not for all that to be daughter and a beloued one to the Diuine Pleasure it loues her as much as consolation which yet in it selfe is more gracious yea it Loues tribulation more for that it sees nothing amiable in it sauing the signe of Gods will If pure water onely be my desire what care I whether it be serued vp in a golden bolle or in a glasse since I am to haue the water onely yea I would rather haue it in a glasse because it hath no other colour then that of the water which also I haue at a fairer view What doth import whether Gods will be presented vnto vs in tribulation or in consolation since I pretend nothing in either of them but Gods will which appears so much the better in that there appears no other beautie then that of the eternall pleasure 3. Heroicall yea more then heroicall was the indifferencie of the incomparable S. PAVLE I am pressed saied he of two sides hauing on the one side a desire to be freede from this bodie and to be with IESVS-CHRIST which is incomparably better yet on the other side a desire to liue for your sake Wherein he was followed by the great Bishop S. MARTIN who being got to the periode of his life pressed with an extreame desire to goe to God did yet testifie that he would most willingly remaine amongst the trauaills of his charge for the good of his flocke so that hauing ended this Canticle How wishfull are thy Tents How much belou'd O dreadfull God of Hosts My soule is mou'd VVith an extreame desire And sense doe sownd To be where ioyes abound My heart leapes and flesh makes strife After thee ó God of life He fell vpon this exclamation O Lord if I may yet be seruiceable to thy peoples saluation I refuse not Labour thy will be done Admirable was the indifferencie of the Apostle admirable that of this Apostolicall man They see heauen stand open for them in earth a thousand toyles they are indifferent in the choice of either nothing but the will of God can conterpoise their hearts Heauen appears no more pleasant then worldly miseries so Gods GOOD PLEASVRE be equally in them both Labours are a heauen to them if Gods will be found in theÌ„ and heauen is a Hell if it be not found therein for as Dauid saieth they desire not any thing in heauen or earth but that Gods GOOD PLEASVRE might be accomplished O Lord what is there in heauen for me or what can I desire in earth saue thyne owne selfe 4. The indifferent heart is as a balle of waxe in the hands of its God readie to receiue all the impressions of the Diuine pleasure It is a heart equally disposed to all hauing no other obiect of its will then the will of its God which doth not place its affection vpon the things that God willeth but vpon the will of God that willeth them Wherevpon when it meetes with Gods will in diuers things it chooseth that cost what it will wherein it appeares most Gods will is found in marriage and in virginitie but because it is more in virginitie the indifferent heart makes choice of virginitie though it should cost her her life as it did S. PAVLS deare spirituall daughter S. Tâ—CLA S. CECILIE S. AGATHA with a thousand others Gods will is found in seruing as well the poore as the rich but yet somwhat more in seruing the poore the indifferent heart will choose that part God's will is in modestie exercised in consolations and in patience practised in tribulations the indifferent heart preferres this as hauing more of Gods will in it To conclud Gods will is the soueraigne obiect of the indiffereÌ„t soule Wheresoeuer she espies it she ruÌ„nes to the odour of its perfumes directing her course still thither where it most appeares without any other respect She is coÌ„ducted by the Diuine will as in a beloued string which way soeuer it takes she makes after it She would prise hell more with Gods will to boote then heauen without it Nay she would euen preferre hell before heauen if she perceiued onely a little more of Gods will in that then in this So that if by supposition of an impossible thing she should apprehend her owne damnation more agreeable to God then her saluation she would quit Heauen and runne into Hell fire That holy indifferencie is extended to all things CHAPTER V. 1. Indifferencie is to be practised in things belonging to the naturall life as in health sicknesse beautie deformitie weacknesse and streÌ„gth in the affaires of the spirituall life as in honours place riches In the varietie of the spirituall life as in drinesses consolations gusts aridities In actions in sufferances and finally in all sorts of euents Iob in his naturall life was wounded with a most horrible soare that euer eye beheld In his ciuile life he was scorned baffled contemned and that by his nerest allie In his spirituall life he was oppressed with languors gripings conuulsions andguishes darknesse and with all kinds of intollerable interiour aggreeuaÌ„ces as his coÌ„plaints and Lamentations doe witenesse The great Apostle doth denounce vnto vs a generall indifferencie to shew our selues the true seruants of God in wants anguishes wounds in prisons seditions trauailles in watchings fastings in chastitie in knowledge in longanimitie and sweetenesse in vertue of the holy Ghost in vnfained Charitie in the word of truth in the vertue of God by the armes of Iustice to the right and left hand by glorie and abiection by infamie and good name as seductours and yet iust as men vnknowen and yet acknowledged as men dying and yet aliue as chastised and yet not slaine as sorrowfull and yet still continually ioyefull as needie and yet enriching many as hauing nothing and yet possessing all things 2. Note I pray you THEO how the life of the Apostles in their bodies was afflicted with wouÌ„ds in their hearts with anguishes in their ciuile life by infamie and prisons and in all these ô God what indifferencie they had Their sorrows are ioyfull their pouertie rich their death liuely their dishonours honorable that is they are ioyfull to be sad content to be poore reenforced to liue amongst the dangers of death and glorious to be disesteemed for such was the will of God 3. And whereas the will of God was better knowen in sufferances then in the acts of other vertues he rankes the exercise of patience in the front saying let vs appeare in all things the seruaÌ„ts of God by great patience in tribulations in waÌ„ts in anguishes and then towards th' end in chastitie in Prudence in longanimitie 4. In like manner our heauenly Sauiour was incomparably afflicted in his ciuile life being condemned as guiltie of Treason against God and maÌ„ bet buffetted scourged and in his naturall life tormeÌ„ted with an extraordinarie ignominie dying in the most cruell and sensible torments that heart could thinke In his spirituall life enduring sorrowes feares amazements
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
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
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
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
but the LOVE OF BENEVOLENCE darts our hearts into God and by consequence all our actions and affections most louingly dedicating and consecrating thē vnto him for Beneuolēce desires that all honour all Glorie ād acknowledgmēt possible should be rendred vnto God as a certaine exteriour good which is due to his Goodnesse 3. Now this desire is practised according to the complacence which we take in God as followeth We haue had an extreame Complacence to perceiue that God i◠soueraignely GOOD ād therefore by the LOVE OF BENEVOLENCE we desire that all the Loues which we can possibly imagine may be imployed to loue this Goodnesse entirely We haue taken delight in the soueraigne excellencie of God's perfection and therevpon we desire that he should be soueraignely loued honored ād adored We haue bene ioyed to consider how God is not onely the first beginning but also the last end Authour Conseruour and Lord of all things for which reason we wish that all things should be subiect to him by a soueraigne obedience We see Gods will soueraignly perfect vpright iust equall and vpon this consideration our desire is that it should be the rule and soueraigne law of all things and that it should be obserued kept and obayed by all other wills 4. But note THEO that I treate not heare of the obedience due vnto God as he is our Lord and Maister our Father and Benefactour for this kind of obedience belongs to the vertue of Iustice not to Loue. No it is not this I speake off for the present for though there were no Hell to punish the wicked nor Heauen to reward the good and that we had no kind of obligation nor dutie to God be this saied by imagination of a thing impossible and scarcE imaginable yet would the LOVE OF BENEVOLENCE moue vs to render all obedience and submission to God by election and inclination yea by a sweete violence of Loue in consideration of the Soueraigne Bountie Iustice and equitie of the Diuine will 5. Doe not we see THEO that a maide by a free choice proceeding from the LOVE OF BENEVOLENCE doth subiect herselfe to her husband to whom otherwise she ought no dutie Or that a gentleman submits himselfe to a forraine Prince's command or else giues vp his will into the hands of the Superiour of some religious Order which he is content to vndertake 6. Euen so is our heart conformed to Gods when by holy Beneuolence we throw all our affections into the hands of the diuine will to be turned ād directed by it to be moulded ād formed to the good liking thereof And in this point the profoundest obedience of loue is placed which hath no neede of being spurred by minaces or rewards nor yet by lawes and commandements for it preuents all this submitting it selfe to God for the onely perfect goodnesse which is in him where by he deserues that all wills should be obedient vnto him subiect and vnder his power conforming and vniting themselues to his diuine intentions in and through all things How we are to conforme our selues to the Diuine will which is called the signified will CHAPTER III. 1. VVE doe sometimes consider God's will as it is in it selfe and finding it entirely holy and good it is an easie thing for vs to praise blesse and adore it and to sacrifice our owne ād all other creaturs wills to it's obseruāce in this diuine Exclamation THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN At other times we consider God's will in the particular effects thereof as in the euents that touch vs and accidents that befall vs and finally in the declaration and manifestation of his intentions And albeit that God in very deede hath but one most singular and most simple will yet doe we designe it by different names according to the varietie of the meanes whereby we know it by which varietie also we are diuersly obliged to conforme our selues to it 2. Christian doctrine doth clearely propose vnto vs the Truthes which God willeth that we should beleeue the goods that he will haue vs hope for the paines which he will haue vs to dread that which he will haue vs to loue the commandements which he will haue vs to obserue and the Coūcells which he desireth we should follow And all these are called God's SIGNIFIED WILL because he hath signified and made manifest vnto vs that his will and meaning is that all these should be beleeued hoped for feared loued and practised 3. Now for as much as this signified will of God proceeds by way of desire and not by way of absolute will we haue power either to follow it by obedience or by disobedience to resist it for to this porpose God makes three acts of his will He willeth that we should haue power to resist he desireth that we resist not and yet leaues it to vs to resist if we please That we haue power to resist depends of our naturall condition and libertie that we doe resist proceedes from our malice that we doe not resist is according to the diuine Bounties desire And therefore when we doe resist God contributs nothing to our disobediēce but leauing our will in the hand of her Libertie permits her to make choice of Euill But when we obay God contributs his assistance inspiration and grace for permission is an actio of the will which of it selfe is barren sterill and fruitlesse and is as it were a passiue action which acteth not but onely permits action desire contrariwise is an actiue action frutefull fertill which doth excite inuite and vrge Wherefore God desirous that we should follow his signified will doth sollicite exhort incite inspire aide and succour But in permitting vs to resist he doth nothing but simply leaue vs to our owne wills according to our free election contrarie to his desire and intention And yet this desire is a true desire for how can one more truely expresse the desire he hath to giue his friend a heartie welcome then to prouide for his sake a good and excellent banquet as did the king in the Euangelicall Parable and then to inuite vrge and in a manner to compell him by praiers exhortations pursuits to come sit downe at the table and eate Verily he that should by force of armes open his friends mouth crame meate into his throte and make him swallow it should not bestowe a friendly entertainemēt vpon his friend but should vse him like a beast and a cram'd Capon This kind of fauour would be offered by way of inuitation remonstrance and sollicitation not violently and forcibly thrust vpon a man and thēce it is practised by way of desire not of absolute will Now it goes after the same manner in the signified will of God for in it God doth desire with a true desire that we should doe that which he declares and to this effect he doth prouide vs of all things necessarie exhorting and vrging vs to make vse of them In
iniurie and outrage yet goe THEO follow our Sauiours Counsell preuent him in good render him good for euill cast vpon his head and heart burning coales proofes of Charitie that may wholy burne him and force him to a reconciliation You are not bound by rigour of law to giue almes to all the poore you meete but onely to such as are in extreamitie Yet following our Sauiours Counsell cease not to giue to euery poore bodie that you light on hauing still a respect to your owne condition and to the true exigent of your affaires You haue no obligation to make any vow at all yet bouldly make some such as shall be iudged fit by your Ghostly Father for your aduancement in Diuine Loue. You haue free libertie to vse wine within the termes of decencie yet following S. PAVLES Counsell to Timothie take onely so much as is requisit to comfort your stomake 5. In Counsells there are diuers degrees of perfections To lend to such poore people as are not in extreame want is the first degree of the Counsell of Almes-deedes to giue them some what is a higher a higher yet to giue them all but the highest of all to dedicate ones owne person to their seruice Hospitalitie out of the termes of extreame necessitie is a Counsell To entertaine strangers is the first degree of it but to stand in cōmon passages with Abraham to inuite them is a degree higher and yet higher then that to seate one selfe in a place of danger to harbour aide and waire vpon passengers Herein the great S. BERNARD of Menthon borne in this diocese did excell who being extracted from a noble house did for diuers yeares inhabit the shelues and topes of our Alpes established there a cōpanie to serue lodge assist and preserue pilgrims and passingers from the danger of tempests who might often perish amidst the stormes snow and thunder-clapes were it not for the Hospitalls which this great friend of God erected and founded vpon two mountains which taking their names from him are called GREAT S. BERNARD in the Bishopricke of Sion and LITTLE S. BERNARD in the Bishoptike of Tharētise To visite the sicke which are not in extreame necessitie is a laudible Charitie to serue thē is yet better but to consecrate a mans selfe to their seruice is the excellēcie of that Coūsell which the Clarks of the visitatiō of the sicke doe exercise by their proper institute ād many Ladies in diuers places imitating the great S. SANSON a gentleman and Phisition of Rome who at Constantinople where he was made Priest with a wonderfull charitie deuoted hīselfe to the seruice of the sicke in a hospitall which he began and which the Emperour Iustinian did raise and accomplish by the imitation of S. CATHARINE of Sienna and Genua of S. ELIZABETH of Hungarie and of the glorious friends of God S. FRANCIS and the B. IGNATIVS of Loyola who in the beginning of their Orders performed this exercise with an incomparable spirituall feruour and profit 6. Vertues haue then a certaine extent of perfection and commonly we are not obliged to practise them in the hight of their excellencie It is sufficient to goe so farre in the practise of thē that we doe indeede practise them But to make a further passage and gaine ground in perfection is a Counsell the acts of heroicall vertues not being ordinarily commanded but counselled onely And if vpon some occasion we find our selues obliged to exercise them it is by reason of some rare and extraordinarie exigent which makes them necessarie to the conseruation of Gods grace The happie Porter of the Prison of Sebastia seeing one of the fortie which were thē martyred loose courage and the crowne of Martyrdome tooke his place without being pursued and made the 40. of those glorious and Triumphant Souldiers of Christ S. ADAVCTVS seeing S. FELIX led to Martyrdome and I quoth he none at all vrging him I am also a Christian as well as he whō you haue in your hāds ād worshipe the same Sauiour ād with that kissing S. FELIX he marched with him to martyrdome and was beheaded Thousands of the auncient Martyrs did the like and hauing it equally in their power to auoyd or vndergoe martyrdome without offēce they choosed rather generously to vndergoe it then lawfully to auoyd it In these Martyrdome was an heroicall act of force and constancie giuen them by a holy excesse of Loue. But when it is necessarie to endure Martyrdome or to renounce Faith Martyrdome it doth not cease to be Martyrdome and an excellent act of loue and vallour yet doe I scarcely thinke it is to be termed an heroicall act not being elected by any excesse of Loue but by force of the law which in that case commands it Now in the practise of heroicall acts of vertue is placed the perfect Imitation of our Sauiour who as the great S. THOMAS saieth had all the vertues in an heroicall manner from the first instant of his conception yea I would willingly adde more then heroicall since he was not simply more then man but infinitly more then man that is true God 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. CHAPTER X. 1. THe sunne-beames in lightening doe heate and in heating doe lighten Inspiration is a heauenly raie which brings into our hearts a burning light by which at once we doe both see good and are inflamed with a desire to pursue it Euery thing that liues vpon the face of the earth is benūmed with winters cold but vpon the returne of the springtime withall heate they returne to their wonted motion Beasts of the earth rūne more swiftly birds flie more quickly and chaunt more merrily and plants doe put out their leaues and fruite more pleasantly Without inspirations our soules would lead an idle blasted and fruitlesse life but at the arriuall of the Diuine raies of inspirations we perceiue a light mixed with a quickning heate which doth illuminate our vnderstanding excitate and animate our will enabling her with strenght to will and effect the good appertaining to eternall health God hauing formed mans bodie of the slyme of the earth as Moyses saieth he breathed into his face the breath of life and man became a liuing soule that is he became a soule that gaue life motion and operation to the bodie And the same eternall God doth breath and blow into our soules the inspirations of a supernaturall life to the end that as saieth the great Apostle they might become quickning Spirits that is Spirits that make vs liue moue feele and worke the workes of grace so that he who gaue vs being giues vs also operation Mans breath doth warme the things it enters into witnesse the Sunamits child to whose mouth the Prophet Eliseus hauing laied his and breathed vpon him his flesh waxed hote and it is a Maxime of experience But touching the breath of God
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
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