A treatise of the loue of God. Written in french by B. Francis de Sales Bishope and Prince of Geneua, translated into English by Miles Car priest of the English Colledge of Doway

THE SECOND BOOKE. THE HISTORIE OF THE GENERATION, OR heauenly birth of di∣uine Loue. (Book 2)

That the diuine perfections are but one onely, yet an infinite perfection. FIRST CHAPTER.

I. WHEN the sunne riseth redde, soone after turning black, or hol∣low and bended; or else when it setteth bleake, pale, and sad, we saie it is a signe of raine. THEO∣TIME the sunne is neither redde, blacke, pale graie, nor greene; This great light is not obno∣xius to vicissituds or change of colours, hauing no other colour at all, then it's most cleare and perpetuall brightnesse, which, vnlesse by Miracle,

is vnuariable. But we vse this manner of speach, because it seemes such to vs, following the varie∣tie of vapours interposed betwixt it and vs, ma∣king it so diuersly appeare.

2. Now we discourse in like manner of God, not so much according to that which he in him∣self is, as by his works; by meanes wherof we con∣template him: for according to our diuerse consi∣derations we name him diuersly, euen as though he had a great multitude of different Excellences and Perfections; If we consider him as he puni∣sheth the wicked, we terme him IVST; If as he deli∣uereth sinners frō their miserie, we publish him MERCIFVLL; As he created all things and worketh Miracles, we name him OMNIPOTENT; as exactly performing his promises, we diuulge him TRVE; as ranging all things in so goodly an order, we in∣stile him MOST-WISE: and cōsequently behoulding the diuersitie of his works, we attribute vnto him great diuersitie of perfections; This notwith∣standing, in God ther is neither Varietie, nor any kind of different Perfections. But he is in himselfe one, most sole, most simple and most indiuisibly one Perfection: for all that is in him, is no other thing then himselfe: And all the Excellēcies which we saie are in him in so great diuersitie, are there vnited in a most simple, and pure Vnitie. And as the Sunne hath none of the colours which we asscribe vnto it, but one sole most cleare light, passing all co¦lour, and rēdring all coulours actually visible: so in God there is none of those Perfections which we imagine, but one onely most pure excellencie, which is aboue all Perfection, and giues perfectiō

to all that is perfect. Now to assigne a perfect name to this Supreame excellencie, which in it's most singular vnitie doth comprehend, yea sur∣mount all excellencie, is not within the reach of a Creature Humane or Angelicall. For as we finde in the Apocalypse our Lord hath a Name which no man knowes but himselfe; for that he onely perfectly seeing his owne infinite Perfection, he also can onely expresse it in a Name proportiona∣ble: whence the Auncients affirmed, that God a∣lone was true Diuine; for so much as none but he onely could arriue to the full knowledge of the infinite greatnesse of the diuine Perfection, nor consequently set it out in words. For this cause, God by the Angell answering Samsons Father who demanded his Name. Why dost thou demand my Name quoth he, which is Admirable? As though he would haue saied; my Name may be admired, but neuer pronounced by Creaturs: It must be adored, but cannot be comprised, saue by me, who onely can pronounce the proper Name, by which truely and to the life I expresse my Excellencie. Our thoughts are too feeble to forme a conceite which might represent an Excel∣lencie so Immense, that comprehendeth in his most simple, and most indiuisible Perfection, distinctly and perfectly all other Perfections, in an infinitly excellent and eminent manner, to which our thoughts cannot raise themselues; At least in some sort to speake of God, we are forced to vse a great number of names saying that he is GOOD, WISE, OMNIPO∣TENT, TRVE, IVST, HOLY, INFINITE,

IMMORTALL, INVISIBLE. And certes we saie true, God is all this together, because he is more then all this; that is to saie he is in so pure, excellent, and eleuated a manner, that in one most simple perfection he containes the Vertue, Vigour, and excellencie of all perfection.

3. So Manna was one onely meate which con∣taining in it se••fe the tast and vertue of all other meats; one might haue saied of it, that it had the tast of Lemmons, Melons, Raysins, Prunes, and Peares, yet might one truelyer haue saied, that it had not all these gusts, but one onely, which was properly it's owne: containing notwithstanding in it's vnitie, all that was agreeable, and to be de∣sired in all the diuersitie of all other gusts. As the hearbe DEDECATHEOS which as PLINIE saieth cu∣ring all deseases, is neither Rubarbe, Sene, Rose, Betonie, or Bugle, but a pure simple, which in the onely simplicitie of it's proprietie containes as much vertue as the mixture of all the other mede∣cins. O Abysse of diuine Perfections! how admi∣rable thou art, to possesse in one onely Perfectiō, the Excellencie of all Perfection, in so excel∣lent a sort, that none can comprehend it but thy selfe?

4. We will saie much, saieth the holy Scripture of this matter, and yet shall alwaies come short in wordes, the somme of all discourse is, that he is all things. If we glorie, to what purpose shall it be? for the Almightie is aboue all his workes. Blessing our Lord, exalte him as much as thou can'st, for he passeth all Praise: In exalting him take breath againe, marrie wearie not your selfe

in it, for you shall neuer be able to comprehend him. No THEOTIME we can neuer comprehend him, syth, as S. IOHN saieth, he is larger then our heart. Yet neuerthelesse let each Spirit praise our Lord, calling him by all the most eminent Names which may be found. And for the greatest Praise we can render vnto him, let vs confesse that neuer can he be sufficiently praised. And for the most excellent Name we can attribute vnto him, let's protest that his name passeth all Names, nor can we worthily name him.

That in God there is but one onely Act, which is his proper Diuinitie. CHAPTER. II.

1. THere are in vs great diuersitie of Faculties, and Habits, which doe produce great va∣rietie of actions, and they also an incomparable number of workes. For in this manner the Facul∣ties of hearing, seeing, tasting, touching, mouing, ingendering, nourishing, willing, and the Habits of speaking, walking, playing, singing, sowing, leaping, swimming, are diuerse, as also the actions and workes which issue from these faculties and Habits, are much different.

2. But it is not the like in God: for in him there is One onely most simple infinite Perfection, and in that Perfection one onely most sole, and most pure Act, yea to speake more sainctly, and sagely. God is one sole most soueraignly indiuisible, and most indiuisibly soueraigne Perfection; and this Perfection is one sole most purely simple, and

most simply pure Act, which being no other thing then the proper diuine Essence, it is consequently euer permanent and eternall. Neuerthelesse, mi∣serable Creaturs that we are, we talke of Gods Actions, as though dayly done in great quantitie and varietie, knowing yet the contrarie. But our weaknesse THEOTIME forceth vs to this, for our Speach can but follow our Vnderstanding; and our Vnderstanding the customarie passage of things with vs. Now for as much as in naturall things there is hardly any diuersitie of workes, without diuersitie of Actions; when we behould so many different workes, so great varietie of pro∣ductions, and the innumerable multitude of workes of the diuine Puissance, we deeme forth∣with, that this diuersitie is caused by as many Acts as we see different Effects, and we speake of them accordingly for our more ease, and to con∣forme our selues to the ordinarie practise and cu∣stome we haue to vnderstand things, and yet doe not we in this violate Truth; For though in God there is no multitude of Actions, but one sole act which is the Diuinitie it selfe; this Act notwith∣standing is so perfect, that it comprehends by manner of Excellencie, the force and vertue of all the Acts which might seeme requisite to the pro∣duction of all the diuerse Effects we see.

3. God spoake but one word, and in vertue of that in a moment, the Sunne, Moone, and that innumerable multitude of Starres, with their diffe∣rences in brightnesse, motion, and influence, were made.

He spoake, and scarcely yet begun: Behould a perfect worke was done.

One of Gods wordes filled the aire with birds, and sea with fishes: made spring from the earth all the plants, and all the beasts we see. For though the sacred Historian, accommodating himselfe to our fashion of vnderstanding recounts, that God did often repeate that Omnipōtent worde, accor∣ding to the dayes of the world's Creation; neuer∣thelesse properly speaking, this worde was purely one; so that Dauid termes it a Breathing or Aspi∣ration of the diuine Mouth; that is one onely Touch of his infinite will, which so powrefully with his vertue doth bedewe the varietie of things created, that therby we conceiue them as multi∣plied and diuersifiied into differences proportio∣nable to the Effects, though indeede it is most indiuisible, and most simple; So doth S. CHRYSO∣STOME marke that which MOYSES made many wordes off describing the Creation of the world, the glorious S. IOHN expressed in a worde, saying, that by the worde, that is, by this Eternall worde which is the Sonne of God, all was made.

4. This worde then THEOTIME being most sim∣ple, and most indiuisible produceth all the distin∣ction of things; being inuariable produceth all good changes; and in fine being permanent in his Eternitie, giueth succession, vicissitude, order, rancke and season to all things.

5. Let vs imagine I pray you of one side a Painter drawing the picture of our Sauiours Birth (and I writ this in the Feast dedicated to this ho∣ly Mysterie) doubtlesse he will giue a thousand and a thousand touches with his Pencill, and will not onely imploy daies, but euen weekes, and

monthes to perfect this Table, as the varietie of persons and other things which he will there re∣present shall require. But on the other side let's behould a Stamper of picturs, who hauing spred his leafe vpon the grauen Planch of the Natiuitie giuing but one onely stroke of his Presse, and in that onely touch THEOTIME he will perfect his worke, and presently he will take off his picture, gratfully representing in a faire and smouth cut all that ought to be imagined according to the sa∣cred Historie: and though in one motion he per∣formed the worke; yet it carrieth a great number of personages and other different things, each one well distinguished in his order, rancke, place, di∣stance, and proportion. And one not acquainted with the secret, would be astonished to see pro∣ceede from one Act, so great varietie of effects. So THEOTIME Nature as a Painter, multiplies, and di∣uersifies her Acts, according as the workes she hath in hand are diuerse; and she takes great time to finish great effects; But God as the Stamper, gaue being to all the diuersitie of Creaturs which haue bene, are, or shall be by one onely touch of his omnipotent will, drawing from his Idea, as from a well grauen stampe, this admirable diffe∣rence of persons, and other things which succeede in seasons, ages, and times in their due order and being, this Soueraigne vnitie of the diuine Act being opposed to Confusion and Disorder, not to Distinction and Varietie, which it implies in the composition of beautie, reducing all Differences and Diuersities to Proportion; Proportion to Order, and Order to the Vnitie of the world

which compriseth all things created visible and inuisible, all which together are called the Vniuerse peraduenture because their Diuersitie is reduced to Vnitie; as though one would saie One-diuerse that is One and Diuerse, Vnitie with Diuersitie, or Diuersitie with Vnitie.

6. In somme, the soueraigne diuine Vnitie doth diuersifie; and his permanent Eternitie giues change to all things, because the perfection of this vnitie being aboue all difference and varietie it is able to furnish all the diuersities of created perfections with their being; and contains a ver∣tue to produce them; In signe of which the Scrip∣ture relats, that God in the beginning saied, let the lights be made in the firmament of heauē, and let them separate daie from night, and let them be signes for times, daies, and yeares; further we see euen to this daie a perpetuall reuolution of times and seasons, which shall continew till the end of the world, to teach vs, that as

One word of his commanding will Doth all the world with motion fill.

So the onely eternall will of his diuine Maiestie, extends his force from age to age, yea to the ages of ages, to all that hath bene, is, or shall be eter∣nally, nothing at all hauing any beeing, but by this sole, most simple, and most eternall diuine Act, to which be honour and glorie. Amen.

Touching the diuine prouidence in generall. CHAPTER. III.

1. GOd then THEOTIME needes no diuersitie of Acts syth that one onely diuine Act of

his All puissant will by reason of it's infinite perfe∣ction, is sufficient to produce all the varietie of workes. But we mortalls must treate of them, in such an intelligible methode and manner, as our small capacities may attaine vnto. Following which, in treating of the Diuine prouidence, let vs consider I praie you the raigne of the great SA∣LOMON, as a perfect modell of the art of good gouernment.

2. This great king then, knowing by diuine inspiration that the Weale-publicke dependeth vpon Religion, as the Bodie vpon the Soule: and Religion vpon the Weale-publicke, as the Soule vpon the Bodie, he disposed in his minde of all the parts requisite, as well for the establishment of Religion, as that of the Common-wealth; and touching Religion, he determined that a Temple was to be erected of such and such a length, breadth, and hight; so many Porches, and Por∣talls, so many windowes and so fourth concerning the rest which belonged to the Temple: Then so many Sacryficers, so many Singers, and other of∣ficers of the Temple. And as for the Common wealth, he ordained to make a Royall Palace, and a Court for his Maiestie; in it, so many Stewards, so many Gentlemen and other Courtiers. And for the people, Iudges and other Magistrats who were to execute Iustice: further for the assurance of his kingdome and establishment of the weal∣publicks repose, wherof himselfe was partaker, he appointed in time of peace a powrefull Prepa∣ration for warre, and to this effect two hundred and fiftie Commanders in diuerse charges, fortie

thousand horse, and all that great furniture which the Scripture, and Historians doe testifie.

3. Now hauing thus made his count, and dis∣posed in himselfe of all the principall things re∣quisite for his Kingdome, he came to the Act of Prouidence, and passed in his cogitation all things necessarie for the structure of the Temple; to maintaine the sacred Officers, Ministers, Royall Magistrats, and men of armes, which he had pro∣iected, he resolued to send to HIERAM for fit tim∣ber, to begin commerce with PERV, and OPHIR, and to take all conuenient meanes to procure all things requisite for the entertainement and good conduct of his enterprise. Neither staied he there THEOTIME, for hauing made his proiect, and deli∣berated in himselfe about the proper meanes to accomplish it; comming to the practise, he created officers according to his determination, and by a good gouernment caused prouision to be made of all things requisite to comply with, and execute their charges; so that hauing the knowledge of the art of well gouerning, he executed that dis∣position which he had passed in his mind touching the creation of Officers of euery sort, and effected his Prouidence by the good gouernment which he vsed; and so his art of good gouernment which consisted in disposition, prouidence, or foresight, was practised in the creation of Officers, Gouern∣ment, and good carriage of things; But for so much as that dispositiō was frutelesse without the Creation of Officers, and Creation also vaine without Prouidence which lookes for necessaries for the conseruation of Officers created or ere∣cted; and in fine, that this Conseruation effected

by good gouernment, is no other thing then Pro∣uidence put in execution: and therfore not onely the Disposition, but also the Creation, and good gouernment of SALOMON, were called by the name PROVIDENCE: nor doe we indeede saie that a man is prouident vnlesse he gouerne well.

4. Now THEOTIME speaking of heauenly things, according to the impression made in vs by the consideration of humane things, we affirme that God, hauing had an eternall, and most per∣fect knowledge of the Art of making the world for his glorie; First in his diuine Vnderstanding, he disposed all the principall parts of the Vni∣uerse, which might render him honour: to wit Angelicall and Humane Nature; and in the Ange∣licall Nature, the varietie of Hierarchies and Or∣ders taught vs by the sacred Scripture, and holy Doctours: as also amongst Men he ordained that there should be so great diuersitie as we see. Fur∣ther in this same Eternitie, he made accompt in himselfe, and foresaw all the meanes requisite for Men, and Angels to come to the end for which he had ordained them, and so made the Act of his prouidence, and without staying there to effect his Disposition, he Actually created Angels, and men: and to effect his Prouidēce he did and doth furnish reasonable Creatures with all things necessarie to attaine Glorie: So that to speake in a word, the Soueraigne prouidence is no other thing, then the Act wherby God doth furnish mē or Angels, with the meanes necessarie or profitable to the ob∣taining of their end. But because our meanes are of

diuerse kindes, we doe also diuersifie the name of Prouidence, and saie that there is one Prouidence naturall, another Supernaturall, and that this a∣gaine is either Generall, speciall, or particular.

5. And because hereafter THEOTIME I shall exhort you to ioyne your will to God's Proui∣dence; while I am in hand with this discourse, I'le tell you a word of Naturall prouidence. God then willing to prouide men of naturall meanes neces∣sarie for them to render glorie to the diuine boun∣tie, he produced in their behalfe all the beasts, and plants: and to prouid for them also, he produced varietie of Territories, Seasōs, Fountains, Windes, Raine, and as well for man, as th'other things appertaining vnto him, he created the elements, heauen, and starres, ordaining in an admirable manner, that almost each Creature affords a reci∣procall seruice one to another; Horses carrie vs, and we dresse and keepe them; Sheepe doe feede and cloth vs, and we graze them; the Earth sends her vapours to the aire, it renders thē in showres; the Hand serues the Foote, and the Foote the Hand. O! He that should consider the commerce and generall trafficke with a great correspondance, exercised amongst Creaturs, how many amorous passions would moue his heart toward this soue∣raigne wisdome, to crie out; thy Prouidence, ô great eternall father, gouernes all things! S. BASILE and S. AMBROSE in their EXAMEROVS, the good LEWIS OF GRANADO in his Introduction to the Creede, and LEWIS RICHEOME in diuerse of his faire workes, would suggest many motiues to well borne soules, to profit in this subiect.

6. Thus Deare THEOTIME this Prouidence toucheth all, raignes ouer all, and reduceth all to his glorie. There is notwithstanding Chance, and Vnexpected accidents, but that in regard of vs onely; for doubtlesse they were most certaine to the Diuine prouidence, who foreseeth and dire∣cteth them to the good of the worlds Cōmon∣wealth. Now these accident s doe happen by the concourse of diuerse causes, which hauing no na∣turall alliance one with the other, doe produce each of them their particular effect, yet so as from their concourse, there issueth another effect, of a diuerse nature, to which though it could not be foreseene, all the different causes did contribute. For example ESCHILVS his curiositie was iustly chastised, who being foretolde by a Diuine, that he should perish by the fall of a house, kept him∣selfe all that daie in a plaine field to escape the destinie, and staying close to it bareheadded, a Faul∣con who dareing in the aire held in her beeke a TORTOISE (espying his bald head, and gessing it had bene the point of a Rocke) let the shell fall right vpon him; and behould ESCHILVS dying in the brode field, suppressed with the house, broken with the shell. This was doublesse an Vnexpected chance: For he betooke not himselfe to the field to die, but to eschape death; nor did the Fanlcon dreame of cracking a Poets crowne, but the crowne ād shell of the Tortoise, to make him selfe maister of the meate within; yet it chanced to the contrarie, for the Tortoise remained safe, and the poore ESCHILVS was slaine. According to vs, this chance was vnexpected, but in respect of the Di∣uine

prouidence which looked frō aboue and saw the concourse of causes, it was an Act of iustice punishing the superstition of the man. Old IOSEP'S aduenturs were admirable for varietie, and for their passages betwixt two extreemes. His Brethrē, who to extinguish him had sold him, were amazed to see him become Vice-Roy, and were mighty apprehensiue that he remained sensible of the wrōg they had done him: but no, saied he, it was not so much by your plot, that I was sent hither as by the Diuine prouidence, you had wicked designes against me, but God turned all to good. Doe you marke THEOTIME the world would haue termed this Fortune or Doubtfull euent, which IOSEPH calleth a proiect of the Soueraigne Prouidence, which turneth and reduceth all to his seruice. The like it is of all things which happen in the world, yea euen of Monsters, the birth of which makes compleate and perfect workes more esteemed, be∣gets admiration, prouokes discourse whence ma∣ny wholesome thoughts proceede; In fine they are to the world, as shadowes to picturs, which giue a grace, and seeme euen to rayse the colours.

Of the supernaturall prouidence which God vseth towards reasonable creaturs. CHAPTER IIII.

1. All God's workes are ordained to man and Angels saluation: but see the order of his prouidēce in this behalfe, in such wise as by the

obseruation of holy Scripturs and the writings of the Auncients we are able to discouer it, and as our weaknesse permits vs to speake of it.

2. God knew from all Eternitie that he was able to make an innumerable number of creaturs in diuerse perfections and qualities, to whom he might communicate himselfe; and considering that amongst all the sorts of communicatiōs, there was none so excellent, as to ioyne himselfe to some created nature in such sort as the Creature might be ingraffed and implanted in the Diuinitie, and become one onely person with it; His infinite Bountie which of it selfe, and by it selfe is car∣ried towards a communication, resolued and de∣termined to communicate himselfe in this manner, to th'end that as eternally there is an Essentiall communication in God, by which the Father doth communicate all his infinite and indiuisible Diui∣nitie to the Sonne in producing him, and the Fa∣ther and the Sonne together producing the holy Ghost doe communicate to him also their owne indiuisible Deitie. So in like manner this Soue∣raigne sweetnesse was so perfectly communicated without himselfe to a Creature, that the Created and Diuine Nature, retaining each of them their owne proprietie were notwithstanding so vnited together, that they were but one Person.

3. Now of all the Creaturs which that Soue∣raigne omnipotencie could produce, he thought good to make choice of the same Humanitie, which afterwards in effect, was ioyned to the Per∣son of God the Sonne, to which he determined that incomparable honour of the Personall vnion

to his diuine Maiestie, to th'end that for all Eter∣nitie, it might enioy by way of Excellencie the treasurs of his infinite glorie, and hauing thus se∣lected for this happinesse, the sacred Humanitie of our Sauiour: the Supreame prouidence decreed not to restraine his goodnesse to the onely Person of his well beloued Sōne, but fauorably to poure it out vpon diuerse other Creaturs, and in grosse vpon the innumerable number of things which he could produce, he made choyce to create Men and Angels to accompagnie his Sonne, participate of his graces and glorie, adore and prayse him for euer. And for as much as he saw, that he could in diuerse manners effect the Humanitie of his Sonne, making him true Man; as for example, creating him of nothing, not onely in regard of the soule, but euen in regard of the bodie also, ei∣ther by forming the bodie of some precedent mat∣ter, as he did that of ADAM and EVE; or by way of Ordinarie generation by man and woman, & finally by Extraordinarie generation of a woman without man; he determined that the worke should be effected by the last way; and of all the women he might haue choisen to this end, he made choice of the most holy virgin our Lady, by meanes wherof, the Sauiour of our soules should not one∣ly be Man, but euen a Child of mankind.

4. Furthermore the Sacred prouidence deter∣mined to produce all the other things, as well na∣turall as supernaturall, in behalfe of our Sauiour, to th'end that men and Angels, in seruing him, might participate his glorie, in sequall wherof though God would create as well men, as Angels

endewed with Freewill, and possessed of Li∣bertie to elect good or euill; yet neuerthelesse to testifie that of his part they were dedicated to glorie, he created them all in Originall Iustice which is no other thing then A most sweete loue disposing, conuerting, and weighing them to eternall felicitie.

5. But because this Supreame Wisdome had deliberated to temper this Originall Loue in such sort with the will of his Creaturs, that Loue should not force the will, but should leaue her in her freedome; he foresaw that a part, yet the lesse, of the Angelicall nature voluntarily quit∣ting the diuine loue, should consequently loose their Glorie. And for that, the Angelicall nature could not offend herein, but by an expresse ma∣lice without temptation, or motiue whatsoeuer which might pleade their excuse; and that on the other side, the farre greater part of that same na∣ture remained constant in the seruice of theire Sa∣uiour; God who had so amply glorified his Mercy in the worke of the Creation of An∣gels, would also magnifie his Iustice, and for his indignations sake, resolued for euer to aban∣don that woefull and accursed troope of Trai∣tours, who in the furie of their Rebellion had so villanously abandoned him.

6. He also foresaw well, that the first man would abuse his libertie, and forsaking Grace would loose Glorie, yet would he not treate hu∣mane nature so rigorously, as he deliberated to treate the angelicall. T'was humane nature wher∣of he had determined to take a blessed peace to v∣nite

it to his Deitie. He saw that it was a feeble nature, a winde which passeth and returns not, that is, which is dissipated in passing. He conside∣red the surprise which Satan made against the first man, and weighed the gteatnesse of the tempta∣tion which animated him. He saw that all the race of men perished, by the fault of one onely, so that moued by these reasons, he beheld our nature with the eye of Pitie, and resolued to take it to his Mercy.

7. But to th'end that the sweetnesse of his Mercy might be adorned with the beautie of his Iustice he deliberated to saue man by way of a ri∣gorous Redemption, which being it could not well be effected, but by his Sonne, he concluded that he should redeeme man, not onely by the price of one of his amourous actions, though more then most sufficient, to ransome a thousand millions of worlds: but euen by all the innume∣rable amourous actions, and dolourous passions which he should doe, or suffer till death, and death of the crosse, to which he determined him; that so he might be made a companion of our Mise∣ries, to make vs afterwards companions of his Glorie, showing therby the riches of his Bountie in this copious, abundant, superabundant, magni∣ficent, and excessiue Redemption which regained and restored vs all necessaries to attaine Glo∣rie, so that no man can euer plaine, as though the Diuine mer∣cy were deficient to any

That the heauenly prouidence hath pro∣uided man of a most abun∣dant redemption. CHAPTER. V.

1. NOw THEOTIME, affirming that God had seene, and willed first one thing, and then secondly another, obseruing an order in his wills: I intended it according to my declaration made before, to wit that though all this passed in a most sole and most simple Act: yet in that Act, the order, distinctiō, and dependence of things were no lesse obserued, thē in case there had bene indeede many Acts in the Vnderstanding and will of God. And sith that euery well ordered will determined to will diuerse obiects equally present, doth loue bet∣ter, and aboue all the rest that which is most amia∣ble: it followeth that the Soueraigne Prouidence making his eternall purpose and designe of all which he would produce he first willed and Loued, by a preference of Excellencie, the most a∣miable obiect of his Loue which is our Sauiour; and then the other Creaturs by degrees, accor∣ding as they more or lesse belonge to his seruice, honour, and glorie.

2. Thus was all things made for that Deified Mā, who for this cause is called THE FIRST BEGOTTEN OF ALL CREATVRS, possessed by the diuine Maie∣stie in the beginning of his wayes, before he made any thing, created in the beginning before ages:

For in him all things are made, he is before all, and all things are established in him, and he is the head of all the Church, hauing the Primacie in, and through all things. The principall reason of plan∣ting the vine, is the fruite, and therfore the fruite is the first thing desired and aimed at, though the leaues and the buds are first produced. So our great Sauiour was the first in the Diuine Intention, and in the Eternall Proiect which the Diuine Proui∣dence made of the production of Creaturs, and in contemplation of this desired fruite, the Vine of the world was planted, and the succession of ma∣ny generations established which as leaues, or blossoms doe preceede it as forerunners, and fit preparatiues for the production of that Grape, which the sacred Spouse doth so much praise in the Canticles and the iuyce of which doth reioyce God and Man.

3. But now my THEOTIME who can doubt of the abundance of meanes to saluation, hauing so great a Sauiour, in consideration of whom we were made, and by the merits of whom we were ran∣somed. For he dyed for all, because all were dead, and his Mercy was more Soueraigne to buie the Race of mortalls, then Adams Miserie was Veni∣mous to loose it. And so farre was ADAMS fault from surmounting the Diuine Benignitie, that contrariwise, it was therby excited and prouoked. So that by a most sweete, and most louing ANTI∣PERISTASIS and contention it receiued vigour fuom it's aduersaries presence, and as recollecting it's forces to vanquish, it caused grace, to super∣abound where iniquitie had abounded. Whence

the holy Church by a pious excesse of admiration cryes out vpon EASTER EVE, O Sinne of ADAM truly necessarie, which was cancelled by the death of IESVS-CHRIST! ô Blessed fault, which merited to haue such and so great a Redemour! Certes THEOTIME, we may saie as did that Auncient; we were lost, if we had not bene lost; that is our losse brought vs profit, sythens in effect humane nature hath receiued more graces by the redem∣demption of her Sauiour, then euer she should haue receiued by Adam's innocencie, if he had perseuered therin.

4. For though the Diuine Prouidence hath left in man deepe markes of his anger, yea euen a middest the graces of his Mercy, as for example, the necessitie of death, sicknesse, labours, the re∣bellion of the sensualitie, yet the Diuine Assi∣stance, hauing the vpper hand of all these, takes pleasure to conuert these miseries, to the greatest aduantage of such as loue him, making Patience rise out of their trauailes; the Contempt of the world, out of the necessitie of death; a thousand victories ouer Concupiscence; and as the Raine∣bowe touching the Thorne ASPALATHVS makes it more odoriferous then the Lillie: so our Sa∣uiours Redemption touching our miseries, makes them more profitable, and amiable, then Origi∣nall Iustice could euer haue bene. The Angels in heauen saieth our Sauiour, doe more ioy in one penitent sinner, them in nintie nine iust, and so the State of Redemption, is an hundred times better then that of Innocencie. Verily by being watered with our Sauiours Blood, caused by the

Isoppe of the Crosse, we are reduced to a whit∣nesse incomparably more excellent, then the snow of innocencie, returning out of the Flood of health with NAMAN, more pure and vnspotted, as though we had neuer bene Leprous: to th'end that the diuine Maiestie, as he hath also ordained we should doe, might not be ouercome by euill, but ouercome euill by good; that his Mercy as a sa∣cred oyle might keepe aboue Iudgment, and his commiseration surpasse all his workes.

Of certaine speciall fauours exercised by the diuine prouidence in the Re∣demption of man. CHAPTER. VI.

1. CErtainly God doth admirably show the riches of his incomprehensible power in this great varietie of things which we see in Nature. Yet doth he make the Trea∣surs of his infinite Bountie more magnificent∣ly appeare, in the incomparable varietie of be∣nefits which we acknowledge in Grace. For THEOTIME he was not content with the holy excesse of his Mercy, in sending to his people, that is to Mankind, a generall and vniuersall Redem∣ption by meanes wherof euery one might be sa∣ued, but moreouer he diuersified it in so many sorts, that his Liberalitie did shine amiddest that varietie, and that varietie againe did mutually im∣bellish his Lliberalitie.

2. And following this, he first of all prepared for his most holy Mother a fauour, worthy the

loue of a Sonne, who being most wise, omni∣potent and good, was to prouide himselfe of a Mother to his liking, and thefore he ordained that his Redemption should be applied to her by way of a preseruatiue to th'end that sinne, which ranne from generation to generation, might stop before it came at her; so that she was ransomed in so ex∣cellent a manner, that although the Torrent of originall iniquitie came rolling her vnfortunate waters vpon the Conception of this sacred Lady, euen with as great impetuositie, as against the daughters of ADAM; yet being arriued there, it did not dare a further passage: but made a sodaine staie, as did of old, the waters of Iordaine, in the daies of IOSVE and for the same respect: for the flood stopt his course in reuerence of the Ark of Alliance which passed; and originall sinne made his waters retire, adoring, and dreading the pre∣sence of the true Tabernacle of Eternall Alliance.

3. In this sort then God deturned all bondage from his glorious Mother, giuing her the good of both the states of humane nature: retaining the Innocencie which the first ADAM had lost, and en∣ioying in an excellent sort the Redemption which the second did acquire. Whence as a garden of e∣lection, which was to bring fourth the fruite of life, she was made florishing in all sorts of perfe∣ctions; This sonne of eternall loue, hauing thus decked his Mother with a Robe of gold wrought in faire varietie, that she might be the Queene of his right hand, that is to saie, the first of the elect, which should enioy the delightes of God's right hand; so that this sacred Mother, as being altoge∣ther

reserued for her Sonne, was by him infran∣chised, not onely from damnation, but euen from all danger of damnation, giuing her Assurance of grace, and the Perfection of grace: not vnlike an Aurora who beginning to appeare encreaseth continually in brightnesse till perfect day light. Admirable redemption! Master-pece of the Re∣demour! and Prime of all Redemptions! by which the sonne with a truly filiall heart, preuented his Mother in the benedictions of sweetnesse, he pre∣serued her, not onely from sinne as he did the An∣gels, but euen from all danger of sinne and euery thing that might diuert, of hinder her in the exer∣cise of holy Loue. Protesting that amongst all the reasonable Creaturs he had chosen, this Mother was his onely Doue, his entirely perfect, his who∣lie deare well beloued without all paragon, and comparison.

4. God also appointed other sauours for a small number of rare Creaturs, whom he would assure from the perill of damnation; as certainly he did S. IOHN BAPTIST, and probably IEREMIE with certaine others, which the Diuine Proui∣uidence seased vpon in their mothers wombe, and stated vpon them a Perpetuitie of Grace, by which they might remaine firme in his Loue, though subiect to delaies and veniall sinnes, which are contrarie to the perfection of Loue, not to Loue it selfe, and these soules in regard of others, are as Queenes continually crowned with Chari∣tie, holding the principall place in the loue of their Sauiour next to his Mother who is Queene of Queenes. A Queene not onely crowned with

Loue, but with the Perfectiō of loue, yea which is yet more, crowned with her owne Sonne the soue∣raigne obiect of Loue, being that childrē are theire Fathers and Mothers crownes.

5. There are yet other soules which God de∣termined for a time to leaue exposed to the dan∣ger, not of loosing their saluation: but yet in perill to loose his Loue, yea he permitted them to loose it in effect, not assuring them Loue for the whole time of their life, but onely for the periode therof, and for certaine precedent times. Such were the APOSTLES, DAVID, MADELAINE, and di∣uerse others, who for a time remained out of God's grace, but in the end being throughly conuerted they were confirmed in grace vntill death; so that, though from thence they continued subiect to im∣perfections, yet were they exempt from all mor∣tall sinne, and consequently from danger of loo∣sing the Diuine loue, and were as the heauenly spouse his sacred soules, adorned indeede with a wedding garment of this holy loue: yet for all that not crowned; a crowne being an ornament of the head, that is of the prime part of a man: now the first yeares of the Soules of this ranck, hauing bene subiect to terreane loue, they were not to be adorned with the crowne of heauenly loue, but it is sufficient for them to weare the Robe which renders them capable of the marriage-bede with the heauenly Spouse, and to be eternally happie with him.

How admirable the diuine prouidence is in the diuersitie of graces giuen to men. CHAPTER. VII.

1. THere was then in the eternall Prouidence an incomparable fauour for the Queene of Queenes, Mother of faire Dilection, and alto∣gether most entirely perfect. There were also for certaine others, some speciall fauours. After this the soueraigne Bountie poured an abundance of graces, and benedictions vpon the whole race of mankind, and the nature of Angels, with which all were watered, as with a light which illumina∣teth euery man comming into this world; euery one receiued their portion, as of seed which falls not onely vpon the good ground, but vpon the high way, amōgst thornes, and vpō rockes, that all might be vnexcusable before the Redeemour, if they should not imploy this most aboundant Re∣demption, for their soules health.

2. But albeit THEOTIME that this most aboun∣dant sufficiencie of grace, be thus poured vpon all humane nature; and that in this we are all equall that a rich aboundāce of benedictions is presented to vs all; yet the varietie of these fauours is so great, that one cannot saie whether the greatnesse of these graces in so great a diuersitie, or the di∣uersitie in such greatnesses be more admirable: For who sees not that the meanes of Saluation a∣mongst

Christians are greater, and more effica∣cious then amongst Barbarians, and againe, that amongst Christians, there are People and Townes where the Pastors are more profitable and capa∣ble. Now to denie that these exteriour meanes were benefits of the diuine Prouidence or to doubt whether they did auaile to the saluatiō, and perfection of soules, were to be vngratfull to the diuine Bountie, and belye certaine experience, by which we see that ordinarily where these exte∣riour helpes abound, the interiour are more effi∣cacious, and succeede better.

3. Certes as we see, that there are neuer found two men perfectly resembling th'one thother in naturall giftes, so are there neuer any found wholy equall in supernaturall ones. The Angels, as great S. AVGVSTINE and S. THOMAS assure vs, receiued grace with proportion to the varietie of their naturall conditions. Now they are all either of a different species or at least of a different con∣dition, being they are distinguished one from an∣other: therfore according to the diuersitie of An∣gels, there are different graces. And though grace is not giuen to men according to their naturall conditions, yet the diuine sweetenesse ioyeth, and as one would saie exulteth in the production of graces, infinitly diuersifying them, to the end that out of his varietie, the faire enamell of his Redem∣ption and mercy might appeare: whence the Church vpon the Feasts of euery Confessour and Bishop doth sing: There was not found the like to him; and as in heauen none knowes the new name, saue him that receiues it, because ech

one of the Blessed, hath his owne a part, according to the new beeing of glorie which he attained. So in earth, euery one doth receiue a grace so parti∣cular, that all are diuerse. Our Sauiour doth also compare his grace to Pearles, which as Plinnie saith, are otherwise called Vnions, because euery one of them are so singular in their qualities, that neuer two of them are found perfectly like. And as one starre is different from another in brightnesse, so shall one passe another in glorie, a sure signe of their aduantage in Grace. Now this varietie in Grace, or this grace in varietie, com∣poseth a most sacred beautie, and most sweete har∣monie, reioysing all the holy citie of the heauen∣ly Hierusalem.

4. But we must be very warie neuer to make enquirie, why the supreame wisdome bestowes a GRACE rather vpon one thē another, nor why she makes her fauours abound rather in one behalfe thē another. No THEOTIME, neuer enter into this curiositie: For hauing all of vs sufficiently, yea a∣bundantly, that which is requisite to saluation, what reason can any creature liuing haue to com∣plaine, if it please God to bestow his graces more amply vpon one then another? If one should de∣mand, why God made MELONS greater then STRAWBEARIES, or LYLIES greater then VIOLETS, why ROSMARIE is not a ROSE, or why the Cloue∣gillow flour is not a Turnesole: why the Peacocke is more beautifull then the Rate, or why the Figue is sweete and the Lemmā sourishe, one would laugh at such demandes, and saie; poore man, sith the beautie of the world doth require varietie, it is

necessarie there should be difference, and inequa∣litie in things, and that the one should not be thother? For which cause the one is little, th'other great: the one bitter, the other sweete: the one more, the other lesse faire. Now, it is the same in supernaturall things: euery one hath his gifte, one thus and another thus, saieth the Holy Ghost. It is then an impertinencie to search, why S. PAVLE had not the grace of S. PETER; or S. PETER that of S. PAVLE; why S. ANTONIE was not S. ATHA∣NASIVS; or he, S. HIEROME; for one would answere these demands, that the Church is a garden dia∣pred with infinite flowers: it was necessary then they should be of diuerse quantities, diuerse cou∣lours, diuerse odours, in fine of different perfe∣ctions, euery of them haue their worth, grace, and beautie; and all of them in the collection of their varieties doe make vp a most gratefull perfection of beautie.

How much God desires, we should loue him. CHAPTER. VIII.

1. ALthough our Sauiours Redemption be ap∣plyed vnto vs, in as many different man∣ners, as there be soules; yet so notwithstanding that the vniuersall meanes of our Saluation, is Loue, which goes through all, and without which nothing is profitable, as elsewhere, we shall de∣clare. The Cherubin was placed at the gate of the

earthlie Paradice with his firie sword, to teach vs that none shall enter into the heauenlie Paradice, who is not pearced through with the sword of loue. For this cause THEOTIME the sweete IESVS who bought vs with his blood, desireth infinitly that we should loue him, that we might eternally be saued, and desires we might be saued, that we might loue him eternally, his loue tending to our saluation, and our saluation to his loue. Ah saieth he, I came to put fire into the world, to what end, but that it should burne; But to set out more to the life the vehemencie of his desire, he com∣mandeth vs this loue in admirable termes. Thou shalt loue saieth he the Lord thy God with all thy heart, with all thy soule, with all thy force, this is the first and greatest Commandement. Good God THEOTIME how amourous the diuine heart is of our loue, had it not bene sufficient to haue published a permission, by which we might haue had leaue to loue him: as LABAN permitted Iacob to loue his faire RACHEL, and to gaine her by seruices? ah no! he made a further declaration of his amourous passion of loue to vs, and com∣mandes vs to loue him with all our powre, least the consideration of his maiestie, and our mi∣serie, which puts vs in so great a distance, and ine∣qualitie, or other pretext whatsoeuer, might di∣uert vs from his loue: In which THEOTIME he well shewes that he did not leaue in vs a naturall inclination to loue for nothing: For to th'end it might not be idle, he vrgeth vs by this generall commandement to imploy it, and to th'end this commandement might haue effect he furniseth

euery liuing creature abundantly with all meanes requisite thervnto. The visible Sunne toucheth euery thing with his liuely heate, and as the com∣mon louer of things belowe, doth impart vnto them requisite vigour to produce. And euen so the diuine goodnesse doth animate all soules and encourage all hearts to her loue, none at all being shut vp from her heate. The eternall wisdome sayeth Salomon preacheth in publicke, she makes her voice resoūd amōgst the places, she cries ād re∣cries before the people, she pronoūceth her words in the gates of the Citie, saying ô children how long will it be, that you will loue your infancie? how long will fooles desire hurtfull things? and the imprudent hate knowledge? Conuert your selues, returne to me vpon this aduertissement; ah! behould how I profer you my spirit, and I will shew you my wordes. And the same wisdome pursueth in EZECHIEL saying. Let no man saye I am dead in sinne, and how cā I recouer life againe? Ah no! for harke, God saieth, I am liuing, and as true as I liue, I will not the death of a sinner but that he be conuerted and liue. Now, to liue accor∣ding to God, is to loue, and he that loues not remaines in death; See now THEOTIME whether God doth not desire we should loue him.

2. But he is not content to denounce in this manner publickly his great desire to be loued, so that euery one might receiue a part of the seedes of his loue, but he goes euen from doore to doore, knocking and beating; protesting that if any one open, he will enter, and suppe with him; that is, he will testifie all sorts of good will to∣wards

him.

3. But what would all this saie THEOTIME but that God doth not onely giue vs a meere suffi∣ciencie of meanes to loue him, and in louing him to saue our selues: but euen a rich, ample and magnificent sufficiencie, and such as ought to be expected from so great a bountie, as his. The great Apostle speaking to the obstinate sinner; Dost thou contemne, saieth he, the riches of the bountie, patience and longanimitie of God? art thou ignorant that the benignitie of God doth draw thee to penāce? But thou according to thy hardnesse ād impenitēt heart, dost heape vp against thy selfe anger in the day of Anger. My deare THEO: God doth not therfore exercise a meere suf∣ficiencie of remedies to conuert the obstinate, but imployes to this end the riches of his bountie. The Apostle as you see doth oppose the riches of God's goodnesse, against the treasurs of the impe∣nitēt hearts malice, and saieth, that the malicious heart is so rich in iniquitie, that he despiseth euē the riches of Gods mildnesse, by which he drawes him to repentance: and marke, that the obstinate doth not onely contemne the riches of God's goodnesse, but euē riches attractiue to repentance, Riches, wherof one cānot well be ignorant: veri∣ly this rich heape, and abundant sufficiencie of meanes which God freely bestoweth vpon sinners to loue him, doth appeare almost through the whole Scripture. For see this diuine Louer at the gate, he doth not simply beate, but stayes beating; he calls the Soule, goe to, rise my well-beloued, dispach, put thy hād to the locke to try whether it

will open: When he preacheth amidst the places, he doth not simply preach, but goes cry∣ing out, that is, he continues his crie, and when he proclaims that euery one should conuert them∣selues, he thinkes he hath neuer repeated it suffi∣ciently. Conuert your selues, conuert your selues, doe penance, returne to me, liue, why dost thou die ô house of Israel? In conclusion this heauenlie Sauiour forgets nothing, to shew that his mer∣cyes are aboue all his workes, that his mercy doth surpasse his Iudgment, that his Redemption is co∣pious, that his loue is infinite, and as the Apostle saieth, that he is rich in mercy, and by conse∣quence, that his will is, that all men should be saued, none perish.

How the eternall loue of God doth preuent our hearts with his inspirations to th'end we might loue him. CHAPTER. IX.

1. I Haue loued thee with a perpetuall charitie, ād therfore haue drawen thee vnto me hauing pitie and mercy vpon thee, and againe I will ree∣difie thee, and thou shalt be built againe virgin of ISRAEL: These are God's wordes by which he pro∣miseth that the Sauiour coming into the world shall establish a new raigne in his Church, which shall be his Virgin-spouse, and true spirituall Israëlite.

2. Now as you see THEOT: it was not by any merit of the workes which we had done that he saued vs, but according to his mercy, his auncient, yea eternall charitie which moued his diuine Pro∣uidence to draw vs vnto him. For if the father had not drawne vs, we had neuer come to the Sonne our Sauiour, nor consequently to saluation.

3. There are certaine birds THEOT: which A∣ristotle calls Apodes for that their legges being ex∣treamly short, and their feete feable they haue no more vse of them then though they had none at all, so that if at any time they light vpon the groūd they are caught, neuer after being able to take flight, because hauing no seruice of their legges or feete, they haue no further power to rayse and re∣gaine themselues into the ayre, but remaine there peuling and dying, vnlesse some winde fauorable to their impotencie, sending out his blastes vpon the face of the earth, sease vpon them, and beare them vp, as it doth many other things. For then making vse of their winges, they correspond to this first touch and motion which the winde gaue them, it also continewing it's assistance towards them bringing them by little and little to flight.

4. THEO: Angels are like to the birds, which for their beautie and raritie are called birds of Pa∣radice, neuer seene in earth, but dead. For those heauenlie spirits had no sooner forsaken Diuine loue to be fixed vpon Selfe loue till sodainely they fell as dead, buried in Hell, seeing that the same ef∣fect which death hath in men, seperating them euerlastingly from this mortall life, the same had the Angels fall in them, excluding them for euer

from eternall life. But we mortalls doe rather re∣semble Apodes: For if it chance that we, quitting the ayre of holy and diuine loue, fall vpon the earth and adheare to creaturs, which we doe as often as we offend God, we die indeede, yet not so absolute a death that there resteth in vs no motiō, together with legges and feete to wit, some weake affectiōs, which enableth vs to make some essaies of loue, yet so weakly, that in trueth, we are impo∣tēt of our selues to reclaime our hearts from sinne, or restore our selues to the flight of sacred loue, which, catifs that we are, we haue perfideously and voluntarily forsaken.

5. And truely we should well deserue to re∣maine abandoned of God, sith we haue disloyally abandoned him but his eternall charitie doth of∣ten not permit his iustice to vse this chastisement, but exciting his compassion, prouokes him to reclaime vs from our miserie, which he doth by sending vnto vs the fauorable wind of his most holy inspiration, which blowing vpon our hearts with a sweete violence, doth sease and stirre them, aduancing our thoughtes, and eleuating our af∣fections into the ayre of heauenly loue.

6. Now this first stirring or motion, which God, causeth in our hearts, to incite them to their owne good, is effected indeede in vs, but not by vs; for it cometh vnexpectedly before we either haue, or could haue thought of it, seeing we haue not any sufficiencie of our selues, as of our selues, to thinke any thing necessarie to our saluatiō, but all our abilitie is frō God, who did not onely loue vs before we were, but euen to th'end we might be,

and become Saincts; For which cause, he doth preuēt vs with the blessings of his fatherly sweete∣nesse and doth excitate our hearts, to bring them to a holy repentance and conuersion. See, I pray you THEOT: the poore Apostle, stupid with sinne in the heauie night of his Maisters passion; he did no more thinke to sorrow for his sinne, then though he had neuer knowen his heauenly Sa∣uiour: and as a miserable Apode fallen vpon the ground had neuer risen, had not the Cocke, as an instrument of the diuine prouidence, struke his eares with his voice, at the same instante in which his sweete Redeemour casting vpō him a gracious looke as a dart of loue, transpearced his heart of loue, whence afterwards did issue water in such abundance, as did frō the auncient Rocke smot by Moyses in the Desert. But looke againe and see this holy Apostle sleeping in Herods Prison, chained in two chaines; he is there in qualitie of a Martyr, and neuerthelesse he representeth poore man, sleeping, enuironed with sinne, prisoner and slaue to Satan. Alas who will deliuer him? The Angell descends from heauen, and striking vpon the great emprisoned Peters side, awakes him, saying, vp, arise; and the inspiration comes from heauen as an Angell, and hitting right vpon the poore sinners heart, stirs him vp, that he might rise from his iniquitie. Is it not true then ô my deare THEOT: that this first motion and touch which the soule perceiueth, when God preuen∣ting it with loue, doth awake and excite it to for∣sake sinne returning vnto him; and not onely the first touch but euen the whole awaking is done in

vs and for vs, but not by vs? We are awaked, but not of our selues; it was the inspiration which wakened vs, and to make vs rise, did moue and shake vs, I slept saieth the deuote Spouse, and my SPOVSE who is my Heart, watched. Ah! see him heare how he awakes me calling me by the title of our loues, I know well by his voice, t'is he. It is at vnawares ād vnexpectedly that God doth call and stirs vs vp by his holy inspiration. And in this beginning of grace, we doe nothing, but feele the touch which God giues in vs indeede as S. BER∣RARD saieth, but without our concourse.

How we often times repulse the inspiration, and refuse to loue. CHAPTER. X.

1. VVoe be to thee COROSAIN, woe be to thee BETHSAIDA: For if in TIRIA and SIDONIA the Miracles had bene done which were done in thee, they had done penance in haire cloth and ashes; t'is the word of God; Harke I pray you THEOT: how the inhabitants of COROSAIN, and BETSAIDA, instructed in the true Religiō, and possessed of fauours, that would euen haue conuer∣ted the Pagans themselues, remaine neuerthelesse obstinate neuer making vse therof, but reiecting this holy light, by an incomparable rebellion. Certainely at the day of iudgment, the NINIVITS and the Queene Saba will rise vp against the Iewes, and will conuince them to be worthy of damna∣tion:

For as touching the NINIVITS they being Idolatours, and Barbarians, at the voice of IONAS were conuerted and did penance; And the Queene of SABA, though engaged in the affairs of her kingdome: yet hauing heard the renowne of SALO∣MONS wisdome, she forsooke all, to goe to heare him speake. While the IEWES, hearing with their eares the heauenly wisdome of the true SALO∣MON Sauiour, of the world; seeing with their eies his miracles; touching with their hands his graces and benefits, ceased not for all that to be hardned, and to resist the grace which was profe∣red them. See then againe THEOT: how they who had fewer drawings are brought to penance, and those who had more remaine obdurate: Those who had lesse occasion to come, come to wisdomes schoole: and those who had more, sticke in their follie.

2. Thus is the iudgment of comparison made, as all the Doctours haue noted, which can haue no foundation, if it consist not in this, that notwith∣standing some haue had as many, or more callings, then others haue, they denyed consent to God's mercy, whereas others assisted with the like, yea euen lesser helpes, haue followed the inspiration betaking themselues to holy penance: For how could one otherwise reasonably reproach the im∣penitent with their impenitencie, by comparison to such as are conuerted?

3. Certainly our Sauiour doth clearly shew, and all Christians doe in simplicitie conceiue, that in this iust iudgment the Iewes shall be condem∣ned, by comparison to the NINIVITS; because those

receiued many fauours, and yet loued not: much assistance, and yet repented not; these, lesse fauour, and yet loued much: lesse assistance, and yet sor∣rowed much.

4. The great S. AVGVSTINE giues great light to this discourse by a passage of his in the 12. booke of the Citie of God, 6. 7. 8. and 9. Chap∣ter; for though he haue there a particular reference to Angels, yet so, as that he makes a paritie in this pointe, betwixt them and men.

5. Now, after he had in the sixt chapter put two men, entirely equall in goodnesse and all things, molested with the same temptation, he presupposeth that the one could resist, the other giue way to the enemy: in the 9. chapter hauing proued that all the Angels were created in chari∣tie, auerring further as a thing probable, that grace and charitie was equall in them all; he makes a de∣mand how it came to passe, that some of them per∣seuerd, and made progresse in goodnesse euen to the attaining of glorie, others forsooke good, to imbrace euill, euen to damnation. And he an∣sweres, that no other answere can be rendred, then that the one companie perseuered by the grace of their Creatour: the other, of good which they were, became bad by their owne onely will.

6. But if it be true, as S. THOMAS doth singu∣larly well prooue, that grace was diuersified in An∣gels with proportion, and according to the varie∣tie of their naturall giftes, the Seraphins should haue had a grace incomparably more excellent, then the simple Angels of the last Order: How then happened it, that some of the Seraphins, yea

euen the first of all, according to the common and most probable opinion of the auncients, did fall, while an innumerable multitude of other Angels, inferiour in nature and grace, did brauely and couragiously perseuer? How came it to passe that Lucifer, excellent by nature, and superexcellent by grace fell and so many Angels with lesse aduan∣tages stood to theire fidelitie. Truely such as stood ought to render the praise therof to God, who of his mercy created and maintained them good: But to whom can Lucifer and all his crew, ascribe their fall, if not as S. PAVLE saieth, to their owne will, which, by her libertie deuorced her selfe from God's grace that had so sweetely preuented her? How art thou fallen ô great Lucifer, who euen like a faire morning, came out into this in∣uisible world, clothed with prime charitie, as from the beginning of the brightnesse of a faire day, who ought to encrease till the mid-day of eternall glorie? Thou didst not want grace, which corres∣pondant to thy nature, thou hadst most excel∣lent of all; but thou wast awanting to grace. God did not depriue thee of the operation of his loue, but thou depriued his loue of thy cooperation: God had neuer reiected thee, if thou hadst not re∣iected his loue; O most good God, thou dost not forsake, vnlesse forsaken: thou neuer recalls thy giftes till we recall our hearts.

7. We robbe God of his right, if we take vnto our selues the glorie of our saluation: but we dis∣honour his Mercy, if we saie he failed vs. In con∣cealing his benefits, we wronge his Liberalitie: but we blaspheme his bountie, if we denie his assi∣stance

and succour. In fine God cries faire and high in our eares, thy perdition comes from thy selfe, ô Israël, I onely am thy succour.

That the diuine bountie's will is that we should haue a most ex∣cellent loue. CHAPTER. XI.

1. O God THEOT: if we receiued diuine in∣spiratiōs, in the full extent of their vertue, in how short a time should we make a great pro∣gresse in sanctitie? Be the fountaine neuer so co∣pious, her streames enter not into a garden accor∣ding to their plentie, but in a measure, according to the littlenesse or amplitude of the chanell, by which they are conducted thither. And though the holy ghost, as a source of liue-water doth driue vpon our hearts euery side, to water them with his graces, yet so as he will not haue them enter without the free consent of our will. He will not pouer them out, but according to his good pleasure, and our owne disposition and coopera∣tion, as the Holy Councell saieth, which also as I suppose, by reason of the correspondance betwixt our consent and grace, calls the receit therof a free receit.

2. In this sense, S. PAVLE exhorteth vs not to receiue God's grace in vaine. For as a sicke man, who hauing receiued the potion in his hand, and should not take it into his stomacke, should true∣ly haue receiued the potiō, yet without receiuing

it, that is, he receiued it in an vnprofitable and fruitlesse sort, so we receiue the grace of God in vaine, when we receiue it at the gate of our heart, without permitting it to enter into our hearts consent: for so we receiue it without receiuing it to wit, we receiue it without fruit, sith it auails nothing to feele the inspira∣tion, vnlesse we consent vnto it. And as the sicke man, who had the potion giuen into his hand, if he tooke it not wholy but in part onely, had also the operation therof in part onely, not wholy: so when God sends a great and puissant inspiration to imbrace his loue, if we consent not according to it's whole amplitude, it will but profit vs in the same measure. It happens often, that being inspi∣red to doe much, we consent not to the whole in∣spiration, but onely to some part therof, as did those good people in the Gospell, who vpon the inspiration, which God gaue them to follow him, made reseruations, the one, to goe first and in∣terre his father; the other, to take leaue of his friends.

3. As long as the poore widow had emtie vessells, the oyle, whose multiplication HELISEVS did miraculously impetrate, neuer left running; but when she had no more, to receiue it in, it sea∣sed to flow. In the same measure in which our heart dilats it selfe, or rather, in the measure, in which it permits it selfe to be amplified and di∣lated, not denying the freedome of it's cōsent to Gods mercy, he streames out continually, and without delay poures in his sacred inspirations, which still increase, and make vs increase more and

more in heauenly loue. But when there is no more freedome left; or that we giue no further consent, he staies their course.

4. What is the reason then we are not so much aduanced in the loue of God, as was S. AVGVSTINE S. FRANCIS, S. CATHERINE of GENVA, or SAINT FRANCISCA: THEOT: it is, because God gaue vs not the grace; and why did not God giue vs the grace? for that we did not cōply as we ought with his in∣spirations. And why did we not comply? Because hauing libertie, we did therin abuse it. But why did we abuse our libertie? Ah THEO: we must stop there: For, as S. AVGVSTINE saieth, the depraua∣tion of our will, proceeds from no cause but from the defect of a cause, which causeth the sinne.

5. The deuote brother RVFIN, vpon a cer∣taine vision which he had of the glorie which the great S. FRANCIS should attaine vnto, by his hu∣militie, made him this demande: my deare father, I beseech you tell me in earnest, what opinion you haue of your selfe: The Sainte answered, verily I hould my selfe the greatest sinner in the world, and one which serueth God the least. But brother RVFIN replied, how can you saie that in truth and conscience, seeing that many others, as we mani∣festly see, commit many great sinnes, from which God bethanked you are exempt? To which SAINT FRANCIS answered; if God, saieth he, had fauored those others of whom you speake, with so great mercy as he hath me, certaine I am, be they neuer so bad now, they had bene farre more acknowli∣ging of God's giftes, then I am; and would serue him much better then I doe; and if my God did

abandon me, I should commit more wickednes then they.

6. You see THEOT: the opinion of this man, who indeede was rather no man, but a Seraphin vpon earth, I know it was humilitie that moued him to speake thus of himselfe, yet neuerthelesse he beleeued for a certaine trueth, that an equall grace granted by a like mercy, might be more fruitfully imploied by one sinner then by another. Now I hould for an Oracle the feeling of this great doctour in the sciēce of Saints, who brought vp in the schoole of the Crosse, breathed nothing but diuine inspirations. This Apothegme hath also bene praised, and repeated by the greatest de∣uotest that followed him, amongst which, diuerse are of opinion, that the great Apostle S. PAVLE, saied in the same sense, that he was the greatest of all sinners.

7. The blessed mother TERESA of IESVS a virgin indeede altogether angelicall, speaking of Praier of repose, saieth these words. There are diuerse soules, which come to this perfection, but few passe further, and I know not the cause of it, cer∣tainly the fault is not on Gods side: for sith his di∣uine maiestie doth ayde vs, and giues vs the grace to arriue at this pointe, I assure my selfe, he would not be deficient to assist vs further, if it were not our fault, and the impediment which we of our part put. Let vs therefore THEO: be attentiue to aduancement in the loue which we owe to God, for his to vs can neuer faile.

That diuine inspirations leaue vs in our libertie to follow, or repulse them. CHAPTER. XII.

1. I Will not heare speake my deare THEOT: of those miraculous graces, which haue almost in an instāt, transformed wolfes into shepsheards, Rockes into waters, persecutors into preachers; I'le leaue a part those all-powerfull vocations, and holily violent draughts by which God hath brought some elect soules, from the extreamitie of vice, to the extreamitie of grace, working, as it were in thē, a certaine TRANSSVBTANTIATION morall and spirituall, as it happned to the great Apostle, who of SAVLE vessell of persecution, be∣came Sodainly PAVLE vessell of election. We must giue a particular rancke to those priuileged soules vpon whom it pleased God to exercise not a meere abundance, but an inundation, and if one may so saie, not a liberalitie onely or a meere owerflowing but euen a prodigalitie and lauishing out of his loue. The diuine iustice doth chastise vs in this world with punishments, which as they are ordi∣narie, so they remaine alwaies in a manner vn∣knowen and imperceptible, yet sometimes he sends out Deluges and Abisses of punishments, to make knowen, and dreaded the seueritie of his indignation: In like manner, the diuine Mercy doth ordinarily conuert, and gratifie soules so

sweetely, gently, and delicatly, that his motion is scarcely perceiued, and yet it happens againe, that his soueraigne bountie ouerflowing his ordinarie bankes, (as a flood swollen and ouercharged with the aboundance of waters, which breaketh ouer the plaine) streames out his graces, so impe∣tuously though louingly, that in a moment he doth water and couer a soule with benedictions, that the riches of his loue may appeare; and as his iustice proceedes cōmonly the ordinarie way, and but seldome the extraordinarie; so his mercy ex∣erciseth liberalitie vpon the cōmon sort of men the ordinarie way, and but vpon some few onely the extraordinarie.

2. But which are then the ordinarie lines wherby the diuine prouidence is accustomed to draw our hearts to his loue? Such truly as he him∣selfe doth designe describing the meanes which he vsed to draw the people of Israel out of Egipte, and out of the desert vnto the land of Promisse: I will draw them saieth he by OSEE, with lines of humanitie, charitie, and loue. Doubtlesse THEOT: we are not drawen to God by Iron chaines, as Bulls and Bufflers: but by enticements, delicious touches and holy inspirations, which in some, are the lines of ADAM and humanitie; that is pro∣portioned and squared to humane hearts, where libertie is naturall: the property of mans heart, is delight and pleasure; we show Nuts to children saieth S. AVGVSTINE, ād they are drawen in louing them, they are drawen by the line, not of the bo∣die, but of the heart. Marke then how the eter∣nall father drawes vs, by teaching he delightes vs,

not by imposing vpon vs any necessitie, he ea∣steth into our hearts delectatiōs ād spirituall plea∣sures as sacred baits by which he sweetely drawes vs to take and tast the sweetenesse of his doctrine.

3. In this sort then, dearest THEO: our free∣will is in no wise forced, or necessitated by grace; but notwithstanding the most powerfull vigour of Gods mercifull hand, which toucheth, enuiro∣neth, and ties the soule with such a number of in∣spirations, seades, and draughtes, this humane will remaines franke and free, and exempt from all constrainte and necessitie. Grace is so gracious and so graciously seaseth our hearts to draw them, that she offends nothing in the libertie of our will: she toucheth powerfully, but yet so delicatly the parts of our heart, that our free will receiues no force therby: she hath forces, not to force, but to entice the heart, she is holily violent, not to violate, but to make our libertie beloued. She acteth strongly, yet so sweetely, that our will doth not remaine op∣pressed by so powerfull an action, she presseth, but oppresseth not our libertie, so that amiddest these forces, we haue power to consent, or dissent from her motions, according to our liking. But that which is no lesse admirable then true, is, that when our will followeth the draught, and con∣sents to the diuine motion, she followeth no lesse freely, then freely she doth resist, when she resi∣steth: although the consent to grace, depends much more of grace, then of the will, and that the resistance of grace, depends vpon the will onely, so amiable is Gods hand in the hadling of our hearts; so dexterous it is in communicating vnto vs its

force, without depriuing vs of libertie; and in im∣parting vnto vs the motiō of his power, without im¦peachmēt to the motion of our will; adding power to sweetnesse; in such sort, that as in good things his power doth sweetly giue vs force, so his sweetnesse doth mātaine powerfully the freedome of our will. If thou knew the gift of God, saied our Sauiour to the Samaritane, and who he is who saieth vnto thee giue me to drinke, thou thy selfe peraduēture wouldst haue asked him, and he had giuen thee liue-water. See I praie you, THEO: the touch of our Sauiour when he signifies his drawings: If thou knewst, would he saie, the gift of God, doubt∣lesse thou wouldst be moued and drawen, to de∣mand the water of eternall life, and perchance thou wouldst demand it: as though he had saied, thou shouldst haue power and motion to de∣mand, yet in no wise be forced or constained: but onely, perchance, thou would demand it; for thy libertie would remaine to demand or not de∣mand it. Such are our Sauiours words according to the vulgar edition, and according to S. AV∣GVSTINE vpon S. IOHN.

4. To conclud, if any should saie, that our free-will doth not cooperate in consenting to the grace, with which God doth preuent her: or that she could not reiect, and denie it consent, he should contradict the whole Scripture, all the aun∣cient fathers, experience, and be excommunicated by the Concell of Trent. But when it is saied that we haue power to reiect the diuine inspirarions and motions, there is no such meaning at all, as that one may hinder God to inspire vs, or touch

our hearts; for as I haue already saied, that is done in vs without our helpe. These are fauours which God bestowes vpon vs, before we haue once thought on them: he awakes vs when we sleepe: and consequently we find our selues awake be∣fore we thought on't, but it is in our power to rise or not to rise; and though he haue awaked vs with∣out vs, he will not raise vs without vs. Now not to rise is to resist the call, and sleepe againe, seeing we were called onely to th'end we should rise. We cannot hinder that the inspiration thrust vs not on, and consequently put vs not into mo∣tion, but if as it driues vs forwards, we repulse it by not yeelding our selues to its motion, we then make resistance; so the winde hauing seased vpō, ād mounted our Apodes, will not beare thē vp ve∣ry farre vnlesse they display their winges, and coo∣perate raising themselues, and soaring vp a loft in∣to the aire, toward which the winde began their motion: but if contrariwise taken, as it happens, with some pray they espie vpō the ground, or be∣fium'd with their delay there, in lieu of seconding the winde, they keepe their winges foulded and doe cast themselues againe vpon the earth: they receiued indeede the motion of the winde, but in vaine sith they did not helpe themselues therby. THEO: inspirations doe preuent vs, and euen be∣fore they be thought on make themselues be felt, but after we haue felt them, it is in our hand's either to consent to them, to second and follow their motiō, or else to dissent and repell thē. They cause themselues to be perceiued by vs without vs: but without vs they doe not force consent.

Of the first feelings of loue which diuine inspirations cause in the soule before she yet receiue faith. CHAPTER XIII.

1. THe winde that raiseth the Apodes, blowes first vpon their fethers as parts most light, and capable of agitation: by which it giues the beginning of motion to their winges, ex∣tending and displaying thē; making vse therof as of a hold, by which it may sease the birds, and waft them into the aire. And if they thus mounted, doe cōtribute the motiō of their winges to that of the winde, the same winde that first enter'd their motion will still ayde them more and more to fly with ease. Euen so, my deare THEO: when an in∣spiration, as a sacred gale, blowes vs forward in the aire of holy loue, it first laies at our will, and by the sense of some heauenly delectation moues, vnfolds, and extends the naturall inclination which she hath to good: so that it serues it selfe of this inclination as a hold to fasten vpon the soule, and all this as I haue saied is done in vs, without vs: for it is the diuine fauour, that doth preuent vs in this sort. But if our will thus holily preuented, per∣ceiuing the winges of her inclination moued, dis∣plaied, extended, stirred and agitated by this hea∣uenly winde, doe in any measure contribute her consent, ah how happie she is THEO: for the same inspiration, and fauour which hath seased vs, mix∣ing

their action with our consent, animating our feeble motions with their vigour, and giuing life to our weake cooperation, by the puissance of their operation, they ayde, conduct and accom∣panie vs, from loue to loue, euen vnto the act of most holy faith requisite for our conuersion.

2. Sweete God THEO: what a consolation it is to consider the sacred methode with which the Holy Ghost pouers into our soules the first rayes and feelings of his light, and vitall heate! O IESVS how delightfull a pleasure it is, to marke how the diuine loue goes by little and little; by degrees which insensibly become sensible, displaying his light vpon a soule, neuer disisting till he haue wholy couered it with the splendour of his pre∣sence, endewing it in the end with the perfect beautie of his day! ô how cheerefull, faire, amia∣ble, and agreeable this day-breake is! Neuerthe∣lesse true it is, that either this breake of day is not day, or if it be day, it is but a beginning day, a ri∣sing of the day, and rather the infancie of the day then the day it selfe. In like manner, without doubt these motions of loue which forerunne the act of faith requisite to our iustifi∣tion, are either not loue properly speaking, or but a beginning and imperfect loue. They are the first verdant blossomes, which the soule warmed with the heauenly Sunne, as a mysticall tree begins to put fourth in spring time which are rather presa∣ges of fruite then fruite it selfe.

3. S. PACOMIVS, as then a young souldier and ignorant of God, enrolled vnder the colours of the armie, which CONSTANCE had leuied against the

Tyrant MAXENTIVS, came with the Companie with whom he was to lodge nigh a little towne, not farre distant frō Thebes, where not onely he, but all the armie were in extreame want of victualls; which the inhabitants of the little towne hauing vnderstoode, being by good fortune Christians, and consequently friendly and charitable to their neighbours, they sodainly succoured the soul∣diers in their necessitie; and that with such care, courtifie, and affection, that PACOMIVS was strucke with admiration therat, and demāding what natiō it was that was so bountifull, amiable and gracious, it was answered him, they were Christians; and enquiring againe, of what law, and manner of life they were, he learned that they beleeued in IESVS CHRIST the onely sonne of God, and did good to all sorts of people, with a firme hope to re∣ceiue euen of God himselfe, an ample recompense therof. Alas THEOT: the poore PACOMIVS, though of a good nature, was then laied a sleepe in the beed of his infidelitie, and behould how vpon a sodaine, God was present at the port of his heart, and by the good example of these Christians, as by a sweete voice he calls him, awakes him and giues him the first Feelings of the little heate of his loue for scarcely had he heard, as I haue saied, the sweete law of our Sauiour intimated, till filled with a new light, and interiour consolation, retiring him∣selfe a part, and hauing for a space mused, he lifted vp his hands towards heauen, and with a profound sigh, fell into this speach. Lord God who made heauen and earth, if thou deigne to cast thine eies vpon my basenesse, and miserie, and giue me the

knowledge of thy diuinitie, I promisse to serue thee, and obey thy commandements all the daies of my life. From this praier and promisse, the loue of the true good, and pietie did so encrease in him, that he ceased not to practise, a thousand thousād acts of vertue.

4. Verily me thinkes I see in this example, a Nightingale who waking at the peepe of the day begins to stirre vp, and strech her selfe, vnfould her plumes, skipe from branch to branch amidst the thickets, and chirpe out her delicious notes. For did you not note, how the good example of the charitable Christians, did excitate and stirre vp by manner of surprise the blessed PACOMIVS; Tru∣ly the amaisement of admiration wherwith he was taken, was no other thing, then his awaking. At which God touched him, as doth the Sunne the earth with a raie of his heate, which filled him with a great feeling of spirituall pleasure. For which cause PACOMIVS did a little diuert himselfe: To th'end he might with more attention and fa∣cilitie recollect, and relish the grace he had recei∣ued, withdrawing himselfe to thinke thervpon: then he extends his heart and hands towards hea∣uen, whether the inspiration drawes him, and be∣ginning to displaie the winges of his affections, flying betwixt the diffidēce which he hath of him∣selfe, and the confidēce which he reposeth in God he intons in an ayre humbly amourous, the Can∣ticle of his conuersion, by which he testifieth, that euen already he knew one onely God Creatour of heauen and earth: but withall he knew that he did not know him sufficiētly to serue him as he ought

and therefore he petitions, that a more perfect knowledg may be imparted vnto him, that therby he may come to the perfect seruice of his diuine maiestie:

4. Behould in the interim, I beseech you THEO: how God in a sweete manner fortifieth by little and little the grace of his inspiration in the consenting hearts, drawing them after him, as it were stepp by stepp, vpon this IACOBS ladder. But of what sort are his drawhtes? The first, by which he doth preuent, and awake vs, is his worke in vs, without our cooperation; All the other, are his works, and in vs, but not without our concourse. Draw me saied the sacred spouse, that is, begin thou first; for I cānot awake of my selfe, I cānot moue, vnlesse thou moue me; but when thou shalt once haue giuen motion, then ô thou deare Spouse of my heart, we runne, we two, thou runns before me drawing me still forward: and as for me, I will follow thee in thy course, consenting to thy draught: but let no man thinke that thou haist me after the by compulsion, as a slaue, or as a liuelesse charret; ah no, thou drawes me by the o∣dour of thy perfumes; though I follow thee, it is not that thou trayles me; but that thou dost intice me; thy drawghtes are puissant, but no way violent, sith their whole force, is placed in their sweetenesse; Perfumes haue no other force to draw men to follow them, then their sweetenesse; and how could sweetenesse draw, but sweetely and de∣lightfully.

Of the feeling of the diuine loue which is had by faith. CHAPTER. XIV.

1. VVHen God giues vs faith he enters into our soule, and speakes to our heart, not by manner of discourse, but by way of inspiration, proposing in so sweete a manner that which ought to be beleeued vnto the vnderstāding that the will receiues therby a great complacence and such indeede, as that it incites the vnderstan∣ding to consent, and yeeld to TRVTH without doubt or distrust at all, and heare lyes the miracle: for God proposeth the mysteries of faith to our soules, amid'st obscurities and cloudes, in such sort: that we see not, but onely ENTER-VIEVV it, as TRVTH it happens somtimes that the face of the earth being couered with fogges, we cannot view the Sunne, but onely a little more then ordinarie brightnesse about where it is; so that as one would saie, we see it without seeing it, because on the one side we see it not so faire, as that we can well af∣firme we see it; nor yet againe doe we see it so little, that we may auerre we see it not; and this is that which we terme ENTER-VIEVV. And not∣withstanding this obscure brightnesse of faith, h••••ing got entrie into our soule, not by way of discourse or show of argument but by the onely sweetenesse of it's presence, it workes the vnder∣standing to beleeue and obey it with as great au∣thoritie,

as the assurance which it giues vs of the TRVTH, surpasseth all other assurances, and doth keepe the vnderstanding, and all the discourse therof in such subiection that they haue no credit in comparison of faith.

2. Good God THEO: may I well saie this? Faith is the great friend of our vnderstanding, and may iustly saie to humane sciences, which vante they are more cleare then she, as did the sacred spouse to the shepheards. I am black, yet faire, ô humane discourses of sciences acquired; I am black, for I am seated amongst the obcurities of simple reuelatiōs, which haue no apparēt euidēce, but makes me looke blacke, putting me well nigh out of knowledge: yet I am faire in my selfe, by reason of my infinite, certaintie, and if mortall eies could behould me such as I am by nature, they would finde me entirely faire: And must it not necessarily follow that in effect I am infinitly amiable, since that the gloomie darknesse, and thicke mistes amongst which I am, not viewed but onely ENTER-VIEVVED, could not hinder me to be so agreeable, but that the vnderstanding prising me aboue all things, and breaking the presse of other knowledges caused way be made vnto me, and receiued me as his Queene into he most sub∣lime throne of his Pallace, from whence I giue lawes to all sciences, and doe keepe, all discourse and humane sense vnder: yea verily THEO: euen as the Commanders of the Armie of Israel strip∣ping themselues, put all their clothes in a heape, and made them as a royall throne, vpon which they placed IEHV, crying IEHV is kinge, so at

faiths arriuall the vnderstanding puts of all dis∣course and arguments, and submitting them to faith, sets her vpon them, acknowledging her for Queene, and with a great ioye cries out VIVE LA FOY. Discourse and pious arguments, miracles and other aduantages of Christian religion, make faith wonderfull credible and intelligible, but faith alone makes her beleeued ād acknowledged enamoring men with the beautie of her VERITIE. and making thē beleeue the veritie of her beautie by meanes of the sweetenesse which she poures into their wills, and the assurance which she giues to their vnderstanding. The IEWES saw the mi∣racles and heard the wonders of our Sauiour, but being indisposed to receiue faith, that is, their will not being capable of the sweetenesse ād plea∣santnesse of faith, by reason of the bitternesse and malice, with which they were filled, they persi∣sted in their infidelitie. They perceiued the force of the argumēt, but they relished not the sweete∣nesse of the conclusion, and therfore did not rest in her truth, while notwithstanding the act of faith consisteth in this rest of the vnderstanding, which hauing receiued the gratefull light of truth adheares to it, as to a sweete, yet powerfull and solide assurance and certaintie, which it draweth from the authoritie of the REVELATION had therof.

3. You haue heard THEO: that in generall Councels there are great disputatiōs and inquiries made of truth by discourse, reason, and theolo∣gicall arguments, but the matters being discussed, the FATHERS, that is the Bishops, but especially the

POPE, who is the head of Bishops doth resolue, conclude, and determine, and the determination being once pronoūced euery one doth fully therin rest, and quiet them selues, not in consideration of the reasons alleaged in the precedent discussion and inquisition; but in vertue of the Holy Ghosts authoritie, who presiding inuisibly in Councells, iudged determined and concluded by the mouth of his seruants, whom he had established Pastours of Christianitie. The inquisition then and the disputation is made in the PORCES by Priestes and Doctours, but the resolution and determina∣tion is passed in the SANCTVARIE where the Ho∣ly Ghost which animateth the bodie of his Church speaketh by the mouth of the head thereof: In like manner the Ostridg layes her egges vpon the Libian shore, but the Sunne alone doth hatch her young ones. The Doctours by their inquirie, and discourse doe propose TRVTH, but the one∣ly beames of the Sunne of iustice giues certaintie, and repose therein. Now to conclude THEOTIME this assurance which man's reason finds in sublime things, and mysteries of faith, begins by an a∣morous sense of delight, which the will re∣ceiues from the beautie and sweetenesse of the proposed TRVTH, so that faith doth compre∣hend a beginning of loue towards heauenly things, which our heart resenteth.

Of the great feeling of loue which we re∣ceiue by holy hope. CHAPTER. XV.

1. AS being exposed to the Sunne beames at mid-day, we hardly see the brightnesse, till presently we feele the heate; so the light of faith hath no sooner spred the splendour of its verities in our vnderstanding, but incontinently our will perceiues the holy heate of heauenly loue. Faith makes vs know by an infallible certaintie that God is; that he is infinite in bountie; that he can communicate himselfe vnto vs; and not onely that he can, but that he will; so that by an ineffable sweetenesse he hath prouided vs of all things re∣quisite to obtaine the happinesse of eternall glorie. Now we haue a naturall inclination to the soue∣raigne good, by reason of which our heart is tou∣ched with a certaine inward griping and a conti∣nuall disquiet, not being able to repose or cease to testifie, that it enioyes not its perfect satisfactiō and solide contentment, but when holy faith hath represented vnto our vnderstanding this faire obiect of our naturall inclination, ô good God THEO: what repose, what pleasure, how ge∣nerall an exultation possesseth our soule, where∣vpon, as being surprised at the aspect of so excel∣lent a beautie, in loue she cries out, ô how faire thou art my well-beloued, ô how faire thou art!

2. Eliezer sought for a wife to his master A∣BRAHAMS

sonne: how knew he that she would ap∣peare faire and gracious in his eies, as his desire was? but when he had espied her at the fountaine, and saw her so excellent in beautie and so perfe∣ctly sweete, and especially when he had obtained her, he adored GOD and blessed him with thankes-giuing full of incomparable ioye. Mans heart tends to God by his naturall inclination, without discerning well who he is, but when he finds him at the fountaine of faith, and seeth him so good, faire, sweete, and gentle towards all, and so prone, as soueraigne good, to bestow himselfe vpon all which desire him, ô God what content∣ments, and what sacred motions hath the soule to vnite her selfe for euer to this bountie so soue∣raignly amiable? I haue foūd, saieth the soule thus inspired, I haue found that which my heart desi∣red and now I am at repose: And as Iacob hauing seene the faire Rachel after he had holily kissed her, melted into treares of ioye, for the good he apprehended in meeting with so desired an obiect; so our poore heart hauing found out God, and re∣ceiued of him the first kisse of holy faith, it dis∣solues fourthwith into the delightes of loue, by reason of the infinite good which it presently es∣pies in that soueraigne Beautie.

3. We somtimes experience in our selues cer∣taine vnexpected delights, without any appa∣rent cause, and these are diuers times presages of some greater ioyes, whence many are of opinion that our good Angell fore-seeing the good which shall arriue vnto vs, giues vs by this meanes a fore∣tast therof, as contrariwise he strikes into vs with

a certaine feare and dread amongst vnknowen dangers, to the end we may be moued to inuoke GODS assistance, and stand vpon our garde: Now when the presaged good arriues we receiue it with open breast, and reflecting vpon the content we formely tasted without knowing the cause, we onely then begin to perceiue, that it was a fore∣runner of the Hape we now enioye. Euen so my deare THEO: our heart hauing had for so long a time an inclination to it's soueraigne good, knew not to what end this motion tended: But so soone as faith hath set it at view, then the heart doth clearly discerne, that it was that which his soule coueted, his vnderstanding serched, and his incli∣nation aymed at. Certainly whether we wake, or sleepe, our soule tends toward the soueraigne good: but what is this soueraigne good? we are like to these good ATHENIANS, who sacrificed vnto the true God albeit vnknowen vnto them, till the great S. PAVLE taught thē the knowledge therof. For so our heart by a deepe and secrete instinct, in all his actions doth tend to, and pretend felicitie, pursuing it here and there as it were by groping, without knowing either where it resides, or in what it consisteth, till faith showes and describs the infinite mysteries therof; but then hauing found the treasure he sought for, ah! what con∣tentment finds this poore humane heart! What ioye, what complacence of loue! ô I haue met with him, whom my heart sought for without knowing him; ô how I was ignorant to what my pretentions did tend, while nothing of that which I pretended, could content me, because I knew

not indeede what I pretēded. I pretended to loue, yet knew not vpon what to place my affection, and therefore my pretention not finding its true loue, my loue remained alwayes in a true, yet vn∣knowen pretention; I had indeede sufficient tou∣ches of loue to make me pretend, but not sense enough of the Bountie which I was to loue, to exercise loue.

How loue is practised in hope. CHAPTER. XVI.

1. MAns vnderstanding being conueniently applied to the consideratiō of that which faith representeth touching it's soueraigne good, presently vpon it, the will conceiues an extreame, delight in this diuine obiect which then being ab∣sent, begets an ardent desire of it's presence, whēce the soule holily cries out, let him kisse me with a kisse of his mouth.

To God it is I doe aspire God is all my hearts desire.

And as the vnhoodded Hawke hauing got her pray at view, doth sodainely lanch her selfe vpon the winge, and being held in her leash strugles vpon the hand with extreame ardout; so faith ha∣uing drawen the vaile of ignorance, and made vs see our soueraigne good, of which neuerthelesse we cannot yet be possessed, retained by the con∣dition of this mortall life; alas THEO: we then de∣sire it in such sort, that

The long time chased Hart In panting flight oppress't Doth not the floods so much desire; As our poore hearts distress't To thee ô Lord aspire. Our sicklie hearts bring out Desires that still augment, And crie alas, when shall it be, O God of Hostes omnipotent, That we thy face shall set?

This desire is iust, THEO: for who would not de∣sire so desirable a good? But this desire would be vnprofitable, yea would be a continuall torment to our heart, if we had not assurāce that we should at length satiate it, he, who, because he was de∣laied in the possession of this happinesse, protested that his teares were his ordinarie bread night and day, so long as his God was absent, and his ene∣mies demanded where is thy God, Alas what would he haue done, if he had not had some hope one day to enioye this good after which he sighed. The Diuine spouse, wailes and pines with loue, be∣cause she doth not readily find out the well-be∣loued she searcheth for. The loue of the well-be∣loued had bred in her a desire: that desire begot an ardour to pursue it: and that ardour, caused in her a languishment, which had consumed, and annihilated her poore heart, vnlesse she had hoped at length to meete with that she pursued: So then

least the vnrest, and dolourous langour which the essaies of coueting loue causeth in our soules, might make vs quaile in courage or carrie vs to dispare, the same souueraigne good, which moues in vs so vehement a desire, doth also giue vs assurance, that we may with ease obtaine it, by a thousand thousand promisses which he giues vs therof in his holy word and by his inspirations, alwayes prouided, that we will imploy the meanes he hath prepared for vs, and which he offers vs to this effect.

2. Now these diuine promises and assurances, by a particular miracle encrease the cause of our disquiete, and according to that augmentation, they ruinate and destroy the effects; yea verily THEO. for the assurance which GOD giues vs, that Paradice is for vs, doth infinitly fortifie the desire we haue to enioye it, and yet doth weaken, yea al∣together distroy the trouble and disquiet which this desire brought vnto vs, so that our hearts, by the promises which the diuine goodnesse hath made vs, remaine quieted, and this quiete is the roote of the most holy vertue, which we call hope. For the will assured by faith, that she hath power to enioye the soueraigne good, vsing the meanes appointed, makes two great acts of vertue; by the one, she expects from God the fruition of his soueraigne goodnesse, by the other, she aspires to that holy fruition.

3. And indeede THEO: betwixt hoping and as∣piring, there is but this difference, that we hope for things which we expect by an others assistance, and we aspire vnto those things which we thinke

to atchiue of our selues, by our owne endeuours: and for so much as we attaine the fruition of our soueraigne good, which is GOD, by his fauour, grace and mercy; and that notwithstanding the saied mercy will haue vs cooperate with his fa∣uours, by contributing the weaknesse of our con∣sent, to the strength of her grace; our hope is thence in some sort mixed with aspiration, so that we doe not altogether hope without aspiring, nor doe we euer aspire without altogeither hopeing, in which, hope keeps the principall place, as being founded vpon heauenly grace: without which like as we cannot euen so much as thinke of our soue∣raigne good in such sort as we ought to arriue there; so can we neuer without hope in a compe∣tent manner aspire to the obtaining of it.

4. Our aspiration then is a young shoot of hope, as is our cooperation of grace, and as those that would hope without aspiring, would be re∣iected as degenerous and negligent, so those that should aspire without hopeing would be rash, in∣solent, and presumptious: but when hope is se∣conded with aspiration, and that hopeing we as∣pire, and aspiring we hope, then deare THEO: hope by aspiration becomes a couragious desine, and aspiration is changed by hope into an humble pretention while we hope and aspire as GOD shall inspire vs. Howbeit as well the one as the other is caused by the coueting loue, tending, to our soueraigne good, which by how much more sure∣ly it is hoped for, by so much it is more affected: yea hope is no other thing then a complacence of loue, which we take in the expectation and pre∣tention

of our soueraigne good. All that is there is loue TH. As soone as faith had showe me my soue∣raigne good I loued it, which because it was ab∣sent, I desired it, and hauing vnderstood that he would bestow himselfe vpon me, I loued and desi∣red him yet more ardently; ād indeede his bountie is so much more to be beloued, ād desired, by how much it is more prone to cōmunicate it selfe. Now by this progresse loue turned his desire into hope, pretention and expectation, so that hope is a pre∣tending and attending loue, and because the soue∣raigne good which hope expects, is God, whom also she doth not expect but from God himselfe, to whom and by whom she doth hope and aspire, this holy vertue of hope bounded on euery side by God, is by consequence a diuine or Theologicall vertue.

That the Loue which is practised in hope, is very good, though imperfect. CHAPTER. XVII.

1. THe loue which we practise in hope aymes at GOD indeede THEO: marry it redounds vpon our selues, his aspect is vpon the diuine goodnesse, yet with a respect to our owne profit; it tends to this supreame perfection, but it pre∣tends our owne satisfaction; that is, it carrieth vs not towards God, for that he is soueraignely good in himselfe, but because he is soueraignely good to vs; in which, as you see, there is a cer∣taine

respect to our selues, and our proper interest; so that this loue is truely loue, but loue of Con∣cupiscence, and profit; Yet doe I not affirme, that it doth in such sort returne to our selues, that it makes vs loue God onely for the loue of our selues; ô God no: For the soule which should not loue God, but for the loue of her selfe, pla∣cing the end of the loue which she beareth to God in her proper interest, should alas, commit an extreame sacrilege. If a wife loue her husband onely for the loue of her seruant, she should loue her husband in nature of a seruant, and her seruant in the nature of a husbād; so the soule that loueth not God, but for her selfe, loueth her selfe as she ought to loue God, and God as she ought to loue her selfe.

2. But there is a faire difference betwixt this word. I loue God for the good which I expect frō him; and this, I doe not loue God but in regard of the good which I expect from him; as it is also a farre other thing, to saie, I loue God for my selfe, and I loue God for the loue of my selfe, for when I say I loue God for my selfe, it is as though I should saie I loue to haue God, I loue that God should be myne, my soueraigne good, which is a holy affection of the heauenly Spouse, who an hun∣dred times in excesse of delight protesteth; my well-beloued is wholy mine, and I entirely his, I to him, and he to me: but to saie I loue God, for loue of my selfe? is as one should saie, the loue which I beare to my selfe is the end why I loue God; in such sort, that the loue of God would be dependant, subordinate and inferiour to the loue

of our selues, which is a matchlesse impietie.

3. This loue then, which we terme hope, is a loue of concupiscence, but of a holy, and well or∣dered concupiscence, by meanes where of we doe not draw God to vs, nor to our profit, but we adioyne our selues vnto him as to our finall hap∣pinesse; by this loue we loue our selues together with God, yet not preferring or equalising our selues to him in this loue; the loue of our selues is mixed with that of God, but that of God keepes the vpper had; our owne loue enters there, indeede but as a simple motife, not as principall end; our owne interest hath some place there, but God holds the principall rancke. Yea without doubt THEO: for when we loue God as our soueraigne, we loue him for a qualitie, by which we doe not referre him to vs, but vs to him. We are not his end, pre∣tention, or perfection, but he ours; he doth not appertaine to vs, but we to him; he depēdeth not of vs, but we of him. In somme, by the qualitie of soueraigne good for which we loue him, he re∣ceiueth nothing of vs, but we receiue of him. He doth exercise vpon vs his plentie and bountie; and we our scarcitie and want; So that to loue God in qualitie of soueraigne good, is to loue him with an honorable and respectfull loue, by which we acknowledge him to be our perfection, repose and end, in the fruition of which our felicitie is placed: some things there are which are seruiceable vnto vs in their vse, as our slaues, seruants, horses, clothes, and the loue which we beare vnto them is a loue of pure concupiscence, sith we loue them not, but for our owne profit

onely. Other things there are wherof we haue the fruition, but a fruition which is reciprocall, and mutually equall, as we enioye our friends: for the loue we haue vnto them, in that they doe content vs, is indeede a loue of concupiscence, yet an ho∣nest one, making them ours, and vs mutually theirs: them belonge to vs, and vs againe to them. But there are yet other things which we enioye by a fruition of dependance, participation, and sub∣iection; as we doe the beneuolence, presence or fauour of our Prelats, Princes, fathers, and mo∣thers: for verily the loue which we beare vnto them, is truely a loue of concupiscence; when we loue them in that they are our Princes, Prelats, Fathers, or mothers, sithēce it is not the qualitie of a Prelate, Prince, Father or mother, which is the cause of our affection towards them, but because they are such to vs, and to our respects. But this concupiscence is a loue of respect, reuerence and honour: we loue our Father, for example, not because he is ours, but because we are his: ād after the same māner it is that we loue ād aspire to God by hope, not to the end he might become our good, but for that he is our God already; not to th'end he should be ours, but because we are his; not as though he were for vs, but in respect that we are for him.

4. And note, THEO: that in this loue, the reason why we loue; that is, the reason why we applie our heart to the loue of the good which we desire, is, because it is our Good: but the reason of the measure and quantitie of this loue, doth de∣pend of the excellencie and dignitie of the good

which we loue. We loue our benefactours, be∣cause they are such to vs, yet we loue them more o•• lesse, as they are more or lesse our benefactours, Why then doe we loue God, THEO: with this loue of concupiscence? because he is our Good; and why doe we soueraignly loue him? because he is our soueraigne good.

5. But whe I saie we loue God soueraignely, I doe not therefore saie, that we loue him with a souerai∣gne loue; soueraigne loue is onely in charitie; whe∣reas in hope loue is imperfect, because it doth not tend to the soueraigne Bountie as being such in it selfe, but onely for that it is such to vs: and yet be∣cause in this kind of loue, there is no more excel∣lent motife, then that which proceedes from the consideration of the soueraigne good, we are saied by that, to loue soueraignly, though in very deede, none is able by vertue of this loue, ether to keepe Gods commandements, or obtaine life euerlasting, beeing a loue that yeeldes more affe∣ction then effect, when it is not accompanied with charitie.

That loue is exercised in penance, and first, that there are diuerse sorts of penance. CHAPTER. XVIII.

1. TO speake generally, penance is a kinde of repentance, wherby a man doth reiect and

detest the sinne he hath cōmitted, with resolution to repaire, as much as in him lyeth, the offence and iniurie done against the offended. I comprehend in penance a purpose to repaire the offence, be∣cause that repentance doth not sufficiently detest the fault, which voluntarily permitteth the prin∣cipall effect therof, to wit, the offence and iniurie to subsist; and it doth permit it to subsist, while it can in some sort make reparation, and will not.

2. I will omitt the penance of diuerse pagans, who, as TERTVLLIAN doth witnesse; had some ap∣parences of it amongst them, but so vaine and frutlesse, that they did oftē penāce for hauing done well: and speake onely of a vertuous penance, which according to the different motifes whēce it proceed's, is of a diuerse species. There is one sort purely morall and humane, as was that of ALEX∣ANDER the Great, who hauing slaine his deare CLITVS thought to haue starued himselfe, so great was the force of penance, saieth CICERO: and that of ALCIBIADES, who being by SOCRATES conuin∣ced not to be wise began to weepe bitterly, being sorrowfull and afflicted, not to be that which he ought to haue bene, as SAINT AVGVSTINE saieth. ARISTOTLE also acknowledging this sort of pe∣nance, assures vs, that the intemperate man, who on set purpose giues himself ouer to pleasures, is wholy incorrigible, for that he cannot repent, and he that is impenitent is incurable.

3. Certes SENECA, PLVTARKE, and the PY∣THAGORIANS, who so highly commended the exa∣men of conscience, but especially the first, who

speaketh so feelingly of the torment, which inte∣riour remorce doth excite in the soule, without doubt vnderstood, that there was a repentance; and as for the wise E••ICTETES, he doth so well describe the reprehention, which a man is to vse towards himself, that scarcely is any thing to be added.

4. There is yet an other penance, which is in∣deede morall yet religious too, yea in some sort di∣uine, proceeding from the naturall knowledge which we haue of our offending GOD by sinne: For certainly many Philosophers vnderstood, that to liue vertuously was a thing agreeable to the di∣uine goodnesse, and consequently, to liue vitiously was offensiue vnto him. The good EPICTETES, wished that he might dye a Christian (as it is very probable he did,) and amongst other things, he saied he should be cōtent, if dying he could lift vp his hands to God and saie vnto him; For my part, I haue not dishonored thee. Furthermore, he will haue his Philosopher to make an admirable Oth to God, neuer to be disobedient to his diuine Ma∣iestie, nor to accuse or blame any thing coming from him, nor yet in any sort to complaine therof: And in another place he teacheth that GOD and our good Angell, are present to all our actions. You see then THEO: that this Philosopher, as yet Pagan, knew that sinne offended GOD, as vertue honored him, and consequently, he thought re∣pentance necessarie, sith that euen he ordained an examen of conscience at night, in respect wherof with Pithagoras he gaue this aduertise∣ment.

Let conscience of the fact be vertues meede, Let bitter reprehension vice succeede.

Now this kind of repentance tyed to the know∣ledge and loue of GOD which nature can giue, was a dependance of morall religion: but as naturall reason bestowed more knowledge then loue vpon the Philosophers, who glorified him not with proportion to the notice, they had therof; so did nature furnish them with more light to vnder∣stand how much God was offended by sinne, then heate to stire vp repentance, necessarie for the re∣paration of the offence.

5. And abbeit religious penance hath in some sort bene acknowledged by some of the Philolo∣phers, yet so rarely and weakly, that those which were reputed the most vertuous amongst them, to wit the STOIKES, gaue assurance, that the wise∣man was neuer attristated, wherevpon they framed a MAXIME, so contrarie to reason, as the proposi∣tion on which it was grounded, was contrarie to experience, THAT THE WISE-MAN SINNED NOT.

6. We may therefore well saie THEO: that pe∣nance is a vertue wholy Christian, sith on the one side it was so little knowen to the Pagans, and on the other side, it is so well knowen amongst true Christians, that in it consisteth a great part of the Euangelicall Philosophie, according to which, who soeuer affirmeth that he sinneth not, is mad and who soeuer thinketh without penance to re∣dresse his sinne is frantike for it is our Sauiours exhortation of exortations, DOE PENANCE Be∣hold

a briefe description of the progresse of this vertue.

7. We enter into a deepe apprehension, why we offend GOD so farre as we are able, in despising, dishonoring, disobeying and rebelling against him; who againe, of his part, holdeth himselfe of∣fended theraat, irritated, ād contemned, distasting, reprouing and abhorring iniquitie. Out of this true apprehension, diuers motiues spring, which either all, or many together, or each one a part, may carrie vs to this repentance: For it enters into our thoughts some times, that GOD the offended hath established a rigourous punishment in Hell for sinners, and that he will depriue them of Para∣dice prepared for the good. And as the desire of Paradice is extreamly honorable; so the feare to loose it, is greatly cōsiderable, and not that onely, but the desire of Paradice, being of high esteeme, the feare of its contrarie, hell, is good and lauda∣ble. O who would not dread so great a losse, so great a torment? And this double feare, the one seruile the other mercenarie, doth greatly beare vs forwards, towards a repentance for our sinnes, by which we haue incurred them. And to this effect in the holy word, this feare is a thousand and a thousand times intimated. Againe we consider the deformitie and malice of sinne according as faith doth teach vs, as for example, that by yet, the lik∣nesse and Image of GOD is defiled and disuigo∣red, the dignitie of our soule dishonoured; that we are become like brute beasts, that we haue violated our dutie towards the CREATOR of the world, forfetted the happinesse of the Angelicall

societie, to associate, and subiect our selues to the Diuell, ād to the slauerie of our owne passiōs, ouer∣turning the order of reason, offending our GOOD-ANGELS, to whom we haue so great obligation.

8. At other times we are prouoked to repen∣tance, by the beautie of vertue, which brings as much good with it, as sinne doth euill. Further we are often moued to it, by the example of Saints: for who did euer cast his eies vpon the exercises of the incomparable penance of a MAGDELAINE, of a MARIE EGIPTIACA; or of the PENITENTS of the Monasterie surnamed PRISON, described by S. IOHN CLIMACVS without being moued to repen∣tance for his sinns: sithence the very reading of the Historie doth incite therto such, as are not altogether insensible.

That Penance without loue is imperfect. CHAPTER. XIX.

1. NOw all these motiues are taught vs by faith, and Christian religiō, and therefore the repentance which thence issueth is very lauda∣ble, though otherwise imperfect; very laudable certainly it is: for neither the holy Scripture, nor Church would euer haue vsed these motifes to haue stirred vs vp, if the penance thence proceeding had not bene good; and we see manifestly, that it is most agreeable to reason, to repent for sinne, for these considerations; yea that it is impossible, that he who considereth them attentiuely, should not repent. Yet it is an imperfect repentance, because the diuine loue is not as yet found there: ah! doe

not you see THEO: that we haue all these repen∣tances for the interest of our owne soule, her feli∣citie, her interiour beautie, honour, dignitie, and in a word for selfe loue, yet a lawfull, iust, and well ordered loue.

2. And note, that I doe not saie that these re∣pentances reiect the loue of God, but onely that they doe not include it; they doe not repulse it, yet doe they not containe it; they are not contra∣rie to it, but as yet are without it; it is not exclu∣ded, nor yet is it included. The will which doth sim¦ply imbrace good, is good, yet if she so imbrace it as to reiect the better, she is truly disordinate, not in accepting the one, but in repulsing the o∣ther: So to vow to giue almes this day is good, yet to vow, to giue onely this day, were bad; be∣cause it would exclude the better, that is to giue both to day, to morrow, and euery day when cō∣moditie serueth. Certes it is well done, it cannot be denied, to repent for our sinns to auoide the paines of Hell, and obtaine heauen, but he that should resolue neuer to repent for any other thing, should wilfully exclude the better, which is to repent for the loue of God, and com∣mit a great sinne. And what father would not find it strang, that his sonne would indeede serue him, yet not at all with loue, or by loue.

3. The beginning of good things is good: the progresse, better: the end the best; yet the be∣ginning is good in the nature of a beginning: and the progresse, in the nature of a progresse but to offer in the beginning, 〈◊〉〈◊〉 progresse to end the worke, were to peruert order. Infancie is

good, but to desire to remain still a child, is naught for a child of an hūdred yeares old is despised. It is laudable to begin to learne, yet he that should be∣gin with intētiō neuer to perfect himselfe, should doe against all reasō. Feare, ād those other motifes of repētāce whereof I spoake, are good for the be∣ginning of Christiā wisdome, cōsisting of penance: but he who deliberatly would not attaine to loue the perfectiō of penāce, should greatly offend him, who ordained all to his owne loue, as to the end of all things.

4. To cōclude, the penāce which excluds the loue of God, is infernall like to that of the damned; The repētance which doth not reiect the loue of GOD, though as yet it be without it, is a good penāce, but imperfect and cānot giue saluatiō, vntill it attaine loue ād ioyne it selfe vnto it. So that as the great A∣postle saied, that though he should deliuer his bo∣die to be burnt, ād all his goods to the poore wan∣ting charitie, it should be vnprofitable vnto him, so we may truly saie, that though our penāce were so great that it should cause our eies dissolue into tea∣res, ād our hearts breake with sorow without the sacred loue of God, all this were nothing auai∣lable to eternall life.

How there is mixture of Loue and sorrow in Contrition. CHAPTER. XX.

1. NAture did neuer, that I know, cōuert fire in∣to water, though diuers waters are cōuerted into fire: yet God did it once by miracle: for as it is writtē in the boo•••• of MACHABIES; when the chil∣drē of Israel were cōducted into Babilō in the time

of SEDECIAS; the Priests by HIEREMIES coūsell hide the HOLY FIRE in a vallie, in a drie well, ād vpō their returne the children of those that had hid it, went to seeke it, following the directions their fathers had giuen them, and they found it conuerted into a thike water, which being drawen by them, and poured vpō the sacrifices, according to NEHEMIAS his ordinance, as soone as the sunne beames had touched it, it was conuerted into a great fire.

4. THE: amōgst the sorrowes of a liuely repētāce, GOD doth oftē put in the botome of our heart the sacred fire of loue; this loue is conuerted into the water of teares; they, by a secōd chang, into a grea∣ter fire of loue. Thus the famous PENITENT-LOVER loued first her Sauiour; that loue was cōuerted into teares, and those into an excellēt loue: whence our Sauiour told her that many sinns were pardon'd her because she loued much. And as we see fire doth turne wine into a certaine water called AQVA-VI∣TAE which doth so easily cōceiue fire that it is also term'd hot: so the consideration of the soueraignly amiable Bountie offended by sinne, doth produce the water of holy Penance, and thence the fire of Diuine Loue doth issue, properly term'd AQVA∣VITAE, or hot water. Penance is indeed a water in it's substance being a true dislike a reall griefe and repentance, yet is it hot for that it containes the propertie of Loue, whence it springs, and giues the life of Grace. So that Penāce hath two effect's; by sorrow and detestation it seperats vs frō sinne, ād the Creaturs; and by loue it reunits vs to God, at once reclaiming vs frō sīne in qualitie of repen∣tance, and in qualitie of Loue, reuniting vs to God.

5. Yet will I not affirme that the perfect loue of God by which we loue him aboue all things, doth alwayes preceede this repentāce, nor that this repentance doth alwayes preceede this loue: for though it doth happen so many tymes, yet so, as that otherwhiles also, at the same instant that di∣uine loue is conceiued in our heart, penance is cō∣ceiued by loue; and often times penance entring into our heart, loue doth enter with it; and as when ESAV came out of his mothers wombe, IA∣COB his twinne-brother, held him by the foote, to the end that their births might not onely follow the one the other, but also might hold and entan∣gle one an other; so repentance, rude and rough in regard of it's sorrowe, was first borne, as another ESAV, and loue sweete and gracious, holds him by the foote and doth cleeue so vnto him, that their birth was one, sith the end of the birth of repen∣tance was the beginning of that of perfect loue. Now as ESAV did first appeare, so repentance doth ordinarily make it selfe to be seene before loue, but loue as another IACOB, although the younger, doth afterwards subdue penance, conuerting it into consolation.

6. Marke I praie you THEO: the well-beloued MAGDELEINE, how she weepes with loue; they haue taken vp my Sauiour, quoth she melting into teares, and I know not where they haue put him: but hauing by teares and sobbs found him, she holds and possesseth him by loue. Imperfect loue desires and requires him, penance doth seeke and find him, perfect loue doth hold and tye him. Euen as it is saied of the Ethiopian Rubies whose

fire is naturally very blew, but being dipped in vineger, it shins and casteth out its cleare raies: for the loue which goeth before repentance, is ordinarily imperfect; but being steeped in the bit∣ternesse of penace, it gaines strengh, and becomes excellent loue.

7. Yea it happens some times that penance, though imperfect, containes not in it selfe the proper action of loue, but onely the vertue and proprietie of it: you will aske me, what vertue or proprietie of loue can repentance haue, if she haue not the action: GOD's goodnesse is the mo∣tife of perfect repentance, whom it displeaseth vs to haue offended: now this motife is for no other reason a motife, then that it doth stire, and moue vs. But the motion which the diuine goodnesse giues vnto the heart which considers, it, can be no other then the motion of loue, that is of v∣nion. And therefore true repentance, though it seeme not so, and though we perceiue not the proper effect of loue, receiues alwayes motiō from loue, and the vnitiue nature therof by meanes of which she doth reunite and reioyne vs to the di∣uine goodnesse. Tell me I praie, is it the propertie of the ADAMANT to draw, and ioine iron vnto it selfe? Doe we not see that iron touched with the ADAMANT, without either it, or its nature, but onely its vertue, and attractiue power, doth notwithstanding draw and vnite vnto it an other iron? So perfect repentance touched with the mo∣tife of loue, without hauing the proper action of loue, leaues not to haue the vertue and qualitie therof, that is an vniting motion, to reioyne and

reunite our hearts to the diuine will: But you will replie, what difference is there betwixt this vni∣ting motion of penance, and the proper action of loue. THEO: the action of loue is indeede a motiō to vnion, but it is performed by complacence, wheras the motion of vnion which is in penance, is not done by way of complacence, but by dis∣like, repentance, reparatiō, reconciliation; for so much therefore, as this motion doth vnite, it is indued with the qualitie of loue; in so much as it is bitter, and dolorous, it receiues the qualitie of penance, and in fine, by its naturall condition it is a true motion of penance; yet so, as it retaines the vertue and vniting qualitie of loue.

8. So Treacle-wine is not so named for that it doth containe the proper Substance of Treacle, for there is none at all there, but it is so called, because the plant of the vine hauing bene steeped in Trea∣cle, the grapes and vines which sprung from it, drew into them selues, the vertue and operation of the Treacle, against all sorts of poison; we must not therefore thinke it strang, if penance accor∣ding to the holy scripture, doe blot-out sinne, saue the soule, make her gratefull to GOD, and iustifie her, which are effects appertaining to loue, and seeme not to be attributed to any saue it: for though loue it selfe be not alwaies found in perfect penance; yet its vertue and proprieties are alwaies there, conueied thither by the motife of loue whence it sprung.

9. Nor must we admire that the force of loue should spring out of penance, before loue be there formed sith we see that the reflection of the sunne

beames beating vpō a looking glasse, heate, which is the vertue and proper qualitie of fire, gaines by little and little so much force, that it begins to burne, before it haue yet well produced the fire, or at least before we perceiued it; for so the holy ghost casting into our vnderstanding the conside∣ration of the greatnesse of our sinns, for that by them we haue offended so soueraigne a Bountie, and our will receiuing the reflection of this know∣ledge, repentance by little and little groweth so strong, with a certaine affectiue heate and desire to returne into grace with God, that in fine this motion becomes so compleate, that it doth burne and vnite, euen before the loue be fully formed, which notwithstanding as a sacred fire is im∣mediatly in that moment kindled: so that repen∣tance neuer comes to the point of burning and reuniting the heart to God, which is her vtmost perfection, but she find's her selfe wholy conuer∣ted into fire, and flames of loue, the end of the one giuing the other a beginning, yea rather the end of penance is within the beginning of loue, as ESAV his foote, was within Iacobs hand, in such sort, that as soone as ESAV ended his birth, Iacob begun his; the end of the ones birth, being ioyned, tyed, and which is more, enuironed with the be∣ginning of the others for so the beginning of per∣fect loue, doth not onely follow the end of pen∣nance but doth euen cleaue, and tye it selfe to it; and to containe all in one word, this beginning of loue, doth mixe it selfe with the end of repentance and in this motion of mixture, pennance and con∣trition merits life euerlasting.

3. Now because this louing repentance is or∣dinarily practised by eleuations and raisings vp of the heart to God, like to those of the auncient pe∣nitents: I am thine ô Lord, saue me, haue mercy vpon me, for in thee my soule doth confide; saue me o Lord, for the waters doe ouerwhelme my soule. Vse me like one of thy hirelings. Lord be propitious, to me a poore sinner. It is not without reason that some haue saied, that Praier did iusti∣fie: for the repentant Praier, or the suppliant re∣pentance, raising vp the soule to God, and reuni∣ting it to his goodnesse without doubt obtaines Pardon, in vertue of holy loue, which giues the sacred motiō. And therefore we ought to be fur∣nished with such iaculatorie praiers, made in man∣ner of louing repentance, and desire aiming at our recōciliatiō to God, to th'end that by the meanes therof laying before our Sauiour our tribulation, we may poure out our soules, before, and with in his pitifull heart, who will receiue them to mercy.

How our Sauiour louing inspirations doe assist and accompanie vs to faith and charitie. CHAPTER XXI.

1. FRom the first awaking from sinne or infide∣litie, to the finall resolution of a perfect be∣leefe, there often runneth a great deale of time in

which we may praie as we haue seene S. PACOMIVS doe, and as the father of the poore Lunatike (who by S. MARKES relation, giuing assurance he be∣leeued, that is, that he began to beleeue) knew with all that he beleeued not sufficiently where∣vpon he cried out. Lord I beleeue, yet help my incredulitie; as though he should haue saied, I am now no more in the obscuritie of the night of in∣fidelitie, the raies of your faith doth already touch vpon the Orizon of my soule: yet doe I not, euen yet beleeue so much as were conuenient, it is yet an infant knowledge and mixed with darknesse, ah! Lord helpe me. S. AVGVSTINE also doth so∣lemnly pronoūce this remarkable word. But harke ô man, and vnderstand, art thou not drawene praie that thou may'st be drawen; in which his intention is not to speake of the first motiō, which GOD work's in vs without vs, when he excites and awakes vs out of the sleepe of sinne: For how could we demand to be awaked seeing no man can praie before he be awaked; but he speakes of the resolution which a man vndertakes to become faithfull: For he esteemes, that to beleeue, is to be drawen, and therefore he admonisheth, euen such as were exercised in faith, to demand the gift of faith, and indeede none could better know the difficulties, which ordinarily passe betwixt the first motions that God works in vs, and the per∣fect resolution of perfect beleefe, then S. AVGVS∣TINE, who hauing had so great a varietie of tou∣ches, by the words of the glorious S. AMBROSE, by the conferance he had with Potitian, and a thousand other meanes, vsed notwithstanding so

many delayes, and had so much paine to resolue so that, more truely to him, then any other, might haue bene applyed that which he afterwards saied to others: Alas AVGVSTINE, if thou be not drawen, if thou beleeue not, praie that thou maist be drawen, that thou maist beleeue.

2. Our Sauiour drawes hearts by the delight that he giues them, which makes them find the heauēly learning sweete and agreeable, but till this sweetenesse haue engaged and assured our will, by his amiable bonds, to draw it to the perfect agree∣ment and consent of faith as GOD is not deficient in exercising his goodnesse vpon vs by his holy inspirations; so doth not our enemie cease to pra∣ctise his malice by temptations. In the interim, we remaine in full libertie, to consent to the diuine drawghtes, or to reiect them: for as the Sacred CONC: of TRENT hath clearely resolued. If any one should saie that mans freewill, being moued and incited by GOD doth cooperate in nothing, by consenting to GOD who did moue and call him, to the end he might dispose and prepare him∣selfe to obtaine the grace of Iustification, and that he could not consent though he would, verily he should be excommunicated, and reproued by the Church. But if we doe not repulse the grace of holy loue it doth dilate it selfe by continuall en∣crease in our soules, till they be entierily conuer∣ted; like to great riuers, which finding opē plaines spreed themselues still gaining ground.

3. And if the inspiration hauing drawen vs to faith find no resistance in vs, it drawes vs euen to penance, and charitie. S. PETER, as an Apode,

helpt vp by an inspiration which came from the eies of his maister permitting himselfe freely to be moued and carried by the gentle blast of the holy Ghost, and looking vpon those comfortable eies which had stirred him vp he read's in thē as in the booke of life, the inuitations to pardon, which the diuine clemencie doth offer him, drawes frō it a iust motife of hope, goes out of the Court, cōsi∣ders the horror of his sīne, ād detests it: He weeps, he sobbs, he prostrats his miserable heart before his Sauiours mercy, craues Pardon for his faults, makes resolution of an inuiolable loyaltie, and by this Progresse of motiōs practised by the healpe of grace, which doth continually conduct, assist, and further it, he comes at length, to the holy remis∣sion of his sinns and passeth so from grace to grace, according to that which S. PROSPER doth auerre; that without grace, a mā doth not runne to grace.

4. So then to conclude this point, the soule preuented by grace, feeling the first essaies, and consenting to their sweetnesse, as returning to her selfe after so long a sownd, she begins to sigh out these words, ah my deare SPOVSE, my friend! draw me, I beseech thee, and take me by the hand, other∣wise I am not able to walke: but if thou doest draw me, we runne; thou in helping me by the o∣dour of thy perfumes, and I by corresponding by my weake consent, and by relishing thy sweet's which doth recreate and strengthen me, till the Balme of thy sacred name, that is the wholsome ointment of my iustification, be spred within me. Doe you marke, THEO: she would not Praie, if she were not excited, but as soone as that is done,

and that she perceiues the draughtes, she Praies that she may be drawen: being drawen, she runns: marrie she would not runne, if the perfums which inticeth and by which she is drawen, did not re∣uiue her heart by the vertue of their odour; and as her course is more swifte, ād as she approacheth neerer her heauenly Spouse, she hath a more deli∣cious taste, of the sweetenesse which he sends out; in such sort that in the end, her heart begins to melt like scattered Baulme, whence she cries out: as being surprised by this contentment not so quickly expected, but vnlooked for; ô my spouse thou are as Baulme poured into my bosome, it is not strang that young soules dearely esteeme thee!

5. Thus my deare THEO: the diuine inspira∣tion doth come vnto vs, and preuent vs mouing our wills to sacred loue. And if we doe not repulse her she walkes with vs, and doth enuiron vs, con∣tinually to incite and aduance vs; not abandoning vs, if we abandō her not, till such time, as she hath brought vs to holy Charities Gate, performing for vs the three good offices which the great Angell RAPHAEL did for his deare TOBIE: for she is a guide to vs through all our iorney of holy penance, she is our warrant from daungers and assaults of the the di∣uell, and doth comfort, loue, and fortifie vs in dif∣ficulties.

A short description of Charitie. CHAPTER. XXII.

1. BEhould at length THEO: how GOD by a progresse full of ineffable sweetenesse con∣ducteth the soule which he made goe out of the E∣gipt of sinne; from Loue to Loue, as from Lodging to Lodging, till she haue made her entrie into the LAND OF PROMIS, I meane of most holy Charitie, which to saie in one word, is Friendshipe not a loue of proper interest: for by Charitie we loue God for his owne sake, by reason of his most so∣ueraignely amiable Bountie: But this friendshipe, is a true friendshipe being reciprocall, God ha∣uing loued all such eternally, as haue, doe, or shall loue him temporally it: is showen and acknowled∣ged mutually, sith that GOD cannot be ignorant of the loue we beare him, he himselfe bestowing it vpon vs, nor can we be ignorant of his loue to vs, seeing it is so published, and that we acknowledge all the good we haue, as true effects of his bene∣uolence, and in fine we haue continuall commu∣nication with him, who neuer ceaseth to speake vnto our hearts by inspirations, allurements and sacred motions; he ceaseth not to helpe vs, and giue all sorts of testimonies of his holy affection, hauing openly reuealed vnto vs all his secrets, as to his confident friends and for the accomplish∣ment of his holy LOVE-COMMERCE with vs, he

made himselfe our proper foode, in the most holy Sacrament of the Eucharist; and as for vs, we haue freedome to treate with him at all times whē we please in holy Praier, we hauing our whole life, motion, and beeing, not onely with him, but euen in and by him.

2. Nor is this friendshipe a simple friendshipe, but a friendshipe of dilection, by which we make election of God, to loue him with a speciall loue. He is chosen saieth the sacred spouse from amongst a thousand, she saieth from amongst a thousand, but she would saie from amongst all, whence this loue is not a loue of simple excellencie, but an in∣comparable loue: for charitie loues God by a cer∣taine esteeme and preferance so high and transcen∣ding all other esteemes, that other loues either are not true loues, in comparison of this or if they be true loues this loue is infinitly more then loue, and therefore THEO: it is not a loue which the force of nature either angelicall or humane can produce, but the holy Ghost doth giue it and poure it into our hearts; and as our soules which animate the bodie, haue not their origine from the bodie, but are there put by the naturall prouidēce of God; so Charitie, which giues life to our hearts, hath not her extraction from thence, but is poured into them as an heauēly liquour, by the supernaturall prouidence, of his diuine Maie∣stie.

3. For this reason, and for that it hath refe∣rence to God, and doth tend vnto him, not accor∣ding to the naturall knowledge we haue of his goodnesse, but according to the supernaturall

knowledge of faith; we name it supernaturall friēd¦shipe. Whence she together with faith, and hope, keepes residence.

4. And as a Maiesticall Queene, is seated in the will, as in her Throne, whēce she conueies into the soule her dainties, and sweetes, making her therby faire, agreeable, and amiable to the diuine Good∣nesse, so that if the soule be a kingdome wherof the Holy Ghost is the king, Charitie is the Queene set at his right hand in a Robe of gold wrought in varietie. If the soule be a Queene, Spouse to the great king of heauen; Charitie is her Crowne which doth roially adorne her heade: yea if the soule with the bodie be a little world, Charitie is the Sunne which beautifies all, heates all, and re∣uiues all,

5. Charitie then is a loue of friendshipe, a friendshipe of dilection, a dilection of preference, yea and an incōparable, soueraigne, and superna∣turall preference, which is as a Sunne through all the soule, to lighten it with his raies; in all the spirituall faculties, to perfect thē; in all the powers, to moderate them; but in the will, as in his seate there to reside, ād to cause her to affect ād loue her God aboue all things; ô how happie is the soule wherin this holy loue is spred, sith that together with it, all good doth arriue.

The end of the 2. booke.