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
exercised the Inferiour part and testified that according to it and it's codsiderations his will declined the griefes and paines He shewed afterwards that he had a superiour part by which inuiolably adhering to the Eternall will and Decree made by his heauenlie Father he willingly accepted death and notwithstanding the Inferiour part of reason he saieth ah no Lord not my will but thyne be done when he saieth My will he takes it according to the Inferiour portion and in as much as he saieth it voluntarily he shewes in himselfe a Superiour will That in these 2. portions of the soule there are found 4. different degrees of reason CHAPTER XII 1. THere were three Portalls in SALOMONS Temple one for Gentils and strangers who hauing recourse to God came to adore in Hierusalem the second for the Israelits men and women the separation of men from women not being made by SALOMON the third for Priests and Leuits and then there was the Sanctuarie or sacred house the which was open to the Higâ— Priest onely and that but once a yeare Our Râ—â—son or rather our soule as she is reasonable is the true Temple of the Almightie who there takes vp his chiefe residence I sought thee Saieth S. AVGVSTINE without my selfe but found thee not because thou wast with in me In this mysticall Temple there are also three partitions which are Three different degrees of reason In the first we discourse according to the experience of Sense in the second according to Humane Sciences in the third according to faith but beyond all this we discouer a certaine Hight or highest point of reason and the spirituall facultie which is not guided by the light of discourse or reason but by a simple view of the vnderstanding and a simple touch of the will by which the soule yeelds and submits her selfe to Veritie and the will of God 2. Now this extremitie and Climate of our soule this highest point of our spirit is naturally well represented by the Sanctuarie or Holy place For first in the Sanctuarie there were no windowes to giue light In this degree of the soule there is no discourse which doth illuminate Secondly in the Sanctuarie all the light entred by the Port in this degree of the soule nothing enters but by faith which produceth in manner of rayes the view and gust of the beautie and bountie of the good pleasure of God Thirdly none entred into the Sanctuarie saue the high Priest In this point of the soule discourse approacheth not but onely the high vniuersall and soueraigne feeling that the diuine will ought soueraignely to be embraced loued and approued not onely in some particular things but generally in all things nor generally in all things onely but also particularly in each thing Fouerthly the High Priest entring into the Sanctuarie obscured euen that light which came by the Port and the abundance of perfumes from his Thurible repulsed the rayes of light which by the Port sought passage and all the light which is in the supreame part of the soule is in some sort obscured and vealed by the renunciations and resignations which the soule makes not desiring so much to behould and see the Beautie of the Truth and the Truth of the Bountie presented vnto her as to embrace and adore the same in suchwise that the soule would almost shut her eyes as soone as she begins to see the dignitie of Gods will to th' end that not being further occupied in that consideration she might more powerfully and perfectly receiue it and by an absolute complacence infinitly vnite and submit her selfe thervnto Fiftly to conclude in the Sanctuarie was kept the Arke of the Alliance and in that or ioyning to it the Tables of the Lawe MANNA in a golden vessell AARONS rod which in a night bore flowers and fruite and in this highest point of the soule first of all the light of faith figured by the MANNA enclosed in the pot whereby we quietly beleeue the truth of mysteries which our vnderstanding can not attaine to secondly the profit of hope represented by Aarons florishing and fruitfull rod by which we confidently expect our promised happinesse which we see not Thirdly the sweetnesse of holy charitie represented by Gods commandements which she containes wherby we repose in the vnion of our spirit with God's which we scarcely perceiue 3. And although Faith Hope and Charitie doe disperce their diuine motions into almost all the faculties of the soule as well reasonable as sensitiue reducing and holily subiecting them to their iust authoritie yet their speciall residence their true and naturall Mannor is this supreame region of the soule from whence as from a happie source of liue water it brancheth it selfe out by diuerse Conduits and Brookes vpon the inferiour partes and faculties 4. So that THEOTIME in the superiour part of reason there are Two degrees of reason in the one those discourses are made which depend of faith and supernaturall light in the other the simple repose of faith hope and charitie SAINT PAVLES soule found here selfe pressed with two diuerse desires the one to be deliuered from his bodie to flie vp streight to IESVS CHRIST the other to remaine in this would to labour in the conuersion of soules both these desires were without doubt in the Superiour part for they proceeded both from Charitie but his resolution of the later proceeded not from discourse but from a simple light and liking he had of his maisters will towards which the very point of the spirit of this great seruant turned to the preiudice of all that Discourse might conclude 5. But if Faith Hope and Charitie be formed by this holy Rest in the point of the spirit how comes it to passe that in the Inferiour part discourse is made depending of the light of Faith As we see Aduocats in many words pleade the facts and rights of parties at the Barre the Parliament or Senate from aboue resolues all the strife by a positiue sentence which being pronounced the Aduocats and Auditours rest not for all that to discourse amongst them selues of the Parliaments motiues ther vnto Euen so THEOTIME after discourse and aboue all that the grace of God haue persuaded the point and highest part of the spirit to beleeue and forme an Act of faith by manner of sentence the vnderstanding doth not leaue to discourse againe vpon that same Act of faith already conceiued to consider the motiues and reasons therof yet so as Theologicall Discourses passe in the lower Benches and Barre of the Superiour portion of the soule but the Arrests aboue in the Tribunall of the point of the spirit And because the knowledge of these 4. degrees of the reason is much conducing to the vnderstanding of all the treatises of spirituall things I haue enlarged my selfe in the explication therof The difference of loues CHAPTER XIII 1. LOue is deuided into two species wherof the one is called Loue of beneuolence or good will th' other Loue
not to affect them nor reinuest our heart therewith saue onely so farre forth as we discerne it to agree with God's good pleasure And as Iudith wore still moorning weedes except onely in this occasion wherein Gods will was that she should be in pompe so are we peaceably to remaine vested in our miserie and abiection amidst our imperfections and infirmities till God shall exalt vs to the practise of excellent actions 3. One cannot long remaine in this nakednesse voide of all affection Wherefore following the aduise of the holy Apostle as soone as we haue turn'd off the garments of the old Adam we are to put on the habits of the new man that is to saie of IESVS CHRIST for hauing renounced all yea euen the affection to vertues neither desiring of these nor of other things a larger portion then may beare proportion with God's will we must put on againe diuers affections and peraduenture the very same which we haue renounced and resigned vp yet are we not therefore to resume theÌ„ for that they are agreeable profitable honorable and proper to content our selfe-love but because they are agreeable to God profitable to his honour and ordained to his glorie 4. Eliezer carried eare-jewels bracelets and new attire for the mayde whom God had prouided for his Maisters sonne and in effect he presented them to the virgine Rebecca as soone as he knew it was she New garmeÌ„ts are required to our Sauiour's Spouse If for the Loue of God she hath bereft her selfe of the auncient affections which she had to Parents Countrie Father's house and allie she must take a span new affection louing euery of these in their ranke not now accorcording to humane considerations but because the heauenly Spouse doth will command and intend it so and hath established such an order in Charitie If one haue once put off his old affectioÌ„ to spirituall consolations to exercises of deuotion to the practise of vertues yea to his owne aduancement in perfection he must put on another new affection by louing all these graces and heaueÌ„ly fauours not because they perfect and adorne our minde but for that our Sauiours name is sanctified in them his kingdome enriched his good pleasure glorified 5. So did S. PETER vest himselfe in the Prison not at his owne election but at the Angels command He puts on his girdle then his Sandales and afterwards the rest of his garments And the glorious S. PAVLâ— bereft in a moment of all affections Lord quoth he what wilt thou haue me doe that is what is thy pleasure I should affect since throwing me to the ground thou hast deaded me to myne owne will Ah Lord plant thy good pleasure in the place of it and teach me to performe thy will for thou art my God THEO he that hath forsaken all for God ought to resume nothing but according to Gods pleasure he feeds not his bodie but according to Gods ordinance that it may be seruiceable to the Spirit all his studie is to assist his neighbour and his owne soule according to the Diuine intention he practiseth not vertues as being according to his owne heart but according to God's 5. God commanded the Prophet Isaie to stripe himselfe naked which he did going and preaching in this sort for three dayes together as some hold or for three yeares together as others think and then the time prefixed him by God being expired he resumed his clothes Euen so are we to turne our selues out of affections little and great as also to make a frequent examine of our hearts to discouer whether it be willing to vnuest it selfe as Isaie did his garments as also to resume in their time the affections necessarie to the seruice of charitie to the end we might die with our Sauiour naked vpon the crosse and rise againe with him in newnesse of life Loue is as strong as death to make vs quit all it is magnificent as the Resurrection to adorne vs with honour and glorie The end of the ninth booke THE TENTH BOOKE OF THE COMMANDEMENT OF LOVING GOD ABOVE ALL things Of the sweetenesse of the Commandement which God gaue vs to loue him aboue all things CHAPTER I. 1. MAN is the perfection of the Vniuerse the Spirit the perfection of man Loue the Spirits and Charitie the perfection of Loue. WheÌ„ce the Loue of God is the end of perfection and the Excellencie of the vniuerse In this THEO doth consist the hight and primacie of the Commandement of Diuine Loue called by our Sauiour the first and greatest Commandemet This Commandement is as a Sunne giuing luster and dignitie to all the holy lawes to all the Diuine â—ordonances and to all the holy Scripturs All is made for this heauenly Loue and all tends to it Of the sacred Tree of this Commandement all consolations exhortations inspirations and euen all the other Commandements haue dependance as it's flowres and eternall life as it 's fruit and all that tends not to eternall Loue tends to eternall death O great Commandement whose perfect practise remaines euen in the euerlasting life yea it is no other thing then life euerlasting 2. But marke THEO how amiable this law of Loue is ah Lord God was it not sufficient that thou shouldst permit vs this heauenly Loue as KABAN permitted IACOB to Loue RACHEL without daigning farther to inuite vs to it by exhortations and vrge vs to it by thy Commandements Nay more ô Diuine Goodnesse to the end that neither thy Maiestie nor our miserie nor any other pretext at all might delay our loue to thee thou dost command it vs. The poore APELLES could neither abstaine from louing nor yet aduenture to loue the faire COMPASPE because she appertained to ALEXANDER the Great but wheÌ„ he had once leaue to loue her how much did he hold himselfe obliged to him that did him the grace He knew not whether he should more loue the faire COMPASPE granted him by so great an Emperour or so great an Emperour who had granted him the faire COMPASPE O sweete God THEO If we could vnderstand it what an obligation should we haue to this Soueraigne good who doth not onely permit but doth euen command vs to loue him Alas my God I know not whether I ought more to loue thyne infinite Beautie which so great a Bountie hath ordained that I should loue or thy Diuine Bountie which ordaines that I should loue so infinite a Beautie O Beautie how amiable thou art being granted vnto me by a Bountie so immense O Bountie how amiable thou art in communicating vnto me so eminent a Beautie 3. God at the day of Iudgment will imprint after an admirable maÌ„ner in the hearts of the damned the apprehension of their losse for the Diuine Maiestie will make them clearely see the Soueraigne Beautie of his face and the Treasures of his Bountie and vpon the sight of this Abisse of infinite delights the will desires with an extreame violence to cast her selfe vpon
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
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
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
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
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
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
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
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
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
1. AS Loue rends towards the Good of the thing beloued either by taking delight in it being obtained or in desiring and pursuing it not being obtained So it brings forth hatred by which it flies the euill which is contrarie to the thing beloued either in desiring and striuing to be quit of it being alreadie present or in absence by essaying to diuert and hinder its approch But if euill can neither be hindred to approch nor be remoued loue at least leaues not to make it be hated and detested When loue therefore is seruent and is come to that hight that it would take away remoue and diuert that which is opposite to the thing beloued it is termed Zeale So that in proper speach Zeale is no other thing then loue in its ardour or rather the ardour that is in loue And therefore such as the loue is such is the Zeale which is in ardour If the loue be good the Zeale is Good if bad the Zeale is also bad Now when I speake of Zeale I meane to speake of iealousie too for iealousie is a SPECIES of Zeale and vnlesse I be deceiued there is but this onely difference betweene them That Zeale hath a respect to all the Good of the thing beloued with intention to remoue the contrarie euill from it but iealousie eyes the particular good of friendshipe to th' end it might repulse all that doth oppose it 2. When therefore we ardently set our affections vpon earthly and temporall things beautie honours riches Place That Zeale that is the ardour of that Loue ends ordinarily with enuie because these base and vile things are so little limited particular finite and imperfect that being possessed by one another cannot entirely possesse them So that being communicated to diuers each one in particular hath a lesse perfect communication of them But when we loue in particular to be ardently beloued the Zeale or ardour of this Loue turnes into Iealousie because humane friēdshipe though otherwise a vertue hath this imperfection by reason of our weaknesse that being diuided amongst many euery ones part it lesse Wherevpon the ardour or Zeale we haue to be beloued will not permit corriualls and companions which if we apprehend we haue we presently fall into the passion of Iealousie which indeede doth in some sort resemble enuie yet is farre an other thing 1. Enuie is alwayes vniust but iealousie is sometimes iust so that it be moderate for haue not such as are married good reason to looke that an others shareing with them doe not cause their friendship's decrease Enuie makes vs sorrowfull that our neighbour enioys a like or a greater good then we though he diminish not that which we haue one iot But iealousie is in no wise troubled at our neighbours good so it touch not vpon our coppie-hold for the Iealous man would not be sorrie that his companion should be beloued of others so it were not of his owne Mistresse Yea properly speaking a man is not iealous of Competitours till he apprehend that he himselfe hath alreadie atchiued the friendshipe of the partie beloued And if there be any passiō that preceedes this it is not iealousie but enuie 3. We doe not presuppose any imperfection in the partie we enuie but quite contrarie we apprehend that he hath the good which we doe enuie in him Marry we presuppose that the partie whereof we are iealous is imperfect fickle subiect to corruption and change 4. Iealousie proceedes from loue enuie comes from the defect of Loue. 5. Iealousie neuer happens but in matter of Loue but enuie is extended to all the subiects of good to honours to fauours to beautie And if at any time one be enuious of the affection which is borne to another it is not for loue but for the profit that is in it The Enuious man is not a whit troubled to see his fellow in grace with his Prince so that he be not in occurrences gratified and preferred by him That God is Iealous of vs. CHAPTER XIII 1. GOd saieth thus I am thy Lord thy God a iealous God Our Lord is called Iealous God is iealous then THEO but what is his iealousie verily vpon the first sight it seemes to be a iealousie of Concupiscence such as is a husbands ouer his wife for he will haue vs so to be his that he will in no sort haue vs to be any others but his No man saieth he can serue two Maisters He demands all our heart all our soule all our spirit all our strength for this very reason he is called our spouse our soules his Spouses And all sorts of separations from him are called fornication Adulterie And indeede it is high reason that this great God singularly good should most entirely exact our whole heart for our heart is but little and cannot store vs with loue enough worthily to loue the Diuine Goodnesse is it not therefore conuenient that since we cannot afford him such a measure of Loue as were requisite that at least we should afford him all we are able The GOOD that is soueraignely louely ought it not to be soueraignely loued and to loue soueraignely is to loue totally 2. Howbeit Gods iealousie of vs is not truely a iealousie of concupiscence but of SOVERAIGNE FRIENDSHIPE for it is not his profit that we should loue him but ours Our loue is vnprofitable to him but to vs gainefull and if it be agreeable to him it is because it is profitable to vs For being the Soueraigne GOOD he takes pleasure to communicate himselfe by loue without any kind of profit that can returne to him thereby whence he cries out making his complaint of sinners by way of iealousie They haue forsaken me me that am the fountaine of liuing water and haue digged vnto themselues Cisterns broken Cisterns that are not able to hold water marke a little THEO I praie you how this Diuine Louer doth delicatly well expresse the nobilitie and generositie of his Iealousie they haue left me saieth he me that am the Source of liuing water I complaine not that they haue forsaken me in respect of any damage that their reuoult can draw vpon me for what worse is a liuing spring that men will not draw water at it will it therefore leaue to glide and slide ouer the earth but I am sorrie for their misfortune that hauing left me they haue busied themselues about wells without water And if by supposition of an impossible thing they could haue light vpon some other fountaine of liuing water I should easily endure their departure from me since I pretend nothing in their loue but their owne good but to forsake me to perish to flie from me to fall headlong is that which doth astonish and offend me in their follie It is then for the loue of vs that he desires that we should loue him because we cannot cease to loue him but we begin to be lost nor withdraw any part of our affection from him but we
endeuored himselfe to precipitate them which seeing he could not so quickly performe he fumed in himselfe and curst them till at length lifting vp his head towards Heauen he espied the sweete and most coÌ„passionate Sauiour of our soules moued with an extreame pitie and compassion of that which passed rysing from his Throne and descending to the place where the two poore miserable wretches were stretch towards them his helping hand as also the Angels round about them did catching hold of them to hinder them from falling into this dreadfull Gulfe and in Conclusion the amiable and milde IESVS turning himselfe to the stormie CARPVS hold CARPVS saied he henceforth beate vpoÌ„ me for I am readie to suffer oÌ„ce more for maÌ„s saluation and it should be pleasant vnto me if it could be performed without the offence of other men as for the rest aduise with thy selfe which thou likest better to be in this gulfe together with these serpents or to liue with Angels who are so great friends to men THEO the holy man CARPVS had iust reason to be zealously moued at these two men and his Zeale had but rightly raysed his stomacke against them but being once moued he left reason and Zeale behind him ouer ruÌ„ning the bounds and limits of holy loue and consequently Zeale which is loue in its heate Anger changed the hatred of sinne into the hatred of the sinner and the most mild Charitie into an outragious crueltie 6. Some there are of that disposition that they thinke one cannot be very Zealous vnlesse they be very angrie thinking that nothing is done well vnlesse all be spoyled whereas contrariwise true Zeale rarely makes vse of choler for as we neuer applie the lance and the fire to sicke but in meere extreamities so holy Zeale doth not imploie choler but in extreame necessities That the examples of diuers saints which seemed to exercise their Zeale with Anger make nothing against the aduise of the precedent Chapter CHAPTER XVI 1. IT is true indeede my deare THEO that MOYSES PHINEES HELIE MATHATIAS and diuers great seruaÌ„ts of God made vse of choler to exercise their Zeale in sundrie remarkable occurrences yet note also I praie you that those were great personages who could well manage their choler not vnlike to that braue Captaine of the Ghospell who saied to his soldiers goe and they went come and they came but we who are in a manner all but a kind of poore people we haue no such power ouer our motions our horse is not so well broken that we caÌ„ both spurre and make him stope at our pleasure Old and well trayned hounds doe come in or fall off according to the huntsmans call but vntrayned younge hounds doe disordely flie out The great Saints that haue trayned vp their passions in a continuall mortification by the exercise of vertue can at euery turne of a haÌ„d turne and winde their passions giuing the scope or gathering theÌ„ vp at their pleasure But we who haue vnbridled passions young or at least mistaught we cannot giue bridle to our anger but at great perill of disorder for hauing once gotten head one cannot restrayne and order them as were fitting 2. S. DENIS talking with that DEMOPHILVS who would haue giuen the name of Zeale to his rage and furie he that would correct others quoth he must first beware that anger doe not turne reason out of the power and Dominion wherein God hath established it ouer the soule aÌ„d that it doe not stirre vp a reuoult sedition and confusion within our selues so that we doe in no sort approoue your impetuosities to which you were pricked forward with an vndiscreete Zeale though you should a thousand times repeate PHINEES and HELIE for the like words did not please IESVS CHRIST being spoken to him by his Disciples who were not yet made partakers of this sweete and benigne spirit PHINEES THEOT seeing a certaine accursed Israelite offend God with a Moabite slew them both HELIE foretold the death of OCHOSIAS who wrothfull at this presage sent two Captains one after another with fiftie men a peece to take him and the man of God made fire descend from heaueÌ„ which deuour'd them Our Sauiour on a day passing through Samaria sent into a towne to take vp his lodging but the inhabitants knowing that our Sauiour was a Iewe by nation and that he went to Hierusalem they would not lodge him which S. IOHN and S. IAMES seeing they saied vnto our Sauiour shall we commande the fire to descend and burne them And our Sauiour turning towards them chid them saying you know not what spirit moues you to this the Sonne of man came not to distroye soules but to saue them This it is then THEOT that S. DENIS would saie to DEMOPHILVS who alleaged the example of PHINEES and HELIE for S. IOHN and S. IAMES who would haue imitated PHINEES and HELIE in making sire descend from Heauen vpon men were reprehended by our Sauiour who gaue them to know that his Spirit and Zeale was sweete milde and gracious which rarely made vse of wroth or indignation but onely in some circumstaÌ„ces where there was no other hope left to preuaile S. THOMAS of Aquine that great Starre of Diuinitie being sicke of the desease whereof he died at the Monasterie of Fossanoua of S. BERNARDS order the Religious besought him to make them some short expositioÌ„ vpon the CANTICLE OF CANTICLES to the imitation of S. BERNARD and he answered them Deare Fathers giue me a S. BERNARDS Spirit and I will interprete this diuine Canticle as did S. BERNARD so verily if one should saie to one of vs small miserable imperfect and wretched Christians serue your selues of Anger and indignation in your Zeale as did PHINEES HELIE MATHATHIAS S. PETER and S. PAVLE we ought to replie giue vs the Spirit of perfectioÌ„ and pure Zeale with the interiour light which those great Saints had and we will arme our selues with choler as they did It is not a common performaÌ„ce to discerne when and in what measure we are to be angrie 3. Those great Saints were immediatly inspired by God and therefore might boldly imploye their anger without perill for the same Spirit which did embolden them to this exploite did also gouerne the raynes of their iust wroth least they might out raye their prefixed bounds An Anger that is inspired or excited by the holy Ghost is not now the anger of a maÌ„ and it is mans wroth that we are to be â—ware of because as S. IAMES saieth it worketh not God's Iustice And indeede when those worthy seruants of God made vse of anger it was in so sollemne occurrences and vpon so inordinate crimes that there was no danger that the punishment should passe the fault 4. Are we thinke you to take libertie to iniurie sinners to blame nations to controll and censure our Conductors and Prelats because S. PAVLE once cals the Galatians senslesse represents to the Candiots their lewde inclinations and
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
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
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
things In like manner may one fight with riches and temporall delightes either by the contempt they merite or by the desire of such as are immortall and by this meanes sensuall and earthly Loue shall be ruinated by heauenly Loue either as fire is extinguished by water by reason of its contrarie qualities or as it is extinguished by heauenly fire by meanes of its qualities more strong and predominant 8. Our Sauiour makes vse of both the wayes in his spirituall cures He cured his Disciples of their wordly Feare by imprinting in their hearts a Feare of a superiour rancke Feare not those saied he who kill the bodie but feare him who can throw the bodie and the soule into Hell fire WheÌ„ he would another time cure theÌ„ of an abiect ioye he assigned them one more high doe not reioyce quoth he that the euill spirits are vnder you but that your names are written in Heauen and himselfe also reiecteth ioye by sorrow woe be to you that laugh for you shall weepe Thus then doth the Diuine Loue supplant and bring-vnder the affections and passions turning them from the end to which selfe loue would swaye theÌ„ and applying them to its spirituall pretention And as rhe rayne-bow touching the hearbe ASPAIATHVS doth depriue it of its owne smell and giues it another farre more excellent so sacred Loue touching our passions takes from them their earthly end and bestowes a heauenly one in its place the appetite of eating is much spiritualized if before the practise thereof we put vpoÌ„ it the â—otiue of loue Ah Sauiour It is not to content my palate nor yet to saciate this appetite that I goe to table but according to thy Prouidence to sustaine this bodie which thou hast giuen me subiect to this miserie I Lord because so it was thy pleasure If I hope for a friends assistance may not I saie the manner of thy establishment of our life ô Lord was such as that we should stand in neede of one anothers helpe comfort and consolation and because so it pleaseth thee I will vse this or that man whom thou hast ioyned vnto me in friendshipe to this purpose Is there some iust occasion of Feare It is thy will ô Lord that I should feare that I may vse conuenient meanes to auoyd this inconueniencie I will doe so ô Lord since such is thy good pleasure If feare be excessiue ah God our eternall Father what is it that thy children and the chickes which liue vnder thy winges can dread Well I will vse the meanes conuenient to eschew euill but that being done Lord I am thyne saue me if it be thy pleasure and that which shall befall me I will accept because such is thy good pleasure O holy and sacred ALCHIMIE ô heauenly PROTECTION POVDER by which all the mettalls of our passions affections and actions are conuerted into the most pure gold of heauenly Loue. That sadnesse is almost alwayes vnprofitable yea opposite to the seruice of holy Loue. CHAPTER XXI 1. ONe cannot graffe an Oake vpon a Peare-tree of so contrarie an humour are those two trees nor can anger choler and dispaire be graffed in Charitie at least it would be a hard peece of worke We haue seene Anger alreadie in the discourse of Zeale as for dispaire vnlesse it be reduced to a mans iust defence or at least to the feeling which we ought to haue of the vanitie feablenesse and inconstancie of wordly fauours assistances and promisses I see not what seruice Diuine Loue can draw from it 2. And as concerning sadnesse how can it be profitable to holy Charitie seeing that ioye is rancked amongst the fruits of the holy Ghost adioyning vnto Charitie Howbeit the great Apostle saieth thus The sorrow that is according to God worketh penance vnto saluation that is stable but the sorrow of the world worketh death there is then a sorrow according to God which is profitably practised either by sinners in Penance or by the good by way of compassion for the temporall miseries of our neighbours or by the perfect in deploring bemoaning and condoling the spirituall calamities of soules For DAVID S. PETER MAGDALENE wept for their sinns AGAR wept when she sawe her sonne almost deade of thirst Hieremie vpon the ruines of Hierusalem Our Sauiour ouer the Iewes and his great Apostle groanes out these words many walke of whom I haue often told you and I tell you againe with teares who are enemyes to the Crosse of IESVS-CHRIST 3. There is a sorrow of this world which doth also proceede froÌ„ 3. causes For. 1. it comes sometimes from the infernall enemye who by a thousand sad melancholie and troublesome suggestions doth obscure the vnderstanding weaken the will trouble the whole soule and like to a thicke mist doth stuffe the head and breast with a rume and by this meanes makes a man draw his breath with difficultie and doth perplexe the poore trauailler so the euill spirit filling mans mind with daunting thoughts depriues it of the facilitie of aspiring to God and doth possesse it with an extreame vexation and discouragement to bring it to dispaire and perdition They saie there is a fish named a sea-toade or a sea-diuell by surname who by mouing and stirring the mud doth trouble the water round about her to hid her selfe in it as in an amboush wherein as soone as she perceiues the poore little fishes she falls vpoÌ„ them spoyles and deuoures them whence peraduenture came the common prouerbe of fishing in a troubled water Now the diuell of Hell vseth the same slight with the Diuell of the Sea For he makes his Ambushe in the midst of sorow who after he hath troubled the soule with a multitude of loathsome thoughts cast hither and thither in the vnderstanding he makes a charge vpon the affections bearing them downe with distrust ielousies auersions disgustes grieues superfluous apprehensions of sinns past adding withall a number of vaine bitter and sullen subtilities that all reasons and consolations might be reiected 4. Sorow 2. doth sometimes proceede from a mans naturall condition when a melancholie humour doth abound in vs and this is not vicious in it selfe yet doth our enemie make great vse of it to coÌ„triue and plot a thousaÌ„d temptatioÌ„s in our soules for as the Spyder doth hardly weaue her wâ—be saue in cloudie and close weather so this wicked Spirit finds neuer so fit a time to lay the snares of his suggestioÌ„s in sweete benigne ad cheerefull spirits as he doth in sullen sad and pesiâ—e hearts for he doth easily trouble them with wayâ—ardnesse suspicioÌ„ hatred slouth aÌ„d with a spirituall nuÌ„nesse 5. Thirdly and lastly there is a sorrow which the varietie of humane chaÌ„ces doth bring vpoÌ„ vs. What ioye ca I haue saied Tobie not being able to see the light of heaueÌ„ So was IACOB sorrowfull vpoÌ„ the newes of the death of his SoÌ„ne IOSâ—Pâ— aÌ„d DAVID for the death of his AbsaloÌ„ and this is coÌ„moÌ„ as well to the good
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