sight and by which the sight or contemplation it self seems to be perfected therfore we say that in regard of operation or the exercise of Beatitude that it is compleated in the will which with an infinite delight doth embrace that good sight and consent to be absorpt and drowned in the glorious Abyss thereof to all Eternity As in like manner we say of man that he consists essentially in the union of a rationall Soul with the body but yet that he is perfected in regard of operations by such accidents as do either necessarily or contingently follow that union to which sense the Philosopher also saith Delight hath the same relation to Felicity which Beauty hath to youth The XI Conclusion That perfect Blessednesse cannot be attained in this life First because in this life we have no immediate knowledge of God we see him not but by and through the creatures and as it were in such a glasse as the Phantasie or some inferiour faculty of our soul is able to present unto us which manner of knowledge being so imperfect the soul of man sinds no satisfaction therein that is to say no Beatitude no full content Secondly because as Boetius saith Blessednesse is a state consummate or perfected with a concurrence of all good but in this mortall life there never was seen nor ever shall be such a generall confluence of All Good Things upon any one man as that nothing should be wanting either to his body or to his soul especially seing that Immortality the Crown of the Bodies perfections cannot possibly be attained here no more then the certain hour of a mans death can be foreseen and that knowledge which is the prerogative royall of the soul is found but by very few and that never absolutely clear in this life never but darkened and eclipsed with a multitude of errours Not to speak of those inferiour and lesse valuable goods of fortune and the body health wealth c. the least of which yet being wanting doth infinitely disturb our union with God and dayly yea hourly deject us from that state wherein True Felicity consists The XII Conclusion Yet notwithstanding a certain Inchoate Felicity or as 't were the First Fruits of happinesse may be had in this life In the heart of man we may conceive a double rest viz. either of the appetite it self or of the motions and stirrings of the appetite The former which is indeed a beginning of happinesse a man may perhaps perfectly obtain in this life for it is nothing else but the determining or settling of our desire upon that object which is in Truth our last end 'T is true in a generall notion all men do naturally desire to be happy because 't is naturall for every thing to desire at least that perfection which is proper to his kind yet in particular or in regard to their indeavours or motions to attain happinesse they do as generally mistake few of them knowing where to find it or in what Thing it consists and therefore we see their desires thereof are commonly unequall irregular and restlesse But when once a man hath found that his happinesse consisteth in the Contemplation or knowledge of God and is resolved to make it his chief business study and care to advance himself therein his appetite becomes in that respect satisfied and quiet But yet again because this knowledge of God is not perfect in this life but rather in continuall advancement towards perfection therefore we say in that second sense that the appetite is not satisfied that is to say not the motions and stirrings thereof which indeed never cease but are continually labouring and endeavouring after greater perfection in that Contemplation and this so much the more incessantly and strongly by how much a man comes nearer to perfect Beatitude and receives as it were beforehand some glimpses and Irradiations thereof And this is that we call Felicity Inchoate or in its First-fruits The XIII Conclusion That Christians have this Felicity Inchoate in a greater measure then the best of Philosophers The reason is because the Contemplation and Fruition of God which good Christians have are in themselves greater and more perfect then those which the most excellent Philosophers could ever arrive unto By what I have elsewhere said it is manifest that a Christians life is not founded upon any naturall principle either within or without man but in something supernaturall that is to say in the Grace of God by which also he is elevated unto a participation of the Divine nature Seeing therefore that the operation of every thing followeth its Essence for every thing worketh so far as it can agreeably to its own nature by how much the nature or essence of any thing is more perfect by so much perfecter also is it in its operation or working But Grace is a thing of a much nobler and more perfect essence then nature and therefore the operations or effects which proceed from thence must needs excell those of nature And seeing again that by how much the operation or Action of any Thing is more perfect by so much a greater and more perfect delight is conceived thereupon it must needs follow that those spirituall Contentments and Gusts which good Christians have with God and in God do infinitely excel those of philosophers which a best are but naturall and such as the principle is from whence they proceed Besides seeing that happinesse consisteth in the Contemplation of God the greater knowledge a man hath of God the greater that is the more perfect is his Contemplation and Fruition of him But this is certain that Christians have greater knowledge of God then philosophers as well in regard of the light of Grace which perfects that of nature and reveals unto Christians many excellent mysteries altogether unknown to philosophers as also in regard of that Purity of heart which as we have shewed elswhere true Christians do injoy in a more excellent measure then others The delights therefore which Christians injoy in their Contemplation of God are much greater in themselves and more perfect then those which the best of philosophers could have And seeing that this happinesse Inchoate which we speak of doth consist in that Contemplation and Fruition of God which is attainable in this life it follows that it is more perfectly attained by Christians then philosophers Lastly this happinesse Inchoate is so much greater and more perfect by how much it cometh nearer to Felicity consummate or that of the next life But the Felicity of Christians which is here begun cometh much nearer to Felicity Consummate then that of philosophers for as much as no man shall ever actually attain heaven but by Grace which the philosophers neither had nor knew it is manifest therefore that true Christians are more justly esteemed happy in this world then philosophers and if then they much more then any other sort of men The XIIII Conclusion THat the delights which good Christians find
THE FELICITY OF A Christian Life By Hierome Savonarola Printed Anno Dom. 1651. The Felicity of a CHRISTIAN LIFE The I. Conclusion THat among all Creatures of this world man onely worketh for some certain end That onely thing we say worketh for its end which designeth unto it self some particular end or reason of its working and for the gaining thereof useth convenient means Now this being impossible to be done without discourse of reason and that being proper onely unto man it followes that man onely can be said properly to work for some end And that Bruit Creatures are rather Acted that is carried by a swing of naturall propensity to their severall ends then that they act or move themselves The II. Conclusion THat there is som ultimate or last end of humane life In all things which are essentially ordinate one to another we see that the first and principall being removed all the rest which were subordinate unto it must faile So the first mover or cause of all things being denyed all inferiour Agents and second causes must of necessity cease Now in all humane Actions there is a certain order observable by which one action is subordinate and directed as it were unto another as for example in the building of an house wee provide stones in order to reare the walls the walls we intend for the house-sake the house for our dwelling But in things of this nature that which first exciteth the mind of the Agent and moves him to work is the end or ayme which he desireth to compass by duemeans if therefore there were not some ultimate or last end beyond which nothing else could be intended or desired the appetite of man would never be fixed but perpetually desiring this thing for that things sake and that thing again for some other and so in infinitum whereupon it would also follow that there could be no Terme or period of his Action which were absurd Wee must therefore of necessity grant some ultimate or last end of the life of man I mean which shall be simply and absolutely such and from which man who is truly master of his own Actions shall alwayes begin to work and although it be not necessary that at all times his mind be actually and distinctly upon that end yet that habitually and virtually it should be as upon the thing which doth in the first place and more then any thing else move him to work for so we see all men are moved to do what they do either to avoid misery or to procure themselves happinesse for as much as all men have this general end as it were ingrafted into their minds and the difference that is among them is not whither they should all desire to be happy or no but in what Thing True happinesse doth consist The III. Conclusion That mans happinesse consisteth in the fruition or possession of his last end Happiness is such a perfect good as doth absolutely satisfie and fulfill the desire of man for as much as we count him onely happy who both enjoyeth whatsoever he desires and can desire nothing more As on the other side every thing when it attaineth its proper end is reconed perfect because it doth all its other things onely in order to attaine that when therefore that is obtained it hath nothing else to desire it is therefore then perfect for that which is not perfect is stil thirsting still seeking or desiring to be perfected But that which is acknowledged to be already perfect must not in reason be supposed to desire perfection The IV. Conclusion MAns happiness consisteth not in any outward goods By outward goods we understād Riches Honours Dignities Power c. in which we say The happiness of man consisteth not For proof whereof I could alledge an infinite number of Arguments but the Thing it self being so clear as it is and acknowledged by all I shall insist onely upon some few My first reason is because happiness is the supream or chief good of man which admitteth not the least mixture or participation of evill no more then the highest degree of heat doth any degree of cold Blessedness therefore cannot consist in the fruition of such goods which as continuall experience tells us do admit variety of evils not of fortune only or chance but which is worst of all the evils of sin for so we see very wicked men have their share in these goods Secondly because Blessedness is a Self-sufficeing good such as once being had no other content can be wanting but we see though a man be never so well provided of these goods yet 't is possible he may be still in want of others no less necessary as a rich man is not alwayes wise nor a man of Honour healthfull Thirdly because Blessedness is such a perfect good Thing that from it no evill can proceed which is not true of Riches Honours Power c. because by occasion of them through the envy indeed and malice of others many mischiefs do arise Murders Parricides Treasons what not Fourthly because the principles which dispose a man unto True happiness are intrinsecall or from within him it being the end whereunto he is naturally ordained and fitted But unto the goods wee speak of Riches Honours c. a man is rather disposed by causes extrinsecall and from without him yea many times by meere chance and therefore they are called commonly Goods of Fortune it is clear therefore that in them Felicity cannot consist The V. Conclusion That mans happinesse consisteth not in the goods of the Body By goods of the body we mean the life of man Health Beauty Youth Strength Courage and the like in all or in any of which it is manifest true happinesse cannot consist Because first this body is not made for it self but for the soule as the matter is alwayes for the forme and not the forme for the matter Therefore it is that all goods belonging to the body are ordained indeed for the soule as unto the proper end for which they are made Besides should the happinesse of man be placed in such goods as those this absurdity would follow namely that many even Bruit Beasts should participate of happinesse more then man for certainly as to the fruition of such bodily goods there be many beasts which do far excell man as for example in length of life the Elephant in strength and courage the Lyon the Stag in swiftness the Eagle in sharp sightedness and in perfection and soundnesse of health almost all of them for experience tels us what a number of helps and how much art is requisite to support this fraile carcase of ours more then of any other kind of creatures Therefore ' its impossible true felicity should be found in it The VI. Conclusion NEither doth it consist in the goods that is to say in the pleasures sat is factions of the sensitive part of the soul Every thing the nearer it approacheth to its proper
him neither can he understand them because they are spiritually discerned But the true Christian the man that hath supernaturall light in him shall discern them and if with pure intention and an humble heart he set himself to the reading of holy Scriptures meditating or considering well what he reades and begging the grace of divine illumination with constancy and perseverance from God This man I say shall doubtlesse be wonderfully elevated by reading and fitted for divine favours and shall find those endlesse and immortall pleasures in them which do incomparably exceed the greatest of this world For this is certain every Thing is best delighted with that which is connaturall unto it as different humours do alwayes affect different recreations according to that of the Poet Trahit sua quemque voluptas Every man hath his own fancy But unto him that is indued with supernaturall light the most naturall that is most agreeable study of all is certainly the study of holy Scriptures which proceeded from that same fountain of light Therefore also in the reading and contemplation of them the true Christian finds his greatest content Besides every Thing is best pleased in such kind of Action as is most proper for it self But there is nothing more proper for a Christian then the Contemplation of Christ crucified by the study of Scripture For should he go about to conceive or meditate of him meerly according to naturall reason or the principles of Philosophy neglecting Scripture he would certainly find lesse proficiency and perhaps run himself into some hazard of dangerous errour for such contemplation were purely naturall imperfect and by which he should never attain unto the mysteries of Faith of which thing we have examples in our modern Divines who seeming to give themselveê° wholly to Aristotle and the study of Philosophy are become generally lesse devout lesse Contemplatiue then the meanest of the people Besides Truth which is the object of understanding the higher it is the greater delight it causeth in the acquisition now the verityes of holy Scripture are the most high and mysterious of all other because they treat principally of such things as be undiscernable by naturall light Again in regard of the inconstancy of mans nature which is neuer long delighted with the same thing but alwayes affects variety and change of pleasure the sacred Scriptures do become a most agreeable exercise to our spirit For how admirable how ravishing is that variety we meet with in them of Histories of senses of Types of Figures and yet a most exquisite harmony between them all All the parts All the Books of the Old and New Testament exactly consenting in one and pointing unto the same generall and supream verity or end which is the love of God and our neighbour of which while they treat sometime historically and plainly sometime more mystically and profoundly they do as it were present a nose-gay of celestiall and various flowers unto our soul which continually changing do yet most constantly encrease spirituall content We conclude therefore that in the reading and meditation of holy Scripture most exquisite delights be found The XVII Conclusion THat a good Christian the more simply that is to say sincerely he liveth the greater consolation he hath from God from our Lord Jesus Christ and from the study of holy Scriptures This is true whither we speak of simplicity only Interiour or that of the heart for the understanding or mind of man together with his affections the more pure and sincere they be so much the more do they render him fit and capable of divine Illustrations For this simplicity of heart doth indeed require that we be altogether purged from terrene and grosse affections to the end that a mans spirit might be intirely set upon God and by this simplicity or purity as much as may be made like unto him It is true also in regard of simplicity exteriour or that which consisteth in the Actions and conversation of men as is manifest For to contemplate well divine mysteries it is necessary that the heart of man be in great rest and very well composed in it self and therefore we see commonly that those who desire to partake of divine Illuminations do retire themselves as much as may be from the noyse and disturbances of the world as of the Spouse in the Canticles it is said I will lead her into the wildernesse saith he that is into solitude and there will I speak to her heart And in an other place He shall sit alone and keep silence because by so doing he shall be lifted up above himself And contrariwise we see the richer a man is and more incombred with worldly affairs the lesse is he affected unto contemplation but where a mans outward affairs are few or none there is alwayes lesse distraction of mind Therefore our holy Fathers and predecessours in the Contemplative life were alwayes wont to renounce their affairs of the world and retire themselves into Solitude thereby more promptly and readily to attend Divine Meditations Every man therefore in his particular degree and quality shall find the more simply and uprightly he indeavours to live the greater Consolations he shall receive from God and from Christ The XVIII Conclusion THat the Christian life is the onely Blessed life Never was there nor ever shall be found out any kind of life more happy then that because none better If therefore the life of any men may be accounted happy in this world it is certainly that of Christians For if we observe it comprehendeth all those perfections wherein the Philosophers antiently placed happinesse and so hath whatsoever they judged good and desireable as for example if we place happinesse as some of them did in the Contemplation of God and things Divine there is none more excellent and perfect then those which the Christian life affordeth If we place it in morall virtue and in the life active that is in good government of our selves and others there is no better to be desired by man then that which Christian Philosophy prescribeth If we place it in riches honours powers dignities or other goods of the body though this may seem hardest yet the Christian life is not altogether uncapable of these and hath no absolute repugnance to them for we say Whatsoever perfection appears in the effect is some way or other in the cause as the Sunne which causeth heat in all inferiour bodies is it self also at least virtually hot it is not indeed necessary the cause should contain every particular perfection of the effect formally and in the same manner as the effect doth it sufficeth that it be contained eminently as we say or by some more excellent way then it is in the effect So in proportion we also say that the Christian life doth comprehend yea afford all those goods which Secular men do so much desire though not in such manner as they commonly affect and hunt after them but in a better