloriously who by his owne hand slew thousands with the iawe bone of an asse IOSVE by his command and good order making vse of the valour of his troopes wrought wonders But SAMSON by his owne force alone wrought wonders IOSVE had the strength of many soldiers vnder him but SAMSON had it in him and could alone performe as much as IOSVE together with many soldiers Holy loue is excellent in both these wayes for finding some vertues in a soule and ordinarily it finds at least Faith Hope and Penance it quickens commands and happily imployes them in God's seruice and for the rest of the vertues which it finds not it performes their worke all alone hauing more strength alone then they haue all together 3. The great Apostle doth not onely saie that Charitie giues vs Patience Benignitie Constancie Simplicitie but he saieth that Charitie it selfe is patient benigne constant And it is the propertie of the supreame vertues amongst men and Angels not onely to direct the inferiour vertues in their operations but also to be able themseues to doe what they command others The Bishope giues the charge of all the Ecclesiasticall functions to open the Church to reade exercise preach baptize sacrifice communicate and absolue therein and he himselfe also cā doe and doth all this hauing in himselfe an eminent vertue which comprehends all the inferiour vertues So S. THOMAS vpon that which S. PAVLE assures vs to wit that Charitie is patient benigne strong Charitie saieth he doth doe and accomplish the works of all the vertues And S. AMBROSE writing to DEMETRIAS cals Patience and the rest of the vertues members of Charitie And the glorious S. AVGVSTINE saieth that the Loue of GOD comprehends all the vertues and doth all their operations in vs heare his words That we saie that vertue is deuided into foure he meanes the foure Cardinall vertues we saie it in my opinion by reason of the diuers affections which proceede from Loue. So that I would make no doubt to define those foure vertues thus Temperance is a Loue which giues it selfe entirely vnto God Fortitude is a Loue which doth willingly support all things for Gods sake Iustice is a Force which serues God onely and therefore disposeth iustly of all that belong vnto man Prudence is a Loue that makes choice of things proper to vnite it selfe vnto God and reiect such things as are contrarie to it He therefore that hath Charitie hath his soule inuested with a faire wedding garment which like vnto that of IOSEPH is wrought with the varietie of vertues or rather it hath a perfection which containes the vertue of all the perfections and the perfection of all the vertues whence Charitie is patient and benigne She is not enuious but bashfull she commits no leuities but is prudent she is not puffed vp with pride but is humble she is not ambitious or disdainefull but amiable and affable she is not eager in exacting that which belongs vnto her but free and condescending She is not irritated but is peaceable She thinkes of no euill but is gentle She doth not reioyce in euill but in the truth and with the truth she suffers all she easily beleeues all the good which one can tell her without all headinesse contention or diffidence She hath a firme hope of her neighbours good without euer distrusting to procure his saluation she sustaines euery thing expecting in peace that which is promised her And in conclusion Charitie is that pure inflamed gold which our Sauiour coūselled the Bishope of Laodicea to buy containing the price of all things and which cā doe and doth all things That vertues haue their worth from sacred Loue. CHAPTER IX 1. CHaritie is then the band of perfection since in it all the perfections of the soule are assembled and contained and without it one cānot onely not haue the full assemblie of vertues but euen not so much as the perfection of any one of them If the cemente and morter which should tie together the stones in the wall be awanting the whole edifice goes
to wrake Were it not for the nerues muskles and sinewes the whole bodie would be entirely defeated and without Charitie the vertues can neuer stand together Our Sauiour doth still tie the performance of the commandements to Charitie He that hath my Commandements saieth he and doth obserue them he it is that loues me He that loues me not keepes not my Câ—mmandements He that loues me will obserue my words which the disciple whom our Sauiour loued repeating he that obserues the Commandements of God saieth he the Charitie of God is perfect in him and this is the Charitie of God that we keepe his Commandements And he that had all vertues would keepe all the Commandements for he that loued the vertue of Religion would keepe the three first Commandements He that had Pietie would obserue the fourth He that had the vertue of mildnesse and gentlenesse would obserue the fift by the vertue of Charitie one would obserue the sixt by Liberalitie one would auoyd the breach of the seauenth by Truth one would effect the eight by frugalitie and puritie one would obserue the ninth and tenth And if without Charitie we cannot keepe the Commandements much lesse can we without her haue all the other vertues 2. True it is one may haue some one vertue and liue some small time without offending God though he want Charitie But euen as we sometimes see trees rooted out of the ground growe as it were yet fadingly and for a short time so a heart seperated from Charitie may indeede bring forth some acts of vertue but that cannot continew for any long time 3. All vertues separated from Charitie are imperfect since they are not able without it to arriue at their end which is Beatitude Bees in their birth are little groubs and wormes without feete wings forme or fashion in tract of time they change and become little flies but afterwards waxing strong and being come to their groth then they are saied to be perfect and accomplish't Bees as being furnished of all necessaries to flie abrode and make honie Vertues haue their beginnings their progresse and their perfection and I doe not denie but without Charitie they may both be borne and growe but that they should come to their perfection and beare the name of formed fashioned and accomplished vertues is a worke of Charitie which giues them the force to flie home to God to gather vp his mercy the honie of true merite and the sanctification of the heart wherein they are found 4. Charitie is amongst the vertues as the SuÌ„ne amongst the Starrs she distributs to them all their luster and Beautie Faith Hope Feare and Penance doe ordinarily come before as Herbingers to take vp her Lodging in the soule and vpoÌ„ her arriuall they with all the traine of vertues doe obeye and waite vpon her and she with her presence doth animate adorne and quicken them all 5. The other vertues can mutually aide and excite one another in their labours and exercises for who sees not that Chastitie doth call vpon and stirre vp sobrietie and that obedience doth moue vs to liberalitie Praier and humilitie Now by this communication which they haue amongst themselues they participate one of anothers perfections for Chastitie kept by obedience hath a double dignitie it s owne and that of obedience yea it hath euen more of the dignitie of obedience then of its owne for as ARISTOTLE saieth he that robbeth to th' end he may commite fornication is more a Fornicatour then a Thiefe because fornication was his affection's onely ayme he made vse of stelth onely as of a passage thither euen so he that keepes his chastitie through obedience is more obedient then Chast since he makes Chastitie serue obedience howbeit from the mixture of Chastitie and obedience a perfect and accomplished vertue cannot issue being they both want their last perfection which is Charitie so that if it were possible that all the vertues were put in one man and that he wanted onely Charitie this assemblie of vertues should indeede be a most perfect and compleate bodie in all its members as Adams was when God with his omnipoteÌ„t hand had formed him of the slime of the earth yet should it be a bodie wanting motion life and grace till God breathed into it the breath of life that is holy Charitie without which nothing doth profit vs. 6. For the rest the perfectioÌ„ of diuine Loue is so soueraigne that it doth perfect all the vertues and can receiue no perfection from them no not by obedience it selfe which yet is that which is most able to giue perfection to the rest For although loue be commanded and that in louing we exercise obedience yet so that loue drawes not its perfection from obedience but from the goodnesse of that which it loueth loue not being therefore excellent because it is obedient but because it loues an excellent Goop Truely in louing we obeye as also in obeying we loue but that this obedience is so extreamely louely is because it tends to the excellencie of Loue nor doth its excellencie consist in this that in louing we obeye but in this that in obeying we loue So that euen as God is as well the last end of all that is good as the first beginning eueÌ„ so Loue that is the source of euery good affection is likewise the last end and perfection therof A digression vpon the imperfection of the Pagans vertues CHAPTER X. 1. THe auncient SAGES of the world made of old glorious discourses in the honour of morall vertues yea euen in the behalfe of Religion but that which Plutarke obserued in the Stoicks is yet more proper for the rest of the Pagans We see ships quoth he which beare famous inscriptions Some are called VICTORIE others THE VALOVROVS others THE SVNNE yet are they not for all that exempt from their subiection to the winds and waues So the Stoicks bragged that they were exempt from passions that they were without Feare Griefe or Anger being people immoueable and vnuariable yet are they in effect subiect to troubles disquiets boisterousnesse and other impertinences 2. I beseech you for Gods loue THEO what vertues could those people haue who voluntarily and of set purpose ouerthrew all the lawes of ReligioÌ„ SENECA wrote a booke against SuperstitioÌ„ wherein he repreheÌ„ds the PagaÌ„ impietie with a great deale of libertie But this libertie saieth S. AVGVSTINE was fouÌ„d in his writings not in his life since he aduised that in affection one should reiect superstition yet practise it in action for marke his words Which superstitions the Sage shall obserue as commanded by the law not as gratefull to the Gods How could they be vertuous who as S. AVGVSTINE relates were of opinion that the wiseman was to kill himselfe when he could not or ought not longer to endure the calamities of this life and yet would not professe that calamities were miserable nor miseries full of calamities but maintained that the wiseman was continually
call them firie of fire burning coles or Carbunkles because in light and splendour they resemble fire but they are called without flame or if we may so saie vnflamie because their light is not onely no wayes hote but they are not euen capable of heate there being â—o fire that can heate them So did our old Fâ—rthers terme the Pagan vertues VERTVES and â—OT-VERTVES both together Vertues because they carried the luster and apparence of vertues NOT-VERTVES because they wanted not onely the vitall â—eate of the Loue of God which alone could perfect them but they were not euen capable of it because they were in subiects wanting faith there being in those times saieth S. AVGVSTINE two Romans famous for their vertue CAESAR and CATO Cato's vertue came much neerer to the true vertue then Caesars did and hauing saied in some passage that the Philosophers who were destitute of true pietie had yet shined in the light of vertue he doth vnsaie it in the first booke of his Retractations esteeming that too great a praise to be giuen to imperfect vertues as those of the Pagans were which in truth are like vnto shining night wormes that shine onely by night and the day being come loose their light For euen so those Pagan vertues are onely vertues in comparison of vice but in respect of true Christian vertues doe not at all deserue the name of vertue 6. Yet whereas they containe some good they may be compared to greene Aples for both their colour and that substance which is left them is as good as that of entire vertues but the worme of of vanitie which is in the midst of them spoyles all and therefore he that would make profit of them must culle out the good from the bad I will easily grant THEO that CATO had a resolute courage and that this resolutnesse was laudable in it selfe but he that would make profit of his example it must be in a iust and laudable subiect not by slaughtering himselfe but by suffering death when true vertue shall exact it not by the vanitie of glorie but by the glorie of veritie as it happened to our Martyrs who with inuincible courages did so many miracles of constancie and resolution that those CATO'S HORACES SENECA'S and LVCRECE'S are in comparison worthy of no consideration witnesse those LAVRENCES VINCENTS VITALISES ERASMVSSES EVGENIASE'S SEBASTIANS AGATHAS AGNESES CATHARINS PERPETVAS FELICITES SYMPHOROSAS NATALESES and a thousand thousand others who make me dayly admire the Admirours of Pagan vertues not so much in that they doe inordinatly admire the imperfect vertues of the Pagans as for that they doe not admire the most perfect vertues of the Christians vertues a thousand times worthy of admiration and they alone are worthy of imitation How humaine actions are without worth being without Gods Loue. CHAPTER XI 1. THe great friend of God ABRAHAM had onely by SARA his principall wife his most onely deare Isaac who also was his onely vniuersall Heire and though he had Ismael by AGAR and diuers other children by CETVRA his seruants and lesse principall wiues yet bestowed he vpon them certaine presents onely and Legacies whereby to put them off and disinherite them because not being allowed off by his cheife wife they could not be his successours Now they were not allowed because as for the children of CETVRA they were all borne after SARA'S decease and concerning Ismael though his mother Agar conceiued him by the permission of SARA her Mistresse howbeit perceiuing her selfe with child she despised her and brought not forth this child vpon her knees as Bala brought forth hers vpon Rachel's THEO the onely children that is the onely acts of holy Charitie are God's Heires Coheires with IESVS CHRIST and the children or the acts of which the other vertues conceiue and bring forth vpon her knees by her command or at least vnder the winges and fauour of her presence But when morall vertues yea euen supernaturall vertues doe produce their actions in the absence of Charitie as they doe amongst Schismatikes according to S. AVGVSTINS relation and sometimes amongst euill Catholikes they are of no value towards the purchace of Paradice no not euen Almes deedes though we should distribute therein all out Substance to the poore Nor yet Martyrdome though we should deliuer our bodie to the fire to be burnt No THE without Charitie saith the Apostle all this were worth nothiÌ„g as we will more amply shew hereafter Now againe the will doth sometimes prooue disobedieÌ„t to her mistresse which is Charitie in the production of morall vertues to wit when as by pride vanitie temporall respects or by some other bad motiue the vertues are turn'd out of their owne nature and then those actions are reiected and banished out of ABRAHAMS house and from Sara's companie that is they are depriued of the fruit and priuiledges of Charitie and consequently are left without worth or merite For those actions strayned in that sort with bad intentions are indeede more vicious then vertuous hauing onely vertue on their outside their interiour belonging to vice which serues them for a motiue witnesse the fastings offerings and other actions of the Pharisie 2. But furthermore as the Israelits liued peaceably in Egipt during Iosephs life time and the life time of LEVI and presently after the death of LEVI were tyrannically reduced into seruitude whence the Iewes tooke their Prouerbe ONE OF THE BROTHERS BEING DECEASED THE OTHERS ARE OPPRES'T as it is registred in the Hebrewes great Chronologie which was published by the learned Archbishop of Aix Gilbert Genebrard whom to his honour I name with consolation whose scholler I was though an vnprofitable one while he was the king's reader at Paris and explicated the Canticle of Canticles so the merits and and fruits as well of morall as Christian vertues doe in a most sweete tranquillitie subsist in the soule while sacred Charitie liues aÌ„d raignes therein but as soone as heauenly loue dies all the merits and fruits of other vertues doe also die vpon it and these are they which the Diuines call DEAD WORKES for that hauing beene borne aliue vnder charities protection and as another Ismael in Abrahams house they doe afterwards loose life and the right of inheritance by the disobedience and rebellion which proceeded from their mother the will 3. O God THEO what a misfortune it is if the iust man forsake his Iustice and turne to iniquitie his workes of iustice shall be no longer held in memorie he shall die in this sinne saieth our Lord in Ezechiel so that mortall sinne doth ouerthowe all the merite of vertues for touching those which are practised while sinne raignes in the soule they are borne so dead that they are vnprofitable for euer to the pretentioÌ„ of life euerlasting and as for those that were practised before the sinne was committed that is while sacred loue liued in the soule their value and merite doth perish and die iust vpoÌ„ its arriuall not being able to
iust man turne from his iustice by sinne God will no longer remember the iustice and good works which he hath done But yet if this poore fallen man doe afterwards rise and returne into Gods grace by penance God will thinke no more of his sinne and not remembring his sinne he will turne mindfull of his former good works and of the reward which he promised them since sinne which alone had blotted them out of the diuine memorie is wholy raysed out abolished annihilated so that in that case God's Iustice doth oblige his Mercy or rather his Mercy doth enforce his Iustice to looke a new vpon their precedent good works euē as though he had neuer forgottē thē otherwise the sacred penitent had not dared to saie to his Maister render vnto me the ioye of thy saluation and confirme me with thy principall spirit for as you see he doth not onely require a newnesse of heart and spirit but he pretends to haue the ioye rendred vnto him which sinne had bereft him off Now this ioye is no other thing then the wine of heauenly Loue which doth reioyce mans heart 3. It fares not alike with sinne in this behalfe as with the workes of charitie for the iust mans workes are not blotted out abolished or annihilated by the commission of sinne but are onely forgotten marry the sinnes of the wicked are not onely forgotten but are euen raysed out clenged abolished and annihilated by holy penāce wherevpon the sinne that is committed by the iust man doth not cause the sinne that was once pardoned to liue againe because it was entirely annihilated But when loue returnes into the penitent soule it makes her former good works returne to life againe because they were not abolished but onely forgotten And this obliuion of the works of the iust man who hath forsaken his iustice and charitie consisteth in this that it made them vnprofitable while sinne made him vncapable of eternal life which is their fruit and therefore as soone as by the returne of Charitie he is rancked againe with the childen of God and thereby made capable of immortall glorie God recals to mind his auncient good works and they become againe fruitfull It were not reasonable that sinne should haue as much power ouer Charitie as Charitie hath against sinne For sinne is an issue of our infirmitie Charitie proceedes from God's power If sinne abound in malice to ruinate vs Grace doth superabound to worke the reparation and God's Mercy by which he blots out sinne doth rayse it selfe continually and becomes gloriously triumphant ouer the rigour of Iudgement whereby God had forgotten the good workes which went before sinne In this sort in the corporall cures which our Sauiour did by miracle he did not onely restore health but withall added new benedictions making the cure farre passe the desease so bountifull is he to man 4. I neuer saw red nor heard that waspes oxebees flies and such other little hurtfull creatures being once dead did reuiue and returne to life againe but that the vertuous and harmelesse honie Bee can rise againe it is a common report and I haue often red it It is saied these are Plinies words that if one keepe the dead bodies of the drowned bees all the winter with in the house and expose thē to the sunne beames the spring following couered ouer with ashes of the figue tree they will rise againe and be as good as euer That iniquities and sinfull workes cā returne to life after they haue once bene drowned and abolished by penance truly my THEO neuer for as muche as I know did the Scripture or any Diuine saie it yea the contrarie is authorised by holy writ and by the common consent of Doctours But that good works which like vnto the sweete Bee doe compound the honie of merite being drowned in sinne can afterwards regaine life when couered with the ashes of penance they are exposed to the sunne of grace and Charitie is held and cleartly taught by all the Diuines nor are we to doubt but that they become profitable and fruitfull as before When Nabuzardan destroyed Hierusalem and Israel was led in captiuitie the holy fire of the Altar was hid in a well where it was turned into mud but this mud being drawen out of the well and exposed to the sunne after their returne from Captiuitie the dead fire kindled againe and the mud was turned into flames When the iust man is made slaue to sinne all the works of his life are miserably forgotten and turnd into durt but being deliuered out of Captiuitie to wit when by penance he returnes into grace with heauenly Charitie his former good works are drawen out of the well of obliuion and touched with the raves of heauenly mercy they returne to life and are conuerted into as cleare flames as euer to be sacrificed on the sacred Altar of the diuine approbation and to be restored againe to their wonted dignitie price and value How we are to reduce all the exercise of all the vertues and all our actions to holy Loue. CHAPTER III. 1. BRute beastes though they know not the end of their actions doe indeede tend to their end but pretend it not for to pretend is to tend to a thing by purpose before we tend to it in effect They cast as it were their actions towards their end yet forecast they not but follow their instinct without election or intention But man is Maister in such sort ouer his humane and reasonable actions that in them all he proposeth some end and can direct them to one or many particular ends as he pleaseth for he can change the naturall end of an action as when he sweares to deceiue another whereas contrariwise the end of an oath is to hinder deceite He can also adde another end to the naturall end of an action as when besides the intention of succouring of the needie which is the end of Almes-deedes he adds the intention of obliging the needie to render him like for like 2. Now we adde sometimes a lesse perfect end thē is the end of our actiō sometimes we adde an end of equall or like perfectiō sometimes also an end that is more high and eminent for besides the assistāce of the poore which is the principall ēd of Almes-deedes may not one pretend 1. to gaine his affection 2. to edifie his neighbour 3. to please God which are three diuers ends whereof the first is the least the second is not much better the third farre exceeding the common end of almes deeds So that as you see we haue power diuersly to perfect our actions according to the varietie of motiues ends and intentions which we haue in doing them 3. Be good Exchangers saieth our Sauiour Let vs be carefull therefore THEO not to change the motiues and ends of our actions but for our profit ād aduātage ād to doe nothing in this trafike but by good order and reason Behold for exāple this or that man who
takes vpon him publike seruice and withall pretends honour if his pretention be more to honour himselfe then to serue the common wealth or whether his pretention be equall in them both he doth amisse and is indeede ambitious For he ouerthrowes the order of reasoÌ„ in either preferring or equalizing his owne interest with a publike good But if his principall eÌ„d be the publike good and yet withall he haue a desire thereby to aduance the honour of his familie verily one knowes not how to blame him not onely because both his pretentions are honest but are also well ordered Some will communicate at Easter that they may not be blamed by their neighbours and withall to obeye God who can doubt but they doe well But if they communicate equally or more to auoyd blame then to obeye God who can also doubt but they doe impertinently in equalizing or preferring humane respects before the obedience which they owe to God One may fast in Lent either by Charitie to please God or by obedience because it is a precept of the Church or else for sobrieties sake or out of diligence to studie better or through prudence to spare somewhat for some other necessitie by chastitie to th' end I might tame my bodie or out of religion the better to praie Now if I please I may make a collection of all these intentions and fast for them all together But in this case there must be good gouernment vsed to order these motiues For if I fast rather out of a sparing humour then for obedience to the Church rather that I may studie well then to please God who doth not see that I confound right and order preferring myne owne interest before the obedience due to the Church or Gods pleasure To fast to spare is good To fast to obeye the Church is better to fast to please God is best and though it seeme that of three goods one cannot compose a bad thing yet he that should displace them preferring the worse before the better should without doubt coÌ„mite a blame worthy disorder 4. He that inuites but one of his friends doth in no wise offend the rest but if he inuite them all and yet giue the greatest respect to the least drawing the most honorable to the lowest end doth he not offend both those and these these because he doth depresse them against reason those because he makes fooles of them So to doe an action for one onely reasonable motiue be it neuer so little reason is not offended at it but he that will haue many motiues he is to ranke them according to their qualities otherwise he sinneth for disorder is a sinne as sinne is a disorder He that desires to please both God and our B. Ladie doth excellent well but he that would please our Blessed Ladie as much or more then God â—hould commit an insupportable disorder and one might saie to him as was saied to Cain Though you offered well yet you diuided ill leaue off you haue sinned Euery end must haue its right place And consequently the end of louing God the soueraigne place 5. Now the soueraigne motiue of our actions which is that of heauenly loue hath this soueraigne propertie that being more pure it makes the action which proceedes from it more pure so that the Angels and Saints of Heauen loue nothing for any other pretention then for the loue of the Diuine goodnesse and with intention to please True it is they exercise a most ardent mutuall loue amongst themselues as they also loue vs and the vertues but all this purely to please God They follow and practise vertues not for that they are faire and delightfull but because they are agreeable to God They loue their owne felicitie not because it is in them but for that it pleaseth God Yea verily they loue the Loue with which they loue God not because it is in theÌ„ but for that it tends to God not because it is gustfull to themselues but because it is pleasant to God not because they enioye and possesse it but because God giues it them and delightes himselfe in it The practise of that which hath bene saied in the precedent chapter CHAPTER XIV 1. LEt vs striue therefore THEO to purifie all our intentions and since we may if we list grace all the actions of vertue with the sacred motiues of Diuine Loue why shall we not doe it reiecting as occasion requires all kind of vicious motiues as vaine glorie and proper interest and Let vs consider all the good motiues which we may haue to vndertake the present action that we may choose the motiue of holy Loue which is the most excellent of all to water moisten all the other with it for example if I desire vallourously to expose my selfe to the danger of warre I may put it in execution in consideration of diuers motiues for the naturall motiue of this action is that of strength and vallour which moues vs reasonably to vndertake dangerous exploits yet besides this I may haue diuers other motiues as that of obeying the Prince whom I serue the loue of the common wealth that of magnanimitie which makes me delight my selfe in the greatnesse of this action Now comming to the deede doing I put my selfe vpon the foreseene perill for all these motiues together But to raise them all to the degree of Diuine Loue and perfectly to purifie them I will pronounce in my soule from my very heart ô eternall God who art the most deare Loue of my affections if vallour obedience to my Prince Loue of my CouÌ„trie and magnanimitie were not agreeable vnto thee I would neuer follow their motions which now I feele but whereas these vertues are delightfull vnto thee I embrace this occasion of putting them in practise and will no otherwise second their instinct and inclination then because thou louest and willest them 2. You see plainly THEO how by this reflection of our mind we perfume all those other motiues with the odour and sweetenesse of holy Loue since we doe not meerely follow them as they are vertuous motiues but in qualitie of motiues that are desired embraced beloued and cherished of God He that steaks wherewithall to be drunke is more a drunkard then a thiefe according to Aristotle And he then that doth practise vallour obedience loue towards his couÌ„trie and magnanimitie to please God he is more a Diuine Louer then either valliant obedient good Patriote or magnanimous because his whole will in that exercise doth aime at and fall vpon the Loue of God making onely vse of all these motiues to arriue at this end We are not wont to saie we goe to Lyons but to Paris while we passe onely by Lions to Paris nor doe we saie we goe to singe but to serue God while we goe not to sing but to th' end to serue God 3. And if it chance that at sometimes we are touched with particular motiues as for example if we should
loue Chastitie by reason of its singular and delightfull puritie presently vpon this motiue we must poure out that of holy Loue in this sort ô most seemely and delicious candour of chastitie ô how louely thou art sith thou art so beloued of the Diuine Goodnesse and then turning towards the Almightie Ah! Lord I demand onely one thing of thee it is that which I aime at in Chastitie to see and practise thy good pleasure in it and the delightes thou takest therein And as often as we set vpon the practise of any vertue we must eftsons saie from our heart yes eternall Father I will doe it because so it was pleasing vnto thee from all eternitie In this sort we are to animate our actions with Gods good pleasure louing the decorum and beautie of vertues principally because they are agreeable to God For my deare THEO there are some men who impotently affect the beautie of certaine vertues not onely without louing Charitie but euen with contempt of Charitie Origin and Tertullian did so affect the puritie of Chastitie that in it they violated the greatest lawes of Charitie the one choosing to commit adolatrie rather then to endure an horrible vilanie whereby the Tyrans sought to defile his bodie the other separating himselfe from the most chast Catholike church his mother to establish the Chastitie of his wife more according to his owne fantasie Who knowes not that there were certaine beggars at Lions who to extoll beggarie excessiuely turned heretikes and of beggars became vagabund-rogues who is ignorant of the vanitie of the ENTHOVSIASTES MESSALIENS EVCHITISTES who forsooke Charitie to brage of their Praier And were there not Heretikes who to exalte charitie towards the poore depressed Charitie towards God ascribing mans whole saluation to Almes-deedes as S. Augustine doth witenesse Notwithstanding that the holy Apostle cries out that though a man giue all his goods to the poore and haue not Charitie it profits him nothing 4. God hath planted the Standart of charitie vpon me saieth the sacred Sunamite Loue THEO is the Standart in the armie of vertues all of it is ordered to loue it is the onely colours vnder which our Sauiour who is the true Generall of the armie makes them all sight Let vs therefore draw all the vertues to the obedience of Charitie Let vs loue the vertues in particular but principally because they are agreeable to God Let vs loue the more excellēt vertues in a more excellent manner not in that they are excellent but because God loues them more excellently So will holy Loue viuificate all the vertues making them all louing louely and more then louely How Charitie containes in it the gift of the holy Ghost CHAPTER XV. 1. THat mans heart might easily follow the motions and instincts of reason to attaine the naturall felicitie which it could pretend by liuing according to the lawes of honestie it is requisite to haue 1. Temperance to represse the insolent motions of sensualitie 2. Iustice to render to God our neighbour and our selues what is due 3. Fortitude to vāquish the difficulties which occurre in doing good and auoyding euill 4. Prudence to decerne what meanes are most proper to come vnto good and to vertue 5. Science to know the true good to which we are to aspire and the true euill which we are to flie 6. Vnderstanding throughly to penetrate the first and maine grounds or principles of beautie and the excellēcie of honestie 7. and finally Wisdome to contemplate the Diuinitie the prime fountaine of all good These are the qualities whereby the mind is made milde obedient and pliable to the lawes of naturall reason which is in vs. 2. In like manner the holy Ghost which dwelleth in vs to make our soule supple pliable and obedient to his heauenly motions and diuine inspirations which are the lawes of his Loue in the obseruance whereof consisteth the supernaturall felicitie of this presēt life he bestowes vpō vs seuē proprieties and perfections almost like to those seuē which we now spoke off called in in the holy Scripture and amongst the Diuines GIFTS OF THE HOLY GHOST 3. Now they are not onely inseparable from charitie but all things considered and properly speaking they are the prime vertues proprieties and qualities of Charitie For first Wisdome is in effect no other thing then the loue which tasteth relisheth and experiēceth how sweete ād delicious God is The 2. Vnderstāding is nothīg else then Loue attentiue to consider and penetraet he beautie of the truthes of Faith to know thereby God in himselfe and then falling from that hight to consider him in his creatures 3. Science on the other side is no other thing then the same Loue which keepes vs hard to the knowledge of our selues and the creatures to make vs reascend to a more perfect knowledge of the seruice which we owe to God 4. Counsell is also Loue in so much as it makes vs carefull attentiue and dexterous in choosing the meanes proper to serue God piously 5. Fortitude is Loue encouraging and animating the heart to put in execution that which Counsell determined should be done 6. Pietie is the Loue which doth sweeten labour and make vs cordially agreeably and with a filiall affection imploye our selues in things which please God our Father And 7. to conclud Feare is no other thing then Loue in so much as it doth make vs flie and auoyd that which is distastfull to the Diuine Maiestie 4. So THEO Charitie shall be another Iacobs ladder vnto vs consisting of the seauen gifts of the holy Ghost as of so many sacred steps by which Angelicall men shall ascend from earth to Heauen to be vnited to the bosome of the Almightie and whereby they shall descend from Heauen to earth to lend a helping hand to their neighbours to lead them to Heauen For in ascēding vpon the first step Feare makes vs forsake euill vpon the 2. Pietie incites vs to doe good vpon the 3. Science makes vs decerne the good which we are to doe and the euill which we are to flie vpon the 4. Fortitude doth encourage vs against all the difficulties which occurre in our enterprise vpon the 5. we make choice of conuenient meanes by Counsell vpon the 6. we vnite our vnderstanding to God to behold and penetrate the draughtes of his infinite beautie and vpō the 7. we ioyne our wills to God to taste and experienee the sweetenesse of his incomprehensible goodnesse for vpon the top of this ladder God bending towards vs giues vs the kisse of Loue and makes vs sucke the sacred dugges of his delight better then wine 5. But if after we haue delightfully enioyed these fauours of loue we desire to returne into the earth to gaine our neighbour to the same happinesse from the chiefe and highest step where we haue filled our will with an ardent Zeale and haue perfumed our soules with the perfumes of Gods Soueraigne Charitie we must descend to the second step
where our vnderstanding is englightened with an incomparable light and makes prouision of the most excellent grounds and Maximes to glorifie the Diuine Beautie and Bountie From thence we passe to the third where by the gift of Counsell we aduise by what meanes we may instill the gust and true estimation of the Diuine sweetenesse into our neighbours heart Vpon the 4. we take heart by the means of holy Fortitude to surmount the difficulties which might crosse this designe Vpon the 5. by the gift of Science we begin to preach exhorting all men to follow vertue and flie vice Vpon the 6. we striue to plant pietie in them that acknowledging God for their louing father they may obserue him with a filiall feare Vpon the last step we terrifie them with Gods iudgments so that mixing the feare of damnation with a filiall respect they doe with more feruour forsake the earth to asceÌ„d to Heauen with vs. 6. Meane while Charitie comprehends these SeueÌ„ gifts aÌ„d is like to a faire Lillie whose flowres are whiter then snow beset in the midst with fine little Hammaâ—s of the gold of wisdome which beate into our heart the gusts and louing tastes of the goodnesse of the Father our Creatour of the Mercy of the Sonne our Redeemour and of the sweetenesse of the Holy Ghost our Sanctifier And I place as you see this double Feare vpon the two lowest steps to reconcile all the traditions with the holy and sacred vulgare Edition for it is not without mysterie that the word FEARE is repeated twice but to shew that there is a filiall gift of Feare which is no other thing theÌ„ the gift of pietie and a gift of seruile Feare which is the beginning of our iorney towards the soueraigne wisdome Of the louing feare of spâ—uses a continuation of the discourse alreadie begune CHAPTER XVI 1. AH Brother IONATHAS saied DAVID thou wast deare to me aboue the loue of women as though he had saied thou didst deserue a greater Loue then that of wiues towards their husbands All excellent things are rare Propose to your selfe THEO a spouse with a Columbine heart which hath the perfectioÌ„ of marriage-Loue the Loue thereof is incoÌ„parable not onely in excellencie but also by reason of a number of singular affections and qualities which doe accompanie it it is not meerely chast but shamefast too it is strong but gracious with all It is violent and yet tender it is ardent but respectfull generous yet fearefull bold but obedient and all its feare is mixed with a delicious confideÌ„ce Such truely is the feare of a soule endowed with the excellencie of Loue For she hath such assurance in the goodnesse of her spouse that she feares not the loosing of him indeede she is afrayed that she shall not sufficiently enioye his diuine presence and that some occasion may make him absent himselfe though for an onely moment She is confident enough neuer to displease him but she feares she shall not loue him so much as loue requires Her Loue is too couragious to entertaine the lest suspicion of euer falling into disgrace with him but she is withall apprehensiue and fearefull that she shall not be vnited vnto him so much as she desires yea the soule doth sometimes arriue at such a desire of perfection that she doth not feare but she shall be sufficiently vnited vnto him Loue assuring her the continuance thereof but she feares that this vnion is not so pure simple and attentiue as her Loue makes her wish It is this admiring Louer who desires not to loue the gust delightes vertues and spirituall consolations least she might be though neuer so little diuerted from the singular loue which she beares to her beloued protesting that it is himselfe not his benefits which she lookes for and crying out to this purpose ah shew me my Beloued where thou feedest where thou lyest at midday least I might roue after the pleasures which are out of thee 2. With this holy feare of heauenly Spouses were touched those great soules of S. PAVLE S. FRANCIS S. CATHARINE of Genua and others who would not admit any mixture in their Loues but endeauoured to make them so pure simple and perfect that neither consolations nor vertues themselues might be enterposed betwixt their heart and God so that they might saie I liue not I but IESVS-CHRIST liues in me my God is my all that which is not God is nothing to me IESVS-CHRIST is my life my Loue is crucified and others the like extaticall words Now the loue of new beginners or appreÌ„tises proceedes from true loue but from a loue which is as yet tender feeble and beginning onely Filiall feare proceedes from a constant and solide loue and which alreadie tends to perfection but the feare of a Spouse springs from the excellencie and perfectioÌ„ of Loue alreadie acquired but as touching seruile and mercinarie feares they proceede not from loue at all but ordinarily they preceede Loue and serue it as Herbingers as we haue alreadie saied and are oftentimes very profitable seruants Howbeit THEO you shall oft see a good Ladie who not willing to eate her bread in idlenesse resembling her whom Salomon doth so much extoll will worke in silke vpon fine white Satine with a goodly varietie of colours to make a peece of embroderie consisting of many rare flowers which afterward she will richly raise with gold and siluer fitly suted the worke is wrought with the needle which she vseth all through to lay her silke siluer or gold yet is not the needle put into the Satine to be left there but onely to draw in after it and make way to the silke siluer and gold so that these being once layed vpon their grounds the needle is drawen out and taken thence Euen so the Diuine Goodnesse about to place a great varietie of vertues in mans soule and afterwards to raise them with his sacred Loue he makes vse of the needle of seruile and mercinarie Feare which commonly doe first pricke our hearts Yet is it not left in it but still as the vertues are placed and lodged in the soule mercenarie and seruile Feare departs according to the saying of the beloued Disciple That perfect Charitie casteh out Feare I verily THEO for the feare of being damned and of loosing Heauen is dreadull and full of anguish and how can it then stand with holy Loue which is wholy sweete and delightfull How seruile Feare remaines together with holy Loue. CHAPTER XVII 1. And albeit that the Lady we spoke off will not leaue her needle in her worke after it be once perfected yet as longe as there remaines any thing to be done about it if any other occurrence hinder her she will leaue the needle sticking in the Pincke the Rose or Paunsie which she embroders to find it in a readinesse when she returnes to her worke In like manner THEO while the Diuine Prouidence is about the embroderie of vertues and the worke of Diuine Loue
not onely in regard of the chastiments which the soueraigne Iustice of God doth practise in this world but also in respect of the punishments which he exerciseth in the other life vpon their soules that haue incurable sinnes so deeply is the instinct of fearing a Deitie engrauen in mans nature 2. But this feare being practised by way of a sodaine motion or naturall feeling is neither to be commended nor condemned in vs since it proceedes not from our election yet is it an effect of a best cause and cause of a best effect for it comes from the naturall knowledge which God hath giuen vs of his Prouidence and giues vs to vnderstand what dependance we haue of the soueraigne omnipotencie mouing vs to implore his aide and being in a faithfull soule it doth much aduance her in goodnesse Christians amidst the astonishments which Thunder Tempests and other naturall dangers cause in vs inuoke the sacred name of IESVS and MARIE make the signe of the Crosse prostrate themselues before God and exercise many good acts of Faith Hope and Religion The Glorious SAINT THOMAS of Aquine being naturally subiect to start when it thundered was accustomed to saie by way of Iaculatorie Praier the Diuine words which the Church hath in such esteeme THE WORD WAS MADE FLESH Vpon this feare then Diuine Loue doth make diuers acts of Complacence and Beneuolence I will blesse thee ô Lord for thou art wōderfully magnified Let euery one feare thee ô Lord ô you great ones of the earth vnderstand serue our Lord in feare and reioyce in him with trembling 3. But there is another feare that takes it's beginning from Faith which teacheth vs that after this mortall life there are punishments dreadfully eternall or eternally dreadfull prepared for such as in this world haue offended the Diuine Maiestie without a perfect reconciliation before their decease That at the house of death the soule shall be iudged by a particular Iudgment and that at the end of the world all shall rise and appeare together to be iudged againe in the Vniuersall Iudgment For these Christian truthes THEOT doe strike the hearts of those that doe deeply ponder them with an extreeme horrour and indeede how could one represent vnto himselfe those eternall honours without foming and quaking with apprehension Now when these feelings doe take such roote in our soule that they driue and banish thence the affection and will to sinne according as the holy Councell of Trent speaketh they are very wholsome We haue conceiued thy feare ô Lord and haue brought forth the Spirit of Saluation I saie hath it That is thy wrothfull face tertified vs and made vs conceiue and bring forth the Spirit of Penance which is the Spirit of Saluation so did the Psalmist saie my bones enioyed no peace but trembled before the face of thy anger 4. Our Sauiour who euen came to establish the law of Loue amongst vs ceaseth not to inculcate vnto vs this feare feare him saieth he who hath power to throw the bodie and soule into hell fire The NINIVITS did penance vpon the threat of their owne subuersion and damnation and their penance was agreeable to God to be short this feare is comprised amongst the gifts of the holy Ghost as many aunciant Fathers haue noted 5. But if Feare doe not deterre our will and affection from Sinne truely it is bad and like to that of the diuells who cease to doe mischiefe onely through a feare they haue to be tormented by the Exorcisme without ceasing to desire and will mischeife which is their meditation for euer Like to that of the miserable gallie-slaue who would euen eate the Captaines heart though he dares not stirre from the Oare least he might be beaten Like to the Feare of that great old Maister-heretike who confessed that he hated God because he did punish the wicked Certes he that loues sinne and would willingly commit it maugre Gods will though in effect he will not commit it onely least he might be damned hath a horrible and detestable feare for though he haue not the will to come to the execution of sinne yet doth he entertaine the execution of it in his will since he would doe it if feare withheld him not and it is as it were by force that he effectes it not 6. To this Feare one may adde another lesse malicious indeede yet no lesse vnprofitable as was that of the Iudge FELIX who hearing Gods iudgmēts spoken off was stroken into amazemēt yet did he not for all that giue ouer his auarice and that of BALTASAR who in seeing the prodigious hand that wrote his condemnation vpon the wall was so astonished that he looked agaste the ioyntes of his backe bone were disioynted his knees with shaking dashed one against another nor would he yet doe penance and to what purpose is it to feare euill vnlesse by feare we resolue to eschew it 7. Their Feare then that doe as slaues obserue the Law of God to auoyd Hell is good indeede but much more noble and desirable is the mercinarie feare of Christians who as hirelings doe faithfully labour yet not principally for any loue they beare their Maister but to be rewarded with the reward promised O that the eye could see that the eare could heare or that it could enter into the heart of man what God hath prepared for those that serue him Ah what an apprehension would one haue to violate Gods commandements least he might loose those immortall rewards What teares what sobbs would one cast out when by sinne one had lost it Yet should this Feare be blame worthy if it contained in it the exclusion of holy Loue for he that should saie I will not serue God for any loue I will haue towards him but onely to attaine the reward he promiseth should commit blasphemie in preferring the reward before his Maister the benefit before the Benefactour the inheritance before the Father and his owne profit before God almightie as we haue more amply showen in the second booke 8. But finally when we feare to offend God not to auoyd the paines of Hell or the lose of Heauen but onely for that God being our good Father we owe him honour respect obedience thē our Feare is filiall because a well borne child doth not obeye his Father in respect of the power he hath to punish his disobedience or because he might disinherite him but purely because he is his Father In such sort that though his Father were old impotent and poore he would not serue him with lesse diligence but rather as a pious Storke would assist him with more care and affection Euen as IOSEPH seeing the good man IACO◠his Father old in want and brought vnder his scepter ceased not to honour serue and reuerēce him with a more thē filiall tēdernesse and such as his brothers hauing takē notice apprehended that it would euen worke after his death and therevpon they made vse of it to obtaine
loue that should spring vp amongst the brambles and repugnances of a harsh and drie nature would be more braue and glorious and withall more delightfull and gracious like to the other 4. It imports not much then whether one haue a naturall inclination to loue when supernaturall loue is handled by which one works onely supernaturally Onely this THEO I would willingly crie out to all men ô mortalls if you haue hearts addicted to loue alas why doe you not pretend celestiall and Diuine Loue But if you be harsh and hard hearted alas poore peopâ—â— sith you are depriued of naturall Loue why doe you not aspire to supernaturall Loue which shall be louingly bestowed on you by him who so holily calls you to loue him That we are to haue a continuall desire to loue CHAPTER II. 1. LAy vp treasures in heauen one treasure is not sufficient to the liking of this Diuine Louer but he desires we should haue it in such aboundance that our treasure should be coÌ„posed of many treasures that is to saie THEO that we are to haue an insatiable desire of Louing God adding continually loue vpon loue What is it that doth so much presse the Bees to encrease their honie but the loue they beare to it ô heart of my soule who art created to loue the infinite good what loue canst thou desire but this loue which is the most to be desired of all loues Alas ô soule of my heart what desire canst thou loue but the most louely of all desires ô Loue of sacred desires ô desires of holy Loue ô how much haue I desisired to desire your perfections 2. The disgusted sickman hath no appetite to eate yet hath he an appetite to haue an appetite he desires no meate yet he desires to haue a desire THEO to know whether we loue God aboue all things is not in our power vnlesse God himselfe reueale it vnto vs yet we may easily know whether we desire to loue him aÌ„d perceiuing the desire of holy loue in vs we know that we begin to loue It is our seÌ„suall aÌ„d animall part which couets to eate but it is our reasonable part that desires this appetite and because the sensuall part doth not alwayes obeye the reasonable part it happens that we desire an appetite and yet haue it not 3. But the desire of louing and loue depend both of the same will Wherefore as soone as we haue framed a desire of louing we begin to haue some Loue and euer as this desire encreaseth loue also encreaseth He that desires Loue ardently shall shortly loue with ardour ô God THEO who will make vs so happie as that we may burne with this desire which is the desire of the poore and the preparation of their heart whom God doth willingly heare He that hath no assurance to loue God is a poore man and if he desire to loue him he is a beggar but a beggar in that bleessed beggarie of which our Sauiour hath saied Blessed are the poore of spirit for theirs is the kingdome of Heauen 4. Such an one was S. AVGVSTINE when he cryed out ô to loue ô to walke ô to die to a mans selfe ô to come to God! Such S. FRANCIS his saying let me die of thy Loue ô thou friend of my heart who hast daigned to die for my Loue Such S. CATHARINE of GENVA and S. TERESA when as spirituall Does panting and dying with the thirst of Diuine Loue they sighed out this voice ah Lord giue me this water 5. Temporall couituousnesse by which we doe greedily desire earthly riches is the roote of all euill but spirituall auarice whereby one doth incessaÌ„tly sigh after the pure gold of Diuine Loue is the roote of all good He that doth desire to Loue well doth search it well and he that doth search it well doth find it well and he that hath found it out he hath found the source of life whence he shall draw the saluation of our Lord. Let vs crie night and day THEO come ô holy Ghost fill the hearts of thy faithfull and kindle in them the fire of thy Loue. ô heauenly Loue when wilt thou fill my soule That to haue the desire of saâ—red Loue we are to cut of all other desires CHAPTER III. 1. VVHy doe hounds thinke you THEO more ordinarily loose the sent or straine of the game they runne in the spring time then in other times it is as the Hunters and Philosophers saie because the grasse and floures are then in their vigour so that the varietie of smells which they send out doth so fill the hounds sense of smelling that they can neither take nor follow the sent of their game amongst so sundrie â—ents which the earth doth euaporate Certes those soules that doe abound still in desires designes and proiects doe neuer desire the holy celestiall loue as they ought nor can perceiue the delightfull straine and sent of the Diuine beloued who is compared to the Roe or to the little Faune of the Do. 2. Lilies haue no season but growe soone or late as they are deeper or lesse deepe set in the ground for if they be thrust three fingers onely into the ground they will presently florish but if they be put 6. or 9. fingers into the earth they come vp later proportionably If the heart that pretends Diuine Loue be deeply engaged in terreane and temporall affaires it will bud late and with difficultie But if it haue onely so much to doe with the world as its condition requires you shall see it blosome timely in Loue and send out a delicious odour 3. For this cause the Saints betooke themselues to deserts that being freede from worldly solicitudes they might more ardently bestowe themselues in the exercise of holy Loue Hence the sacred Spouse shut the one of her eyes to th'ed that she might fixe the sight of the other alone more setledly and withall aime more directly at the very midst of her Beloued's heart which she desires to wound witâ— loue And for this same reason she keepes her haire so plaited and foulded together in tresses that she seemes to haue one onely haire which she makes vse off as of a chaine to bind and beare away her Spouse his heart whom she makes a slaue to her Loue. 5. They that desire for good and all to loue God shut vp their vnderstanding from worldly discoursâ—s to imploye it more feruently in Diuine meditations and doe gather vp all their pretentions into that onely one pretention of onely louing God Whosoeuâ—r he be that desires any thing which he desires not for God doth in that lesse desire God 5. A Religious man dâ—manded of B. Giles what he could doe most gratefull to God and he answâ—red him by singing one to one that is one onely soule to one onely God So many desires and Loues in our heart are as many children vpon one dâ—gge who while they can not all sucke at once they thrust to it now one
now another by emulation making it in the end waxe withered and drie He that aimes at heauenly Loue must carefully reserue his times his spirit and affections for it That our lawfull occasions doe not hinder vs to practise Diuine Loue. CHAPTER IV. 1. CVriositie ambition disquiete together with inaduertance and inconsideration of the end for which we are in this world are cause that we haue a thousand times more impediments then affaires more hurrying vp and downe then worke more lets then businesse And these are the MAZES THEOT that is she witlesse vaine and superfluous vndertakings into which we runne our selues which doe hinder the loue of God not the true and lawfull exercises of our vocations DAVID and after him S. Lâ—WIS in the presse of his perils toyles and trauaills which he endured as well in peace as in warrs did not cease to sing from his heart What doe the Heauens admire Sauâ— God that I desire To what saue God beneath Can heart aspire or breath 2. S. BERNARD loosed not a foote of the progresse which he desired to make in holy Loue though he were in the Courts and Armies of great Princes where he laboured to bring matter of staâ—e to the seruice of Gods glorie he changed his habitation but he changed not his heart 3. And to vse his owne words these changes passed in him but were not caused by him sith that though his imployments were much differeÌ„t yet were all imployements indifferent to him and he different from them all not receiuing the colours of his affaires and couersations as the CAMELION those of the place where she is but remayning still wholy vnited to God still white in puritie still read with Charitie still full of humilitie 4. I am not ignorant THEOT what the wise mans counsell is He flies the CaÌ„pe the Court and Courtly strife Who seakes to sowe the seedes of holy life Vertue we see doth cause the soules encrease Faith and Pietie daughters are to peace And the Israelites had good reason to excuse theÌ„selues to the Babylonians who vrged them to sing the sacred Canticle of Sion Ay me but in what musike shall we sing In this sad sâ—yle and ruthfull banishment A Sions songe to Sions heauâ—nly King A Sions songe of heauenly wonderment But doe not you also marke that those poore people were not onely amoÌ„gst the Babylonias but were euen their Captiues Whosoeuer is a slaue to Courtly fauours issues in law and honour in warrs ô God all is past with him he hath no leasure to sing the Hymne of heauenly Loue. But he that is onely in the Court in warrs or in the Sessions-houses because his dutie calls him th ther God is his aide and the heauenly sweetenesse is as an EPITHEME vpon his heart to preserue him from the plague which raignes in those places 5. While the plague pestered the Milaneises SAINT CHARLES neuer made difficultie to frequent the infected houses and to touch the infected persons Yet THEO he onely frequented and touched them so farre forth as the necessitie of Gods worke required nor would he for a world haue thrust himselfe into danger without necessitie least he should haue commited the sinne of tempting God So that he was neuer touched with any infection Gods Prouidence conseruing him who reposed so pure a confidence in â—t that it had no mixture either of feare or forwardnesse In like manner God takes a speciall care of those who goe not to the Court Sessions or warre but onely to complie with the necessitie of their dutie and in that case a man is neither to be so scrupulous as to abandone good and lawfull affaires by not going nor yet to be presumptuously pushed forwards with a desire of going thither or staying there without the expresse necessitie of his dutie and affaires A delightfull example vpon this subiect CHAPTER V. 1. GOd is innocent to the innocent Good to the good cordiall to the cordiall tender towards such as are tender and his loue makes him often times vse certaine sacred and daintie deuises towards the holy soules which out of a louing puritie and simplicitie behaue themselues as little children about him 2. Vpon a day S. FRANCISCA was reciting our Ladies office and as it commonly happens that if there be any businesse to be done all the day long it presseth most in the time of Praier This good Ladie was called in her husbands name about a houshold affaire and foure sundrie times thinking to goe on with her office she was called from it againe and constrained to leaue off in the same verse till at length this blessed affaire for which they had so importunely interrupted her praier being finished returning to her office she found the verse which she had so often left off by obedience and begunne againe by deuotioÌ„ all written in faire golden letters Which her deuote Companion Madame Vannocie swore she saw written by the Saints deare Angell gardian to whom also S. PAVLE did afterwards reueale it 3. O what a sweetenesse is this THEOT of the heauenly Spouse towards this sweete and filiall louer We see notwithstaÌ„ding that euery ones necessarie imployments according to their vocation doth ot diminish Diuine Loue but doth euen encrease it and as it were doe gildâ— the deuote worke The Nightingale loues her owne melodie no lesse when she makes her rest 's then when she sings Deuote hearts loue not Loue lesse when they are distracted in exteriour necessities then when they praie Their silence their speach their action and their contemplation their imployments and their rests doe in them equally sing the Hymne of their Loue. That we are to imploye all the occasions that are presented in the practise of Diâ—ine Loue. CHAPTER VI. 1. THere are some soules that make proiects vnto themselues to doe excellent seruices to our Sauiour by eminent actions and extraordinarie sufferances but actions and sufferances whole occasion is not present nay nor peraduenture neuer will be present and vpon this they apprehend that they haue done a great matter in loue in which yet they are often deceiued As it appears by those who as they themselues thinke embrasing in desire greate future crosses doe vehemently flie the burden of such as are present though lesser Is it not a fearefull temptation to be so valiant in imagination and so cowardly in execution 2. Ah God preserue vs from those imaginarie feruours which doe often bread a vaine and secreete selfe esteeme in the botome of our hearts Great works light not alwayes in our waye but euery moment we may practise little ones with excellencie that is with a great Loue. Behold this Saint I beseech you who bestowes a cup of cold water vpon the ouerheated passinger he doth but a small matter in outward shew but the intentioÌ„ the sweetenesse the Loue with which he doth giue life to his worke is so excellent that it turnes this simple water into water of life and life euerlasting 3.
The Bee doth pickle vpon the Lilie the Flower-deluce the Rose yet they get as ample a prey vpon the little minute Rosmarie flowres and Thyme yea they draw not onely more honie from thence but euen better honie for in these little vessells the honie is locked vp more closely yea and is better kept therein Certes in the low and little workes of deuotion Charitie is not onely practised more frequently but ordinarily more humbly too and consequently more fruitfully and holily 4. These condescendances to others humours these supportations of the clownish and troublesome actions and behauiours of our neighbour these victories ouer our owne humours and passions these renounciations of our lesser inclinations these endeauours against our owne auersions and repugnances this heartie and sweete acknowledgment of our owne imperfections the continuall paines we take to keepe our soule in an equalitie this loue of our owne abiection the gentle and gracious acceptance which we make of the contempt and censurs of our condition our life couersation and actions THEO all these things are more profitable to our soules then we can conceiue so that holy Loue haue the husbanding of them but we haue told Philothie this alreadie That we must haue a care to doe our actions very perfectly CHAPTER VII 1. OVr Sauiour as the auncients report was wount to saie to his be skilâ—ull exchangers If the pistoll be nor good gold if it want weight if it be not bet to lawfull coyne it is cast backe as not currant if a worke be not of a good SPECIES if it be not adorned with Charitie if the intention be not pious it shall not be admitted amongst the good workes If I Fast but yet out of sparingnesse my fast is not of a good SPECIES if it be out of temperance and yet I haue some mortall sinne in my soule the worke wants weight for it is Charitie that giues poise to all that we doe if it were onely through conuersation and to accommodate my selfe to my companions the worke is not stamped with an approoued intentioÌ„ but if I fast out of Temperance and be in God's grace and that I haue an intention to please his Diuine Maiestie by this Temperance tha shall be currant money fit to augment in me the treasure of Charitie 2. To doe little actions with a great puritie of intention and with a will addicted to please God is to doe them excellently and then also they doe greatly sanctifie vs. There are some that eate much and yet are still leane thinne and languishing because their power of disgestion is not good others there are who eate little and yet are alwayes in good plight and vigorous because their stomake is good Euen so there are some soules that doe many workâ—s and yet encrease but little in Charitie because they doe them either coldly and negligently or by an naturall instinct and inclination more then by Diuine inspiration or heauenly heate and contrariwise others there are who doe but few good workes marry they doe them with so holy a will and intention that they make a wonderfull aduancement in charitie they haue but a few Talents yet they husband them so faithfully that their Maister doth largely rereward them for it A generall meanes whereby to applie our workes to Gods serâ—ice CHAPTER VIII 1. All that we doe and whatsoeuer we doe in word or deede let it all be done in the name of IESVS CHRIST whether you eate or you drinke or you doe some other thing doe all to the glorie of God these are the words of the Diuine Apostle which as thâ— great S. THOMAS saieth in explicating them are sufficiently practised when we haue the habit of holy Charitie whereby though we haue not an expresse and set purpose to doe euery worke for the loue of God yet is that intention couertly contained in the vnion and communion which we haue with God by which all the good we can doe is dedicated together with our selues to his Diuine Goodnesse It is not necessarie that a child which liues in his Fathers house and vnder his directions should declare that all that he gets is gotten to his Father for sith his person belongs to his Father all that depends of it will also belong vnto him It is sufficient also that we be Gods children by Loue to make all that we doe be entirely directed to his glorie 2. It is true then THEO as I haue saied elsewhere that euen as the Oliue-tree set neere vnto the vine doth impart vnto it its sauour so Charitie being neere the other vertuâ—s it doth coÌ„municate vnto them her perfection Yet true it is also that if one engraffe a vine vpon an Oliue-tree it doth not onely more perfectly leaue in it its taste but makes it also participat of its sape Nor be you content to haue Charitie and together with it the practise of vertues but endeuour that it may be by it and for it that you practise them that they may be rightely ascribed vnto it 3. When a Painter doth hold and leade an apprentise his hand the strokes that he makes are principally attributed to the Painter because though the Prentise indeede contributed the motion of his hand and the application of his Pensell yet the Maister also for his part did so mingle his motion with that of the Apprentises that giuing the impression therein the honour of whatsoeuer is good in the stroke is especially ascribed to him though yet the Prentise is also praised by reason of the pliablenesse with which he accommodated his motion to his Maisters direction ô how excellent vertuous actions are when Diuine Loue doth imprint his sacred motion vpon them that is when they are done by Loues motiue but this happens differently 4. The motiue of Diuine Loue doth poure fourth a particular influence of perâ—ection vpon the vertuous actions of those that haue in a speciall manner dedicated themselues vnto God to serue him for euer Such are Bishops and Priests who by a Sacramentall consecration and by a spirituall Character which cannot be blotted our vowe themselues as stigmatized and marked seruants to the perpetuall seruice of God Such are Religious who by their vowes either solemne or simple are sacrificed vnto God in qualitie of liuing and reasonable Hosts Such all those that doe betake themselues to pious Congregations dedicated for euer to Gods glorie Further such are all those that of let purpose doe procure in themselues deepe and strong resolutions to follow the will of God making for this end a recollection for some dayes that they may stirre vp their soule by diuers spirituall exercises to the entire reformation of their life a holy methode and ordinarie amongst the auncient Christians but since almost quite left of till the great seruant of God Ignatius de Loyola brought it into vse againe in the time of our Fathers 5. I know well that some are of opinion that this generall oblation of our selues doth not extend
its vâ—rtue and beare its influence vpon the actions which we practise afterwards but so farre forth as in the exercise of them we applie the motiue of Loue in particular by dedicating them in a speciall manner to the glorie of God Yet doe all confesse with SAINT BONAVENTVRE who hath the generall approbation of all in this behalfe that if I haue determined in my heart to giue an huÌ„dred crownes for Gods sake though afterwards I make the distribution of this somme at leasure hauing my mind distracted and without attention yet is all the distribution made through Loue because it proceedes from the first proiect which Diuine Loue made me make of giuing the whole 6. But I praie you Tâ—EO what difference is there betwixt him that offers an hundred crowneâ— to God and him thâ—t offers to him all his actions truly there is none at all but that the one offers a somme of money the other a somme of actions And why I praie shall they not then be doth esteemed to make the distribution of the parcells of the somme in vertue of their first purpose and fundamentall resolutions And if one that distributs his crownes without attention be not depriued of the influence of his first purpose why shall not the other in the distribution of his actionâ— enioye the fruit of his first intention He that purposely hath made himselfe a louing seruant of the Diuine goodnesse hath by consequence dedicated all his actions to the same goodnesse 7. Grounding vpon this truth euery one should once in his life make a good recollection thereby to cleane his soule from all sinne and vpoÌ„ it to make an inward and solide resolution to liue wholy to God as we haue giuen instructions in the first part of the Introduction to a deuote life And afterwards at least once euery yeare to make a suruey vpon ones conscience and a renouation of the first resolution which we haue put downe in the fift part of the same booke to which in this behalfe I remit you 8. Certes SAINT BONAVENTVRE doth auoutch that a man that hath gotten so great an inclination and custome of well doing that he doth it frequently without any speciall intention looseth not the merits of such actions which are enriched by Loue from whence they spring as from their roote and originall source of thire blessed habit facilitie and promptitude Of certaine other meanes whereby we may applie our workes more particularly to the Loue of God CHAPTER IX 1. VVHen the Pea-hen hatcheth her egges in a white place her youÌ„g ones are also white And when our intentions are in the loue of God when we proiect some good worke or vndertake some certaine vocation all the actions which doe issue thence take their worth and deriue their nobilitie from the Loue whence they descended for who doth not see that the actioÌ„s which are proper to my vocation and requisite to my designe doe depend of this first election and resolution which I made 2. Yet THEO one must not staie there but to make an excellent progresse in deuotion we must not onely in the begining of our conuersion and afterâ—ards once euery yeare addresse all our life and actions to God but we must euen offer them vnto him euery day following the morning exercise which we haue taught Philothie for in this dayely renewing of our oblation we spread the vertue and vigour of our loue vpon our actions by a new application of our heart to the Diuine glorie by meanes whereof it is still more and more sanctified 3. Besides this let vs an hundred and an hundred times a day applie our life to Diuine Loue by the practise of iaculatorie praiers eleuations of the mind and spirituall retreats for thâ—sâ— holy exercises casting and bearing vp our minds to Gâ—d doe also in the end draw all our actions thither and how should it come to passe I praie you that a soule which doth euery moment dart vp herselfe at the Diuine Goodnesse and which doth incessantly breath words of Loue to th' end she may keepe her heart continually lodged in the bosome of her heauenly Faâ—her should not be thought to doe all her good workes in God and for God 4. She that saieâ—h ah Lord I am thyne my beloued is wholy myne and I am wholy his My God thou art my all O IESVS thou art my life ah who will doe me the fauour that I may die to my selfe to th' end I may liue onely to thee O to loue to goe to die to a mans selfe ô to liue to God! ô to bee in God! ô Lord whatsoeuer is not thy very selfe is nothing to me She I saie doth she not continually dedicate her actions to her heauenly Spouse ô how blessed is the soule who hath once stripped and perfectly resigned herselfe into the hands of God Almightie whereof we spoke before for afterwards she will onely neede one little sight aÌ„d view of God to renew and confirme her stripping resignation and oblation together with her Protestation that she will haue nothing but God and for God and that she neither loues herselfe nor any other thing in the world but in God and for the Loue of God 5 The exercise then of continuall aspirations is very proper for the application of all our works to Loue. But principally it is abundantly sufficient for the small and ordinarie actions of our life for as for heroicall workes and maters of consequeÌ„ce it is expedient if we intend to make any great profit to vse the ensuing methode as I haue alreadie giuen a touch elsewhere 6. Let vs in these occurreÌ„ces eleuate our heart aÌ„d spirit to God let vs burie our consideration and exteÌ„de our thoughts into the most holy and glorious eternitie let vs behold how in it the Diuine goodnesse did tenderly cherish vs preparing all conuenient meanes for our saluation and progresse in his Loue and in particular the commoditie to doe the good which doth at that present presente it selfe vnto vs or to suffer the euill which befalls vs. This done displaying if we may so saie and eleuating the armes of our consent let vs embrace dearely feruently and most louingly as well the good which presents it selfe to be done as the euill which we are to suffer in consideration that God willed it so from all eternitie to please him and to obeye his prouidence 7. Behold the great S. CHARLES when his Diocese was infested with the plague he lifted vp his heart to God and beheld attentiuely that in the eternitie of Gods Prouidence this scourge was determined and prepared for his flocke and that the same Prouidence had ordained that in this their scourge he should take a most tender care to serue solace and cordially to assist the afflicted sith that in this occurrence he chanced to be the Ghostly Father Pastour and Bishope of that Prouince Wherevpon representing vnto himselfe the greatnesse of the paines toyles and hazards which he was necessarily
when it dies to it selfe nor euer so much death as when it liues to it selfe 8. We haue freedome to doe good or euill yet to make choyce of euill is not to vse but to abuse our freedome Let vs renounce the accursed libertie and let vs for euer subiect our free-will to the rule of heauenly Loue let vs become slaues to Loue whose seruants are more happie then kings And if euer our soule should offer to imploye her libertie against our resolutioÌ„s of seruing God for euer and without reserue ô in that case for Gods sake let vs sacrifice our freewill and make it die to it selfe that it may liue to God He that in respect of selfe loue will keepe it in this world shall loose it in respect of eternall Loue in the other world and he that for the loue of God shall loose it in this world shall coÌ„serue it for the same loue in the next He that giues it libertie in this world shall find it a slaue in the other and he that shall make it a seruant to the Crosse in this world shall find it free in the next where being drunk vp in the fruition of the Diuine goodnesse libertie will be conuerted into loue and loue into libertie but libertie of an infinite sweetenesse without violeÌ„ce paine or repugnance at all we shall vnchangeably loue the Creatour and Sauiour of our soules Of the motiues we haue to holy Loue. CHAPTER XI 1. SAINT BONAVENTVRE Father Granado Father Lowis of Poâ—t Stella haue sufficiently discoursed vpon this subiect I will onely somme vp the points which I haue touched in this Treatise 2. The Diuine Goodnesse considered in it selfe is not onely the first motiue of all but withall the greatest the most noble and most puissant For it is that which doth rauish the Blessed and crowne their Felicitie How can one haue a heart and yet not loue so infinite a goodnesse This subiect is in some sort proposed in the 1. and 2. chap. of the 2. booke and from the 8. chap. of the 3. booke to the end and in the 9. chap. of the 10. booke 3. The 2. motiue is that of Gods supernaturall Prouidence creation and conseruation towards vs according as we haue saied in the 3. cha of the 2. booke 4. The 3. motiue is that of Gods supernaturall Prouidence ouer vs and of the Redemption which he prepared for vs as it is explicated in the 4. 5. 6. and 7. chap. of the 2. booke 5. The 4. motiue is to consider how God doth practise this Prouidence and Redemption giuing euery one the grace and assistance which is requisite to their Saluation which we handle in the 2. booke from the 8. chap. and in the 3. booke from the beginning till the 6. chap. 6. The 5. motiue is the eternall glorie prouided for vs by the diuine goodnesse which is the accomplishment of Gods benefits towards vs and is in some sort touched from the 9. chap. to the end of the 3. booke A profitable methode whereby we may imploy these methods CHAPTER XII 1. NOw to receiue from these motiues a profound and powerfull heate of loue we are after we haue once considered one of them in coÌ„mon to applie it in particular to our selues For example O how amiable this great God is who out of his infinite goodnesse gaue his sonne for the whole worlds redemption alas I for all in generall but also for me who am the first of offenders Ah he hath loued me yea I saie he hath loued euen me yea euen me my selfe such as I am and deliuered himselfe to death for me 2. Secondly we must consider the Diuine benefits in their first and eternall source O God Tâ—â—O what loue can we haue sufficiently worthy of the infinit goodnesse of our Creatour who froÌ„ all eternitie determined to create conserue gouerne redeeme saue and glorifie all in generall and in particular Ah what was I then when I was not my selfe I saie who now being some thing am yet but a simple and poore worme of the earth while yet God from the Abisse of his eternitie thought thoughts of benediction in my behalfe He considered and designed yea determined the houre of my birth of my baptisme of all the inspirations that he would bestow vpon me in a word for all the benefits which he would doe and offer me alas is there a sweetenesse like to this 3. Thirdly we must consider the Diuine benefits in their second meritorious source for doe you not know THEO that the high Priest of the law wore vpon his backe and bosome the names of the children of Israel that is the precious stones vpon which the chiefe of the Israelites were engraueÌ„ Ah behold IESVS our High Priest and consider him from the very instant of his conception how he bore vs vpon his shoulders vndertaking the charge to redeeme vs by his death and death of the Crosse ô THEO THEO this soule of our Sauiour knew vs all by name and surname but especially vpon the day of his passion when he offered his teares his praiers his blood and life for all he breathed in particular for thee these thoughts of loue Ah my eternall Father I take vpon me and to my charge all poore THEO sinns to vndergoe torments and death that he may be freed from them and that he may not perish but liue Let me die so he may liue let me be crucified so that he may be glorified ô the soueraigne Loue of IESVS his heart what heart can euer blesse thee so deuotely as it ought 4. So within his fatherly breast his Diuine heart foresaw disposed merited and obtained all the benefits which we haue not onely in generall for all but also in particular for euery one and his sweete dugges prouided for vs the milke of his motions draughtes inspiratioÌ„s and sweetenesse by which he doth draw conduct and nurish our hearts to eternall life Benefits doe not in â—â—ame vs vnlesse we behold the eternall will which ordaines them for vs and the heart of our Sauiour that merited them for vs by so many paines especially in his death and passion That the Mount of Caluarie is the true Academie of Loue. CHAPTER XIII 1. NOw in finall conclusion the death and PassioÌ„ of our Sauiour is the sweetest aÌ„d yet most violent motiue that caÌ„ animate our hearts in this mortall life And it is the very truth that mysticall Bees make their most excelleÌ„t honie within this Lyon's wouÌ„d of the Tribe of Iuda but chered rent and torne vpon the Mount of Caluarie and the children of the Crosse glorie in their admirable Probleme which the word vnderstaÌ„ds not Oâ—t of all deuouring death râ—se the life of our consolation and out of death which is the strongest of all things the honie sweetenesse of our loue did issue O IESVS my Sauiour how amiable is thy death since it is the soueraigne effect of thy Loue. 2. And indeede aboue in heauenly glorie next to the motiue of the diuine goodnesse knowne aÌ„d coÌ„siâ—erâ—d in it selfe that of the death of our Sauiour shall be the most powerfull to rauish the hearts of the Blessed with the loue of God in signe whereof MOYSES and HELIE in the Transfiguration which was a scantling of glorie spoke with our Sauiour of the Excesse which he was to accomplish in Hierusalem but of what excesse if not of that excesse of Loue by which life was forced from the Louer to be bestowed vpon the beloued So that in the eternall Canticle I imagine that ioyfull acclamation will be iterated each moment Lâ—ue IESVS liue whose death doth prooue What is the force of heauenly loue 3. THEO the mount Caluarie is the mount of Louers All loue that begi s not from our Sauiours Passion is friuolous and dangerous Accursed is death without the Loue of our Sauiour Accursed is Loue without the death of our Sauiour Loue and death are so mingled in the passion of our Sauiour that one cannot haue the one in his heart without the other Vpon Caluarie one caÌ„not haue life without Loue nor loue without the death of our Redeemour But out of that all is either eternall death or eternall Loue Christian wisdome consisteth in making a good choice and to assist you in that I vndertookâ— this Treatise my THâ—O While this short day doth last Make choice ô man thou mayst To liue eternally Or else for ere to dye It is the Heauens Decree There should no middle be O eternall Loue my soule doth desire and make choice of thee eternally ah come ô holy Ghost and inflame our hearts with thy Loue Either loue or die die or loue To die to all other Loue to liue to that of IESVS that we may not eternally die but that liuing in thy eternall loue ô Sauiour of our soules we may eternally singe VIVE IESVS I loue IESVS liue IESVS whom I loue I loue IESVS who liueth and raigneth for euer and euen Amen 4. These things THEO which by the grace and helpe of Charitie haue bene written to your Charitie I beseech GOD they may take roote in your heart that this Charitie may find in you the fruits of holy workes not the leaues of prayses Amen God be blessed Thus I shut vp this whole Treatise in the words with which S. AVGVSTINE ended his admirable sermon of Charitie made before an illustrious assemblie The end of this present Treatise ERRATA Pag Lin Faults Coâ—rectâ—â— 9 28 it being desired if being desired 28 7 Hâ—rodiadas Herodias 45 16 this in this 51 22 Alliance Couenant 58 23 expired breathed out 63 33 Principale prâ—nciple 64 9 soules soule 88 33 peace peece 128 8 her herselfe 169 14 or where 188 21 begiues giues 109 4 light a True God Light true God 209 18 their his 237 28 Seeing a Seer 266 17 owes ewes 293 11 deseased deceased 332 3 for for we neuer loue that which 334 8 uen heauen 359 14 exteriour interiour 381 27 Pallas Pallace 393 32 And to it this And this is it 430 1 Maisters Maisters Passion 461 12 Epthitheme Eâ—itheme 479 19 Pipins Kernells 546 18 at and 568 30 to Gods submissioÌ„ to God submissioÌ„ 592 24 Sauâ—our out Sauiour brought him out 603 6 God good 660 13 honie oyle 694 7 Charitie Chastitie 788 17 word world