The devout hart or Royal throne of the pacifical Salomon. Composed by F. St. Luzuic S.I. Translated out of Latin into English. Enlarged with incentiue by F. St. Binet of the same S. and now enriched with hymnes by a new hand

IESVS MANIFESTES HIMSELF AND THE MOST holy Trinity in the mir∣rour of the hart. (Book 20)

THE HYMNE.

THe Painter cannot draw a face, T' express to life each 〈◊〉〈◊〉, grace, And figure, with proportion fit Except the partie d••owne doth sit: But heer in th'hart by being seen, God drawes the picture which had been Before imperfect: though 'twere neat, And often toucht, 'twas not compleat. Til now, it lightned as vpon see, True picture of the Trinity. The colours stem'd did fak and eye, But now sbal last eternally. While heer the hart doth quiet sit, By vision God doth sigure it.

THE INCENTIVE.

1. THe hart which loues God truly and perfectly indeed, is a heauenly Paradise; so flowers it ouer and swimmes in delights; not the counterfeit, and transitory de∣lights of this world, but of the other life; such as here, neither eye hath seen, nor eare hath heard, nor hath ascended into mans harta 1.1

2. Here now IESVS stands not behind the wal, peeping at this Spouse through a grate;b 1.2 but, which she beg'd at his hands, shewes her his face, the diuine Essence, the three diuine Persons, so cleerly and manifestly indeed, as euen the ima∣ges themselues expressed, reflect againe in the Chrystal of the hart. O Paradise! O delights! O ioyes!

3. The hart faints through aboun∣dance

of loue and delights and nigh bursts with al, O man! what a beast thou art, if hearing of these pleasu∣res, thou rather choosest the husks of swine? How like a block and stone, if yet thou louest not IESVS?

THE PREAMBLE to the Meditation.

SO great is the future beatitude to the soule which loues IESVS dearely indeed, that mortal men being drowned in sensuality & mire, cannot easily conceiue it in the mind, nor lesse (without diuine light and hope) expect it. For (which S. Paul a 1.3 took out of the prophecy of Esay.b 1.4 The eye hath not seen, nor eare heard, nor hath it ascended into the hart of man, what God hath prepared for such as loue him. Surely those two most

wise and worthy men, to the end they might clearely propose the greatenes and amplitude of the hea∣uenly beatitude, assumed the first kind of measure to wit the spacious orbs of eyes seeming most capa∣cious, which though shut in a litle corner as it were, yet now and then get forth, wander & expatiate farre and wide, not only, into the vast champian fields, huge mountayne tops, and the golden and gemmy bowels of the waters, but with help especially of Mathematike instru∣ments reach euen to the very hea∣uens themselues, wel nigh of an in∣finit distance from vs, and therein discouer the lightest spots▪ changes, and errours. And yet this scantling is found to be lesse then so to con∣clude or comprehend beatitude. The eye hath not seen.

Wherefore with the ••yes since we

only apprehend things present, but with hearing moreouer as by histo¦ries perceiue those thīgs which haue been formerly acted, or now are wrought in any other place, or shal hereafter come to passe, the eares haue seemed more apt to measure the thing proposed. But so neither, the immensnes of beatitude could be contained. Nor the eare hath heard. There remained now the vessel, for bulk surely not great, yet for capa∣city indeed most ample, the hart of man. For in the shop of the hart we frame, cherish, and embrace, as our proper issues, not only what our sel∣ues haue seen, with our eyes, or heard by relation from others but euen many other things also, which can not truly exist at al, as golden moun∣taines, Chimeras, Hippocentaures, and the like: And yet so neither, hath it ascended into the ha••t of m••n,

what God hath prepared for such as loue him. This thing according to S. Augustin. Is not comprehended through charity, it trāscends as vowes & wishes. Shal we therefore dispaire? No it can∣not be esteemed, it may be yet purchased Goe to yet let vs value it, howsoe∣uer, and as wel as beating the price, let vs cheapen it as we can. I for my part am truly of this opinion, that we are much taken and caried away with nothing more then with plea∣sure, nor doe I mislike them who are so, if they be solid▪ sincere and honest pleasures we hung so after. But beleeue me there can be nothing more sweet and delicious, then the ••oyes and iubelies of the hart, drow∣ned in the loue of IESVS, and wherein IESVS deliciats himself? For why? It is a Paradise truly and ••ot that terrestrial one (though for 〈◊〉〈◊〉 amenity of the soyle and ayr,

and the exceeding plenty of flowers, trees, and fruits, it were so glorious and the very name of Paradise it-self imports no lesse then a place of plea∣sures and delights] but is indeed a heauenly Paradise into the allyes whereof and first walks, S. Paul being hardly admitted, was so lulled with al delights, that forgetting himself and al things else besides he was able to tel no more then this, I know a man; saith he, whether in body I know not, or without the body I know not God knowes, to be rauished into the third heauen, and to haue heard so myste∣rious words, as man might not vtter. c 1.5 But what were they whence so great a feeling of pleasure, and delight results? Touch we the thing it-self, with the needly of faith only. In that celestial Para∣dise of the blessed hart, IESVS laying his Pilgrime habit a side, and

the vayle of faith wherewith he was shrowded, shal exhibit his huma∣nity to be seen and enioyed face to face: I haue said too litle, yea his diuine essence also. This perhaps were enough to beatitude yet wil he cause the three diuine Persons, Father, Sonne, and Holy-Ghost. to be so present, as they may not only be seen, but euen seeme in a manner to be touched also.

Besides, in this natiue and most lucid mirrour of al things, many other things, nigh infinit for nom∣ber, for beauty and variety surely admirable, shal shine with al, with so new alwayes & so fresh an ob••ect, that as long as eternity shal last they shal not breed any tediousnes in the beholders, or euer diminish the ••hirst of seeing and beholding more, ••••ere therefore, as in a liuely pi∣••••ure expressed in their colours, those

mysteries of faith and religion shal be truly represented, which now hardly are but shadowed, and with al our endeauour neuer wholy at∣teined The Incarnation of the Word in the Virgin, the Oeconomy of mans Redemption, the diuine pro∣uidence in administring things, the admirable and most hidden reasons of punishing the good and prospe∣ring the wicked: lastly, the lawes, traces, and rapts of diuine loue, by which he hath at last conducted the hart which loues him; sweetly in∣deed and yet strongly, now by the pleasant, and then the horrid paths, now of ioy then of sadnes, into the seats of al beatitudes From the cleere knowledge of al which verities, es∣pecially the obiect of the diuine Na∣ture, and Persons, and conceiuing the images in the mind, of so excel∣lent and admirable things, who sees

not very soueraigne and nigh incre∣dible ioyes to arise?

Queene Saba, scarce entring into the roome where Salomon, was fel into so great admiration, and was so rapt and transported with delight, at the order pompe, magnificence, es∣pecially at the presence of the King himself, that recouering breath at last, which she had nigh lost, she cryed out aloud: Blessed are thy men, & blessed thy seruants who stand alwayes before thee, and hearken to thy wisdome. d 1.6 Yet these are but toyes, chips, trifles, compared with the presence and sight of God.

They report of S. Francis, that being once sadder then ordinary, he was so taken and rauished with the short modulation an Angel made with the lightest touch of his thumb on a Harpe, as he seemed to him∣••••lf to be no more on the earth, but

to be conuersant in heauen, amid the blessed Spirits there.e 1.7 Good God! If these (which in heauenly delights is likely one of the least amongst them) so short and slight touches of the Angelical hand, as they could hardly be heard, were yet able to rauish the holyman, what would the harmony worke of so many Angelical and humane voyces, what exultatiōs would be there what dances and iubelyes? Besides, if the meanest things in heauen, as songs and dances, so delight and tickle harts, what wil the rest doe, both for number and dignity farre grea∣ter? What is more poore and slender with vs thē a bare & simple thought of God? Yet Dauid in his greatest troubles and afflictiōs when he felt himself most opprest, with the tip of the lips only of his soule, as it were, would lick in this celestial 〈◊〉〈◊〉

diuine hony, and therewith take ex∣treame pleasure. I was mindful of God, saith he, and took delight.f 1.8

Againe hauing but a thought on∣ly the fruition of God, of meere ioy he could hardly containe himself; but sing in triumph. I haue reioyced in the things which haue been told me we shal goe into the house of the Lord.g 1.9 Which triumphal verse of the Ro∣yal Psalmist, when our Angelical Blessed Aloysius, being neere his death through weakenes, could not wholy bring forth, Reioycing saith he, we goe reioycing, and with that so broken and abrupt verse in his mouth, euen dying wouderfully exulted. Another time when the Kingly Prophet, not only considered that he was to goe to the house of the Lord, but sending his soule as it were before him into those galleryes themselues and entryes of heauen,

and priuily laying his eares to the doores in a manner of the Nuptial Chamber, and obscurely hearing a kind of whispering (I know not) of some of the ioyes there within, it not only wiped away from him al sadnes, caused in him through the formes exprobration obiected to him of Where is his God? but dilating his breast, made him to powre forth his soule into most sweet and extati∣cal pleasures: And wherefore? Be∣cause (saith he) I shal enter into the place of the admirable Tabernacle euen to the house of God, in the voyce of exulta∣tion, and confession, the sound of the Ma∣ster of the feast.h 1.10

Lastly, another time, being yet mortal when creeping by stealth as it were he had secretly insinua∣ted himself into the bowre or con∣claue of the immortals, comparing them with himself and our humane

affaires, he brake forth into these termes of ioy, and congratulation: How louely are thy Tabernacles oh Lord of vertues! my soule couets and longs after the galleries of the Lord My hart and my flesh, haue reioyced in the liuing God. Blessed are they, Lord, who dwel in thy house, they shal praise thee foreuer and euer. Because in thy galleries one day is better then a thousand,i 1.11 to wit, so great is the pleasure of the eternal light, Which (S. Augustin, expresly saith in these wordsk 1.12 that though it were not lawful to enjoy it longer then a day, yet for that only, innumerable yeares of this life, ful of delights and the aboundance of temporal goods, vvere worthily and with reason to be contemned. For it vvas not falsely or slightly said, that better is one day in thy Galleries, then a thou∣sand. So as it is less to be admired, that Dauid should presently adde this also: I haue chosen rather to be an abiect

in the house of my God, then to dvvel in the Tabernacles of sinners.l 1.13 I had rather, saith he, be in the lowest of∣fice of a doore-keeper in the porch of the Temple, and there watch at the entry as a slaue before him, with the hope of enioying this celestial beatitude, then with the hazard of loosing it; in the most ample and sumpteous Palaces and houses, to be obserued and courted, by a number of clyents, and frends. Hence, that affection of the mind aspiringe vnto Heauen with a swift course, As the Hart, couets the fountaines of vvaters, so my soule desires thee, O God.m 1.14 That kind of beast truly is fleet and swift, but then flyes he with most speed, when either being chased by hounds, or bitten with serpents, he feeles an extraordinary thirst, for then to quench that heat he runnes headlong to the fountaines, & flyes

like the winds. Dauid thirsted li∣kwise, and no less groaned & sighed after heauen. When shal I come and appeare before the face of God? And for the great desire he had and loue to the heauenly countrey and the felicity of the Blessed, which euen absent he had tasted now and then, had so great a horrour tediousnes and auersion from humane things, as teares to him were of familiar as bread to others, nor vsed he food more frequently then teares, yea teares themselues were food vnto him; so as oppressed with dolours neither would he take his food, or so much as thinke thereof; while to him thus vehemently thirsting after the presence of God, this gibing taunt was obbrayded to his face, Where is thy God?

From al which this same may be ••athered, that if in these Galleries,

though absent Dauid and diuers other Saintly men haue taken such pleasure, with what ioyes and de∣lights may we not imagine those to swmme in, who are admitted into the secret closet and cabinet of the Spouse? If but a slight ray onli of the blessed vision, so dazle the eyes of the mind; if but a drop of the water of Paradise and fountaine of the chiefest good but lightly sprinckled; if but a crumme falling from the ta∣ble of our Lord, so recreates and re∣fresheth mortals, what wil the whole sunne himself doe? what wil the very Ocean of al good things? what wil the table of our Lord himself conferre to the immortals? Shal not the hart euen swimme trow you, in these delights, yea be wholy immer∣sed, and drowned in them.

XX. MEDITATION.

The preparatory Prayer.

Actiones nostras quesumus, &c.

THE PRELVDE.

VVHen he shal appeare, we shal be like to him: because we shal see him, as he is: And whosoeuer hath this hope in him, sanctifies himself as he is holy.

1. Point. Consider how great a good, how excellent, how delecta∣ble it is, most cleere to behold one God in essence, three in Persons, Father, Sonne, and Holy-Ghost, and that eternally in the mirrour of

the hart: Surely, the eye hath not seen, nor eare heard, nor hath it ascended into the hart of man what God hath prepared for such as loue him:a 1.15 Tast with the inward sense these delights of the heauenly Paradise, and loath the leeke, and garlike of AEgipt the miry bogs, the empty husks & filthi∣nes of the world. Oh if thou couldst but take a tast or assay before hand with the glorious S. Augustin of the ioyes of the Blessed, thou wouldst say with him: How sweet to me sudenly it vvas to vvant those svveets of idly toyes, and vvhat before vvas a griefe to loose vvas novv a ioy to forgoe vvholy thou eiectedst them from me, the true and chie∣fest svveetnes, and entredst thy self in; insteed of them, svveeter farr then al pleasure.b 1.16

2. Point. Ponder how, much this same cogitation may and ought auayle to endure and goe through

with any hart and difficult entre∣prise for God and our saluation. What changes sudenly and altera∣tions of minds, those fruites wrought whith come from the land of Pro∣mise, c 1.17 which made them surmōut the difficulties, they feared so much before? What doe not the wrastlers generously performe and suffer in sight of the goal and crownes pro∣posed? Surely the sufferings of this time are not condigne to the future glory, vvhich shalbe reuealed in vs.d 1.18 With which only napkin, (as S. Gregory obser∣ues e 1.19 that glorious and illustri∣ous Champion of the Christian lists S. Paul. wiped away al the sweat of the infinit and most greeuous la∣bours and troubles he sustained; and so likewise the rest of Martyrs. But this especially when S. Adrian being a Soldiours, in the flower of his ••ge, beheld a great number of Chri∣stians

to runne very ioyful and glad into torments, scaffolds, gibbets, Crosses, fires, as it were to a wed∣ding, asked what hope it was that drew & led them to it: and when it was answered they hoped for those goods which the eye hath not seen, nor eare heard, nor hath ascended into the hart of man, he was so mooued and changed therewith, that presently he gaue vp his name to be put into the list, and vnder Maximian most stoutly and valiantly suffred Martyr∣dome. So much the hope of beati∣tude could worke.

3. Point. See how immense and powerful is the diuine loue of IESVS, which through grace at last leads a man vnto the vision it-self, of the diuine effence, wherewith euen God himself is blessed. Then thinke what thou oughtst to yeald to recompence this loue againe: no

lesse no doubt then reciprocal loue. For when God loues, he would no more then to be loued againe; knowing thē who loue him only, to be truly blessed. So S. Bernard in his 83. Sermon on the Canticles. But to the end thou maist loue God thou art wholy to empty thy hart from the loue of al other things. For euen as a vessel (which is S. Anselmes dis∣course) the more water is in it or any other liquour, conteynes lesse oyle; so the more the hart is taken vp with other loues the more it excludeth this. There is yet ano∣ther, that as stench is contrary to a good ••dour, and darknes to light, so is al other loue contrarie, to this: As therefore con∣traries doe neuer agree wel together; so this loue agrees not with any other loue in the hart.

THE COLLOQVY.

SHal be made to IESVS, the most deare louer of soules of whom shalt thou earnestly beg, to impart vnto thee his diuine loue which this or the like forme: My God, giue me tby self; behold I loue thee, and if this be too litle may I loue thee more. I cannot measure how much loue I want, of that which were c••ough. This know I only, it goes il with me, without thee: and al aboundance which is not my God, is meere pouerty. Let the sweet power then of thy loue deuour me, grant I may liue and dye with the loue of thy loue, since first thou hast so loued, as thou hast not only affor∣ded me and done many great things for me; but hast likwise wouch safest to dye for me.a 1.20

Lastly from the inward bowels make an act of the loue of God

aboue al things, and so conclude in thee wonted manner with a Pater & Aue.

AN INCENTIVE Of the Act of the loue of God aboue al things.

GOod God! thou commaund me to loue thee, and threatnest if I doe it not: Is there any need of these chaynes for me to be tyed to loue theer Am I so voyd of sense, as to be ignorant of thy benefits, graces, perfections? Or rather doe I want a hart, to loue an infinit good? Now if loue be to be recompenced with loue, what loue can parallel the

diuine loue? Thou hast loued me eter∣nally, euen when I was not or possi∣bly could loue thee: Thou hast crea∣ted the world, & cōseruest it hither∣to for my sake: Thou hast giuen or∣der to the Angels to guard me: Thou wouldst be my reward beyond mea∣sure. Thou callest me a sinner to grace and pennance. But yet is this farre more louely, most sweet Sa∣uiour, that being God, thou wouldst become man, to suffer so hard and cruel things and lastly dye on the Crosse for me who had (cruel as I am] so engaged thee death. But this of al others is most sweet, that being neere to death thou leftst me thy body and bloud in the Sacrament, an admirable pledge of thy loue towards me. Oh Loue! o extasis of loue! How thou deseru'st, my God, to be highly loued of al men, aboue al things. May I therefore so loue

thee (my IESVS,) Sauiour of lo∣uers and loue of Sauiours, and so let the face of thy loue euen swallow me; that I may liue and dye with the loue of thy loue, who through the loue of my loue, hast likwise vouchsafed to dye for me. Oh infi∣nit goodnes of God?

A Formulary of the loue of God aboue al things.

O Great God, I loue thee aboue al things; I loue thee with al my hart, with al my soule, with al my powers, and meerly of this same loue I am sorry aboue al things for offending thee the infinit good: most firmely re oluing hence forth, through thy grace, to keep al thy commandements. And why doe I loue thee aboue al things? surely for this; for thy immense perfection, in∣comprehensible

power, high•••• wisdome, infinit sanctity and god∣nes, that is, for thy self, O Father, O Sonne, O Holy-Ghost three per∣sons, one God, who art aboue al things. Amen. IESVS.

Ad maiorem Dei gloriam.

FINIS.

Notes

• a 1.1

  Rom. 8.
• b 1.2

  Cant. 2.
• a 1.3

  Rom. 8.
• b 1.4

  Iza. 58.
• c 1.5

  2. Cor. 12.
• d 1.6

  3. Reg. 10.
• e 1.7

  S. Bona•• in vita S. Fran.
• f 1.8

  Psal. 56.
• g 1.9

  Psal. 111.
• h 1.10

  Psal. 41.
• i 1.11

  Psal. 83.
• k 1.12

  Aug. lib. 3. de lib. arb. c. vlt.
• l 1.13

  1. Par. 9.
• m 1.14

  Psal. 14.
• a 1.15

  Rom. 8.
• b 1.16

  Lib. 9. Conf. cap. 1.
• c 1.17

  Num. 13.
• d 1.18

  Rom. 8.
• e 1.19

  in Iob cap. 7.
• a 1.20

  Exs. Aug. & S. Francisco.