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 THIRD BOOKE OF THE PROGRESSE AND PERFECTION OF LOVE. (Book 3)

That holy loue may be augmented still more and more in euery of vs. CHAPTER. I.

1. THE holy Councell of Trent assures vs, that the friends of God procee∣ding from vertue to vertue, are day by day renewed, that is, encreased by good works, in the iustice, which they receiued by God's grace, and are more and more iustified, according to those heauenly aduer∣tissements; he that is iust, let him be more iusti∣fied; And he who is holy, let him be more sancti∣fied. Feare not but thou maiest be iustified euen vntill death: the path of the iust is aduanced, and

encreaseth as a resplendant light, euen till it be cleare day with charitie doing right, encreasing in all things, in him who is the head of all, IESVS-CHRIST: And I beseech you that your charitie, doe more and more encrease. All these are sacred wordes out of DAVID, S. IOHN, ECCLESIASTES, and S. PAVLE.

2. I neuer heard of any liuing creature whose grouth was not bounded and limited, saue onely the Crocodile who from an extreamly lit∣tle beginning neuer ceaseth to growe till she come to her end, representing equally in this the good, and the wicked; for the arrogance of such as hate God, swells continually saieth the great kind DAVID; and the good doe encrease as the breake of the day, from brightnesse to brightnesse: and to stād long at a staie in one estate is a thing impossible; he that gaines not, looseth in this traficke; he that ascends not, descends vpon this ladder; he that vanquisheth not in this battell, is vanquished: we liue amidst the dangers of the warrs which our enemie doth wage with vs; if we resist not, we perish; and we cannot resist, but we ouercome, nor ouercome without triumphe: for, as saieth the glorious S. BERNARD; it is writ∣ten in particular of man, that he neuer remaines in one state; he doth necessarily either goe forward or returne backward. Euery one runns, but one onely beares away the prize, runne so, as you may obtaine it. Who is the prize, but IESVS-CHRIST? And how can you attaine him, if you follow him not? But if you follow him, you shall march, and runne continually: for he neuer makes staie, but

continues his course of loue and obedience euen vntill death, and death of the crosse.

3. Goe then, saith S. BERNARD, goe I saie with him, goe my deare THEO: and admit no other bounds, then those of life, and as long as it re∣maines, runne after this Sauiour; but runne ar∣dently and louingly: for what better will you be to follow him if you be not so happie as to ouerta him? Let vs heare the Prophete; I haue inclined my heart to doe thy Iustifications eternally, he doth not saie, that he will doe them for a time onely, but euerlastingly; and because he desires e∣ternally to doe well, he shall haue an eternall re∣ward. Blessed are they, who are pure in the way, who walke in the law of our Lord: accursed are they who are defiled, who walke not in the law of our Lord: It is onely a saying of the Diuell, that he will sit vpō the Norh. Vnworthy man wilt thou sit downe? ah! knowest thou not that thou art vpon the way, and that the way is not made to sit downe but to goe in? and so to goe in, that to goe, is to passe on the way. And God speaking to one of his greatest friends: walke saieth he before me and be perfect.

4. True vertue hath no limits she findes still PLVS VLTRA; but especially holy Charitie, which is the vertue of vert es, and hauing an infinite obiect, might be capable to become infinite, if she could meete with a heart capable of infinitie; nothing hī∣dering this loue to be infinite saue the cōdition of the will which receiues it, and is to become actiue by it; which, as it is cause that neuer any shall see God, as much as he is visible, so neuer any shall be

able to loue him, as much as he is amiable. The heart which could loue GOD with a loue equall to the diuine Goodnesse, should haue a will infinitly good, which cānot be but in God. Charitie then in vs may be perfected euē to infinitie, but exclusiuely, that is, Charitie may become more and more and still more excellent, yet neuer infinite. The Holy Ghost, may eleuate our hearts, and apply them to what supernaturall actions it shall please him, so they be not infinite; for betwixt little an great things, though the one exceede the other neuer so much, there is still some proportion, prouided alwaies, that the excesse of the thing which doth exceede be not infinite: but betweene finite and infinite there is no proportiō nor can there be any made, vnlesse either the finite thing be raised to in∣finitie, or the infinite brought downe to finitie, which is impossible.

5. So that euen the Charitie which is in our Re∣deemour, as he is man, though greater then An∣gell or man can comprehend, yet is it not infinite of it selfe, and in its owne being, but onely in the estimation of the dignitie and merite therof, as being the charitie of a diuine Person who i••••e•••• eternall Sonne of the omnipotent Father.

6. Meane while, it is an extreame honour to the soule; that she may still grow more and more in the loue of her God, as long as she shall liue in this miserable life.

And by vertues new ascend, To a life that knowes no end.

How easie our Sauiour hath made the encrease of loue. CHAPTER. II.

1. DOe you see. THEO. this glasse of water, or this peece of bread which a holy soule giues to a poore bodie for Gods sake, it is a smale matter God-wot, and in humane conceipt hardly worthy of consideration: God notwith∣standing doth recompence it, and forthwith for it doth giue some encrease of Charitie: the Gotes haire which aunciently was presented to the TA∣BERNACLE, was taken in good part, and had place amongst the holy Offerings; and the little actions which proceede frō Charitie are agreeable to God and meritorious: for as in the happie ARABIA, not onely the plants which are by nature odorife∣rous, but euen all the others are sweete, partici∣pating the felicitie of that soyle; so in a charitable be ••e, not onely the workes which are excellent in their owne nature, but euen euery little action doth relish the vertue of holy loue, and hath a good odour before the maiestie of God, who in consideration thereof doth augment charitie. And I saie God doth it, because Charitie doth not pro∣duce her owne encrease as doth a tree, who by her owne vertue doth thrust and branch out her boughes; but as Faith, Hope and Charitie are vertues which haue their origine from the diuine

goodnesse; so thence also they draw their encrease and perfection; not vnlike vnto Bees, who hauing their extraction from honie, haue also their foode from it.

2. Wherefore like as Pearls are not onely bred of dew, but fed also with it, the Mother-pearls to this end opening their shels towards Heauen to begge, in a manner, the droppes which the fresh aire makes fall at the breake of the day; so we ha∣uing receiued Faith, Hope, ād Charitie of the hea∣uenly Bountie, we ought alwaies to turne and bend our hearts thitherwards, thence to obtaine the continuation and augmentation of the same vertues. O Lord, doth the holy Church our mo∣ther teach vs to saie, giue vs the encrease of faith, hope, and charitie; And it is done in imitation of those that saied to our Sauiour, Lord encrease faith in vs, and following the counsell of S. PAVLE who assures vs, that God onely is able to make all grace abound in vs.

3. It is God therefore that giues this encrease in consideration of the imploimēt which we make of his grace, as it is written; to him who hath, (that is, who doth imploy the fauours receiued) more shall be giuen, and he shall abound. Thus is our Sauiours exhortation practised; Heape vp trea∣surs in heauen: as though he should saie, to your precedent good workes, adde still new ones: for Fasting, and Almes deedes are the peeces wher∣of your treasurs are to consists. Now, as amongst the treasurs of the Temple, the poore widdowes mite was much esteemed, and as indeede, by the addition of many little peeces the treasurs waxe

great and a greater value is set vpon them; so the least of little good workes, though performed e∣uen somewhat coldly, and not according to the whole latitude of the Charitie which is in vs, is agreeable to God, and esteemed by him; In such sort, that though of themselues they cannot cause any encrease in the precedent loue, being of lesse force then it; yet the Diuine Prouidence, waighing, and out of his goodnesse highly prising them, doth forthwith reward them with encrease of Charitie for the present, and for the time to come, with a more ample glorie in heauen.

4. THEOT: the delicious honie is the Bee's Maister-peece; nor yet is their waxe therefore ne∣glected, but is an honour to their labours: Louing hearts ought to endeuour, to bring forth workes full of feruour, and of high value, to the end they might puissantly augment Charitie: yet if they bring forth some of lesser value, they shall not loose their recompence; for God will take them in good part, that is to saie, he will therby loue them a little more. Nor doth God euer loue a soule that is in Charitie more, without bestowing also vpon her more Charitie, our loue towards him being the proper, and speciall effect of his loue towards vs,

5. By how much more liuely we looke vpon our picture in a looking glasse, by so much more attentiuely it lookes vpon vs againe; and by how much more louingly God doth cast his gracious eies vpon our soule, which is made to his Image and liknesse, our soule mutually, with so much more attention and feruour is fixed vpon the Di∣uine

Goodnesse, answering, according to her lit∣tlenesse, all the encrease of Diuine Loue which this soueraigne sweetenesse work's in her. The Councell of Trent saieth thus: If any saie that iustice receiued, is not conserued, yea that it is not augmented by good workes in the sight of God, but that workes are onely the fruites and signes of iustification acquired, and not the cause of its encrease, let him be accursed. Doe you marke THEO: how iustification wrought by Charitie, is augmented by good works, and which is to be noted, by good works without exceptiō: for as S. Bernard saieth excellently well vpon ano∣ther passage; nothing is excepted, or nothing is distinguished; the Councell speakes of good workes indistinctly and without reseruatiō, yet gi∣ues to vnderstand, that not onely the great and feruent, but also the little and faint workes doe cause the encrease of Charitie: but the great ones in a greater manner, the little ones, in a lesser.

6. Such is the loue which God beares to our soules, such his desire to make vs encrease in the loue which we owe to him. The Diuine sweete∣nesse renders all things profitable vnto vs; takes all to our aduantage, and turnes all our endeuours, though neuer so faint and of low condition, to our gaine.

7. In the commerce of morall vertues little works bring no encrease to the vertue whence they proceede, but contrariwise, if they be very little, doe impaire it: for a great Liberalitie doth perish, while she is busied in bestowing things of smale value, and of liberalitie becomes niggard∣nesse.

But in the traficke of vertues which issue from God's mercy, and especially from Charitie, euery worke returnes profit: Nor is it strang that sacred Loue, as king of vertues, hath nothing either great or smale, which is not amiable, sith the Baulme tree, prince of sweete trees, beares neither barke nor leafe, that is not odoriferous: and what could loue bring fourth that were not worthie of loue, or did not tend to loue?

How a soule in Charitie makes progresse in it. CHAPTER. III.

1. LEt's make vse of a Parabole THEO: seeing it was a methode that pleased the Soue∣raigne Maister of Loue, which we are to teach. A great and braue King hauing espoused a most a∣miable young Princesse, and hauing on a certaine day led her into his secret Closet, there to con∣uerse with her more at his pleasure; after some dis∣course, he saw her by a certaine sudden accident fall downe as dead at his foote. Alas! he was ex∣treamely astonished at this, and it did well nigh put him also into a sownd; for she was dearer to him then his owne life. Yet the same Loue that gaue him this assault of griefe, did fourthwith giue him strength to sustaine it, and put him into action, to th'end that with an incomparable prom∣ptitude he might remedie the euill of the deare

Companion of his life: so that with a nimble speede opening a Dresser which stood by, he takes a cordiall water infinitly precious, and hauing fil∣led his mouth with it, by force he opēs the closed lippes and teeth of his well-beloued Princesse, thē breathing, and spurting the precious liquor which he held in his mouth, into his poore Loues, who lay in a sownd; and poureing the rest of the glasse vpon her nose, her temples, and about her heart, he made her returne to her selfe and senses againe; that done, he helpes her vp softely, and by vertue of remedies, doth so strengthen and bring her to life, that she begins to stand, and walke fairely with him; but in no sort without his helpe for he goes assisting and sustaining her vnder the arme, till at length he laied to her heart an Epetheme so precious, and of so great vertue, that finding her selfe entirely restored to her wounted health, she walkes all alone, her deare Spouse not now sur∣taiening her so much, but onely holding her right hand softly betwixt his, and his right arme folded vnder hers, and vnder her breasts. Thus he enter∣tained her, ād with all did her foure good offices: for 1. he gaue testimonie that his heart was louin∣gly carefull of her. 2. he neuer desisted to solace her. 3. if she felt any touch of her former faintnesse returne, he would sustaine her. 4. if she light in∣to any rough and difficile way, he would be her support and staie; And in Ascēts, or whē she would make a little more hast, he would lift her vp, ād po∣werfully succour her. In fine he staied by her with a cordiall regard till night approached, ād thē also he would assist in cōueying her, to her royall bed.

2. The iust soule is the Spouse of our Sauiour, and because she is neuer iust, but when she is in charitie, she is also neuer spouse but she is led into the sacred Closet, of those delicious perfumes, mentioned in the Canticles; Now, when the soule thus honored, commits sinne, she falls as dead of a spirituall faintnesse; and this is truely an vnex∣pected accident: for who would euer haue thought that a Creature would haue forsaken her Creator and soueraigne Good, for things so slight as the baites of sinne? Certes the Heauens are astonished at it, and if God were subiect to passions, he would fall downe in a sownd at this mishappe, as when he was mottall he died vpon the crosse for our Redemption. But seeing it is not now necessa∣rie that he should imploy his loue to dye for vs, when he seeth the soule ouerthrowne by sinne, he commonly runs to her succour, and by an vnspeak∣able mercy, laies open the gates of her heart, by the stings and remorses of conscience, which cō∣ming from the diuers lightes and apprehensions which he cast's into our hearts, with healthfull motions, by which as by an odoriferous and vitall water he makes the soule returne home to her selfe, and senses. And all this THEO: God works in vs without our helpe, his amiable Bountie pre∣uenting vs with his sweetenesse. For euen as our languishing Bride had remained dead in her sownd, if the king had not assisted; so the soule would remaine lost in her sinne if God preuented her not. But if the soule thus excitated, adde her consent to the feeling of Grace, seconding the in∣spiration which preuented her, and receiuing the

aides and remedies requisite, prouided for her by God; he will fortifie her and conduct her through the diuers motions of Faith, Hope, and Penance, euen till he restore her to her true spirituall health which is Charitie. Now in her passage frō vertue to vertue, by which he disposeth her to Loue, he doth not conduct her onely, but in such sort sustaine her, that as she of her side walkes what she is able, so he of his part supports and sustaines her, and it is hard to saie, whether she goes, or she is carried: for she is not so carried that she goes not, and yet she goes so, that if she were not carried, she could not goe at all. So that to speake Apostolically, she must saie; I goe, not I alone, but the Grace of God with me.

3. But the Soule being entirely restored to her health, by the excellent Epitheme of Charitie which the Holy Ghost infuseth into her heart, she is then able to goe, and keepe her selfe vpon her feete of her selfe, yet by vertue of this health, and this sacred Epitheme of holy Loue. Wherefore though she be able to goe of her selfe, yet is she to rende the glorie thereof to God, who bestow∣ed vpon her a health so vigourous, and manlie: for whether the Holy Ghost doth fortifie vs by the motions which he doth imprint in our hearts, or he doth sustaine vs by the Charitie which he doth infuse into it; whether he doth succour vs by manner of assistance, in lightening and carrying vs; or that he doth strengthen our hearts by poureing into them fortifying and quickening Loue; We al∣wayes liue, goe, and operate, in and by him.

4. And although by meanes of Charitie poured

into our Soules, we are able to walke in the pre∣sence of God, and make aduancement in the way of Saluation, yet so, as that the Goodnesse of God doth still assist the soule whom he hath daigned with his Loue, continually holding her with his holy hand: For so 1. he doth better make appeare the sweetenesse of his loue towards her. 2. he goes still more and more encouraging her. 3. he giues her comfort against depraued inclinations, and euill customes contracted by her former sinne. 4. and finally, he maintains and defends her from temptations.

5. Doe not we often see THEO: that sound and lustie men must be prouoked to employ their strength and power well, and as one would saie must be drawen by the hand to the worke? So God hauing endewed vs with Charitie, and in it, with force and sufficiencie to gaine ground in the way of perfection; his Loue doth not permit him to let vs march all alone, but makes him put him∣selfe vpon the way with vs, it vrgeth him to vrge vs, and doth sollicite his heart, to sollicite and driue forwards ours to make good vse of the Cha∣ritie which he gaue vs, repeating often by meanes of his inspirations, S. PAVLES Aduertisements: See that thou receiue not heauenly Grace in vaine, while you haue time; doe all the good you can; runne so as you may winne the goale. So that we are often to thinke, that he iterats in our eares, the words which he vsed to the good Father ABRA∣HAM: walke before me and be perfect.

6. But principally the speciall assistance of God is requisite for the soule endewed with Chari∣tie,

in her enterprises which are sublime and extra∣ordinarie: for be it that Charitie, though very weake, doth sufficiently incline vs, and vnlesse I be deceiued, afford force inough to performe the workes necessarie to saluatiō. yet so, that to aspire to, and vndertake excellent and extraordinarie a∣ctions, our hearts stād in neede of putting on, and heateing, by the hand and motion of this great heauenly Louer; as the Princesse in our Parable, although restored to health, could not ascend, nor haue gone fast, had not her deare Spouse re∣leeued and strongely sustained her. To this Pur∣pose, S. ANTONIE, and Simeon Stylite, were in the Grace of God ād Charitie, whē they did designe so high ēterprises: as also the B. mother S. TERESA whē she made her particular vow of obediēce: S. FRAN∣CIS, and S. LEWES, when they vndertooke their iorney beyond sea for the aduancement of God's glorie: The B. ZAVERIVS when he consecrated his life to the Indians conuersion, S. CHARLES in exposing himselfe to serue the pestiferous, S. PAV∣LINE, when he sould himselfe to redeeme the poore widowes child; yet neuer had they dared so hardie and generous enterprises, if God, to that Charitie which they had in their hearts, had not added speciall forces, inspirations, inuitations, and lights, wherby he did animate and push them forward to these extraordinarie essaies of spiri∣tuall valour.

7. Doe you not marke the young man of the Ghospell, whom our Sauiour loued, and who cō∣sequently was in Charitie? certes he neuer dream'd of selling all he had, to giue it to the poore, and fol∣low

our Sauiour: nay though our Sauiour had giuen him such an inspiration, yet had he not the courage to put it in executiō. In these great works THEO: onely inspirations are not sufficient, but further we must be fortified, to be able to effect that which the inspiratiō inclines vs to. As againe in the fierce assaultes of extraordinarie tēptations, the speciall and particular presence of heauenly succours is altogether necessarie. For this cause, the holy Church makes vs so frequently crie out: Excite our hearts ô Lord, preuent our actions by breathing vpon vs; and in aiding vs, accompanie vs; O Lord be prompt to helpe vs, and the like; therby to obtaine grace to be able to effect excel∣lent and extraordinarie works, and more fre∣quently and feruently to exercise ordinarie ones: as also more ardently to resist smale temptations, and more valliently to encounter great ones. S. ANTONIE was assailed by a hideous legion of Di∣uels, whose rage hauing a long time sustained, not without incredible paine and torment; at length he espied the couer of his Cell deuided, and a heauenly raie enter the breach, which made the blacke and disordered Route of his enemies vanish in a moment, and deliuered him of the paine of his wounds receiued in that schirmish, whence he perceiued God's particular presence, and casting out a grone towards the brightnesse; where wast thou ô good IESVS, quoth he, where wast thou? why wast thou not here from the beginning to haue remedied my paine? It was answered him frō aboue, Antonie, I was here: but I expected the euent of thy combat: And sithens thou behaued

thy selfe brauely and valiently, I will be thy con∣tinuall aide. But in what the valour, and courage of this braue spirituall Combatant did consist, he himselfe, another time declars, that being set vpon by a Diuell who professed to be the Spirit of fornicatiō, this Glorious Sainte after many words worthy of his great courage, fell a singing the 7. verse of the 115. Psalme.

Th'eternall God is my defence, In him it is I stand: I weigh no enemies pretence, I dread no hostell band.

And our Sauiour reuealed to S. CATHERINE of Sienna, that he was in the midst of her heart in a cruell temptation she had, as a Captaine in the midst of a Fort to hold it; and that without his succour she had lost her selfe in the battell. It is the like, in all the hote assaults which our enemie makes against vs: and we may well saie with IA∣COB, that it is the Angell that doth warrant vs in all, and sing with the great king DAVID.

The Pastour who doth guid my way, Is God, who rules this ROVND. VVhile I to his commands obey, At wish, all things abound: VVhen he behoulds my soules destresse Her Anguish, griefe, or care, His Goodnesse grant's a quick redresse

And th ruines doth r••paire.

So that we ought often to repeate this exclama∣••ion and Praier.

••o houre want I thy Bounti's hand, Each where I'm garded by thy Grace, That in thy heauen••y PROMISED LAND, Obtaine I might a MANSION PLACE.

Touching holy perseuerance in sa∣cred Loue. CHAPTER IIII.

1. EVen as a tender mother, leading with her, her little babe, doth assist and support him according as neede requires, letting him now and then aduenture a step by himselfe in plaine, or lesse dangerous way, now taking him by the hand to weeld him, now taking him vp in her armes and bearing him: so our Sauiour hath a continuall care to conduct his children, that is such as are in Charitie; making thē walke before him, reaching them his hand in difficulties, and bearing them himselfe in such paines, as he sees otherwise in∣supportable vnto thē, which he declared by ISAIE saying, I am thy GOD, taking thee by the hand, and saying feare not, I haue helped thee. So that with a strong courage we must haue a firme con∣fidence in God, and his assistance: for if we faile

not to second his Grace, he will accomplish in vs the happie worke of our Saluation, which he also began, working in vs both the VELLE and PERFI∣CERE, as the Holy Councell of Trent doth as∣sure vs.

2. In this conduct which the heauenly sweete∣nesse daignes to our soules, from their entry to Charitie, vntill their finall perfection, which is not finished but in the period of life, doth the great gift of Perseuerance consist to which our Sauiour annecteth the greater gift of eternall glorie, fol∣lowing that which he saieth, he that shall perse∣uer to the end, shall be saued: for this gift is no other thing then a setting together, and a conti∣nuing of the diuers supports, solaces, and succours wherby we continew in the Loue of God till death: as the education, breeding, and feeding of a child is no other thing, thē the many cares, aides and succours, ād other offices befitting a child, ex∣ercised, and continued towards him till he grow to yeares in which he shall not neede them.

3. But the continuance of succours and helpes, are not equall in all those that perseuer: for in some it is short, as in such as were cōuerted a lit∣tle before their death: so it happened to the good Thiefe; so to the Sergeant, who seeing S. IAMES his constancie, made forthwith profession of Faith and became a companion of the Matyrdome of this great Apostle: so to the glorious Porter who kept the 40. Martyrs in SEBASTE, who seeing one of them loose courage, and forsake the crowne of Martyrdome did put himselfe in his place, ād at ōce became Christian, Martyr, and Glorious: so to

the Notarie, of whom mention is made in S. AN∣TONIE of Padua his life, who hauing all his life bene a false villaine, yet died a Martyr: And so it hapned to a thousand others, whom we haue seene, and red that they died well, after an ill life. And as for these they stand not in neede of a great varietie of succours, but vnlesse some great tem∣ptation crosse their way, may performe this short perseuerance by the onely Charitie giuen then, and by the aides by which they were conuerted. For they arriue at the PORT without sailing, and finish their pilgrimage in one onely iumpe, which the puissant mercy of God made them take in so due time, that their enemies saw them triumphe, before they stroke: so that their conuersion and perseuerance were scarcely distinguished, and if one would be exact in the proprietie of words, the grace which they receiued of God, wherby they attained as soone the issue, as the entry of their pretentions, could not well be termed Perseue∣rance, though otherwise holding in effect the place of perseuerance, in that it giues saluation, we comprehend it vnder the name of Perseuerance. Now in others Perseuerance is longer, as in S. ANNE the Prophetesse; in S. IOHN the Euangelist; S. PAVLE the first Hermite; S. HILARION; S. ROMWALD; S FRANCIS of Paula, and they stood in neede of a thousand sundrie kinds of assistāces, ac∣cording to the varietie of the aduenturs of their Pilgrimage, and the sharpnesse of it.

4. Howbeit Perseuerance is a gift, the most to be desired of any thing we can hope for in this life, and which, as he Councell of Trent saieth; we

cannot haue but from the hand of God, who one∣ly can assure him that stand's, and helpe him vp that falls: Wherfore we must incessantly demand it, making vse of the meanes which our Sauiour hath tought vs, to the obtaining of it, Praier, Fasting, Almes deedes, frequenting the Sacraments, con∣uersation with the good, the hearing and reading of pious lessons.

5. Now sithens the gift of Praier and deuotion is liberally granted to all, thar freely doe consent to diuine inspirations, it is consequently in our power to perseuer. Yet not so, that I would hence inferre, that Perseuerāce hath her beginning from our power; for contrariwise I know she doth spring from God's mercy, whose most precious gift she is, but I would saie that though she doth not proceede frō our power, yet comes she with∣in the compasse of it, by meanes of our will which we cannot denie to be in our power: for be it, that Gods grace is necessarie for vs, to will to perseuer, yet is this will in our power, because hea∣uenly grace is neuer manting to our will, while our will is not wanting to our power. And in∣deede, according to the great S. BERNARD'S opi∣nion, we may truely saie with the Apostle: That neither death, nor life, nor Angels, neither depth, nor hight can separate vs from the Charitie of God, which is in Iesus Christ, no, for no creature can take vs away by force from this holy Loue; but we onely can forsake and abandon it by our owne will, nor is there any other thing in this be∣halfe to be feared.

6. So THEO: following the aduise of the holy

Councell, we ought to place our whole hope in God, who will perfect the work of our Saluation which he hath begun in vs, if we be not wanting to his grace: for we are not to thinke that he who saied to the Paralitike, goe and sinne not, gaue him not also power to auoide that which he did prohibit him: and surely he would neuer exhort the faithfull to perseuer, if he were not ready to furnish them with power required therto. Be faithfull till death saied he to the Bishop of SMIRNA and I will giue thee a crowne of Glorie; be diligent, and remaine in faith, labour couragiously, and comfort your selues, doe all your workes in Charitie; runne so, that you may obtaine the Prise. We must eftsonnes with the great king demand of God the heauenly gift of Perseuerance, and hope that he will grant it vs.

Doe not permit thy seruant's fall, O Lord my onely HOPE, my ALL, In th-winter of this mortall day. But when vntired time shall hasle To render back to th-earth the waste Of what I was; be thou my stay.

That the happinesse to die in heauenly Cha∣ritie, is a speciall gift of God. CHAPTER. V.

1. VVHen the heauenly king hath brought the soule which he loueth, to the

end of this life, he doth not cease to assist her also in her blessed departure, by which he drawes her to the mariage bed of eternall glorie, which is the delicious fruite of holy Perseuerance. And then, deare THEO. this soule wholy rauished with the loue of her well-beloued, putting before her eyes the multitude of fauours, and succours wherwith she was preuented and helped, while she is yet in her pilgrimage, she doth incessantly kisse this sweete helping hand, which cōducted, drew, and supported her in the way; and confesseth, that it is of this diuine Sauiour that she holds her felicitie, seeing he had done for her all that the Patriarch IACOB wished for his iorney at such time as he saw the Ladder to heauen. O Lord, saieth she then, thou wast with me, and guided me in the way by which I came. Thou fedst me with the bread of thy Sacraments; thou clothed'st me with the wedding garment of Charitie, thou hast happily conducted me to this MANSION OF GLORIE, which is thy HOVSE, ô my eternall Father. What remaines ô Lord, saue that I should protest that thou art my God for euer and euer. Amen.

O God my Lord, my God for euer deare, Thy hand hath bene my stay; thy sacred grace, My surest Guide; and did me vpwards reare To the honour of thy heauenly MANSION PLACE.

Thus then we walke to eternall life, for the ac∣complishment of which the Diuine Prouidence ordained the number, distinction and succession of graces necessarie to it, with their dependance of one another.

2. He willed first with a true will, that euen after the sinne of ADAM all men should be saued: but vpon termes, and by meanes agreeable to the condition of their nature endewed with free-will, that is to saie he willed the saluation, of all those that would contribute their consent, to the graces and fauours, which he prepared, offered, and distri∣buted to this end.

3. Now amongst these fauours, his will was, that VOCATION should be the first, and that it should be so accommodated to our LIBERTIE, that we might at our pleasure accept or reiect it: and such as he saw would receiue it, he would furnish with the sacred motions of PENANCE; and deter∣mined to giue Charitie to such as should second these motions: to those againe that were in Cha∣ritie, he purposed to supplie with helpes necessa∣rie to PERSEVERANCE: and to such, as should make vse of these diuine helpes, he resolued to im∣part finall Perseuerance, and the glorious FELICI∣TIE of his eternall Loue.

4. And thus we may giue a reason of the order which is found in the effects of PROVIDENCE ten∣ding to saluation, descending from the first to the last, that is from the fruite, which is GLORIE, to the roote of this faire tree, which is our Sauiours REDEMPTION. For the Diuine Bountie doth fol∣low MERITS with GLORIE, CHARITIE with me∣rits, PENNANCE with CHARITIE, OBEDIENCE to the first Vocation, with Penance. The VOCA∣TION with obediēce to the vocation, and our Sa∣uiours REDEMPTION with a vocation, vpon which Iacobs mysticall ladder doth rest, as well towards

heauē, it ending in the louing bosome of the eter∣nall Father, in which he doth receiue and glorifie the Elect, as also towards the earth, being planted vpon the besome, and pearsed side of our Sauiour, who for this cause died vpon the Mont-Calua∣rie.

5. And that this continuance of the effects of Prouidence was thus ordained, with the same de∣pendance, which they haue of one another in the eternall will of God, the Holy Church, in the pre∣face of one of her solemne Praiers, doth witnesse in these words: O ETERNALL and Almightie God who art Lord of the liuing and dead, and art mercifull to all those, whom thou foreseest are to be thine, by faith and works: as though she had acknowledged, that Glorie which is the encrease and fruite of Gods Mercy towards men, was o∣nely ordained for those, whom the Diuine wis∣dome had foreseene, that in tract of time, secon∣ding their vocation, they should attaine a liuely Faith, which work's by Charitie.

6. Finally all these effects haue their abso∣lute dependance of our Sauiours Redemption, who did merit them for vs IN RIGOVR OF IVS∣TICE, by the louing obedience which he exerci∣sed euē till death and death of the crosse, which is the source of all the graces which we receiue; we who are the Spirituall graffes ingraffed in his stoke and if being ingraffed we remaine in him, we shall beare without doubt, by the life of grace which he will impart vnto vs, the fruite of Glorie prepa∣red for vs. But if we prooue broken sprigges and graffes vpon this tree, that is, if by resistance we

breake the progresse, and successe of the effects of his Clemencie it will not be strang, if in the end we be wholy cut of, and be throwen into e∣ternall fires, as fruitlesse branches.

7. God, doubtlesse, prepared heauen for those onely, whō he foresaw would be his. Let vs be his then THEO. by faith and works, and he will be ours by Glorie. Now it is in our power to be his: for though it be a gift of God to be Gods, yet is it a gift which God denies no bodie, but offers it to all, to giue it to such as freely doe consent to re∣ceiue it.

8. Nay marke I pray you THEO: how ardent∣ly God desires we should be his, sith to this end, he hath made himselfe entirely ours; bestowing vpon vs his death, and his life; his life, to exempt vs from eternall death; his death, to possesse vs of eternall life. Let vs remaine therefore in peace, and serue God, to become his in this mortall life; more his, in that immortall.

That we cannot attaine to a perfect vnion with God in this mortall life. CHAPTER. VI.

1. RIuers doe restlesse rūne, and as the wiseman saieth, returne to their source. The Sea which is the place whence they spring, is also the place of their finall repose; all their motion tend's no further then to vnite themselues to their foun∣taine.

O God saieth S. AVGVSTINE, thou hast created my heart for thy selfe, and it can neuer re∣pose but in thee: But what haue I in heauen saue thee, ô my God, or what else in earth can I desire? yea Lord, for thou art the Lord of my heart, thou my part and portion for euer. Howbeit the vnion which our heart aspires to, neuer attaines to it's perfection in this mortall life; we may commence our Loues in this, but neuer consummat them till the next world.

2. The heauenly Spouse makes a delicate ex∣pression of it, I haue found him at length saieth she; him whom my heart loues, I hold him, nor will I let him goe, till I haue led him into my mo∣thers house, and into her chamber who brought me fourth. The well-beloued hath gotten him then: For he makes her feele his presence by a thousand consolations: she holdes him, these fee∣lings causing in her strong affections, by which she doth holde and embrace him, protesting neuer to release him. O no! for these affections turne into eternall resolutions, yet cannot she perswade her selfe, that she giues him the mariage kisse, till she meete with him in her mothers house THE HEA∣VENLY HIERVSALEM, as S. PAVLE saieth. But see, THEO: how this Spouse, thinks euen to keepe her beloued at her mercie, as slaue in Loue, and so leade him at her pleasure, bringing him to her mo∣thers happie abode, though indeede she her selfe must be conducted thither by him, as was REBEC∣CA into SARA'S chamber, by her deare ISAAC. The heart pressed with loue, doth still gaine ground towards the thing beloued. And the Spouse him∣selfe

confesseth, that the Beloued hath forced his heart, hauing tyed him with one onely heire of her head, acknowledging himselfe her prisoner by Loue.

3. This perfect coniunction then of the soule with God, shall onely be in heauen, where, as the Apocalypse saieth, the Lambs marriage-banquet shall be made. In this mottall life the soule is truely espoused, and betrothed to the immaculat Lambe, but not as yet married vnto him: They haue passed their words and promisses, but the execution of the marriage is differred: so that we haue alwayes time, though neuer reason, to disclame from it; our faithfull Spouse neuer abandoning vs, vnlesse prouoked by our disloyaltie and vnfaithfulnesse: But in heauen the marriage of this diuine vnion being celebrated, the tye of our hearts to their so∣ueraine PRINCIPLE, shall neuer be vndone.

4. It is true THEOTIME that while we ex∣pect the kisse of this indissoluble vnion, which we shall receiue of the Spouse aboue in glorie, he be∣giues vs some few kisses, by a thousand touches of his gratfull presence: for vnlesse the soule were kissed, she should not be drawen, nor would she runne in the odour of the Beloued's perfumes: whence according to the originall Hebrew Text, and the 70. Interpreters, she wisheth many kisses: Let hī kisse me saith she, with kisses of his mouth. But whereas these little kisses of this present life, haue reference to the ETERNALL KISSE of the life to come, the holy vulgar Edition, hath pious∣ly reduced the kisses of grace, to that of Glorie, expressing the spouse her desires in this wise: Let

him kisse me with a kisse of his mouth, as though she should saie, of all the kisses, of all the fauours, that the friend of my heart, or the heart of my soule hath prouided for me; ah! I doe not breath after, or aspire to any other thing then this great and solemne marriage-kisse which remaines for euer, and in comparison whereof, the other kisses merit not the name of kisses, being rather signes of the future vnion betwixt my beloued and me, then vnion it selfe.

That the Charitie of Saints in this mortall life doth equallise, yea sometimes passe that of the Blessed. CHAPTER. VII.

1. VVHen after the trauailes and dangers of this mortall life, the happie soules arriue at the Port of the eternall, they ascend to the highest and vtmost degree of Loue to which they can attaine: and this finall encrease being bestowed vpon them in recompence of their me∣rits, it is distributed vnto them, not onely in good measure, but is euen pressed and thrust downe, and yet doth scatter on euery side, as our Sauiour saieth: So that the Loue which is giuen for reward, is greater in euery one, then that which was, giuen for to merit.

2. Nor shall euery one in particular onely, haue a greater loue in heauen, then euer he had

in earth, but euen the exercise of the least Charitie in heauen, shall be much more happie and excel∣lent, generally speaking, then that of the greatest which is, hath bene, or shall be in this fraile life: for aboue, all the saints doe incessantly, without any intermissiō exercise loue; while heare belowe, God's greatest seruants racked and tyrannized with the necessities of this dying life, are forced to suffer a thousand and a thousand distractions, which oftentimes puts them by the practise of holy loue.

3. In heauen THEO: the louing attention of the blessed is firme, constant, inuiolable, and can∣not perish or decrease; their intention is pure, and freed from all mixture of any inferiour intention▪ In some, this felicitie, to see God clearely, and loue him vnchangably is incomparable. And who would euer compare the pleasure one might take by sea (if any can be had to liue amidst the dan∣gers continuall torments, agitations and mutatiōs, which there are to be endured) with the content of a royall Pallace, where all things are at a wish, yea where delights doe incomparably passe our wishes?

4. There is then more content, pleasure, and perfection in the exercise of sacred loue amongst the heauenly inhabitants, then in that of the pil∣grims of this poore land: some notwithstanding haue bene so happie in their pilgrimage, that they passed in Charitie diuers of those Saints, who were already possessed of the eternall Countrie: for certainly it were strang, that the Charitie of a great S. IOHN, of the Apostles and Apostolicall

men, were not greater, yea euen while they were detained heare belowe, then that of little children who dying in the onely grace of Baptisme en∣ioyed immortall glorie.

5. It is not ordinarie that shepheards are more valiant then soldiers; and yet the little shepheard DAVID, cōming into the Armie of ISRAEL, foūd that euery one was more expert in the vse of armes then he, neuerthelesse he was more valiant then all they. Nor is it ordinarie that mortalls haue more charitie then the immortall, and yet there haue bene some mortalls, inferiour in the exercise of loue to the immortall, who notwithstanding haue gone before them in charitie, and habits of loue. And as making comparison betwixt hote iron and a burning lampe, we saie, the iron is hotter, yet the lampe is clearer and lighter: So if we parallel a glorious child with S. IOHN as yet prisoner, or S. PAVLE a captiue, we shall saie that the child in heauen hath more brightnesse and lightnesse in his vnderstanding, more heate and exercise of loue in the will: yet S. IOHN, or S. PAVLE had euen in earth, more fire of Charitie, and heate of loue.

Of the incomparable loue of the mo∣ther of God our B. Lady. CHAPTER. VIII.

1. BVt what or whersoeuer I speake, my mea∣ning is not to make comparison with the most Sacred virgin Mother our B. Lady: ô God

no, FOR SHE IS THE DAVGHTER OF INCOMPARABLE DILECTION, the onely doue, the most perfect spouse. Of this heauenly Queene, from my heart I pronounce, this louing, and true thought; that, at least to∣wards the end of her mortall daies, her charitie passed that of the Seraphins: for though many Daughters heaped together riches, she surpassed the all. The Saints and Angels are but cōpared to starrs, and the prime of those to the fairest of these: but she is faire as the moone, as easie to be singled and discerned from all the Saints, as the Sunne from the starrs. And yet I thinke further, that as the Charitie of this MOTHER OF LOVE ex∣cells that of all the Saints of heauen in perfe∣ction, so did she exercise it more perfectly, yea euen in this mortall life, neuer offending venially, as the Church esteemes; she had then nor change nor stop in the way of Loue, but by a perpetuall aduancement ascended from Loue to Loue. She neuer felt any contradiction of the sensuall appe∣tite; whence her Loue as a true SALOMON reigned peacebly in her soule, and was exercised at her pleasure: the virginitie of her heart and bodie, was more worthy and honorable then that of An∣gels. So that her spirit not diuided or separated as S. PAVLE saieth, was occupied in diuine thoughts to please her God. And in fine a mothers loue, most pressing, actiue, and ardent, an vnwearied and insatiable loue, what could it not work in the heart of such a mother, and for the heart of such a sonne.

2. Ah! doe not saie I pray you, that this virgin

was subiect to sleepe, no, saie not so THEO: for doe you not see, that her sleepe, is a sleepe of Loue? so that it is euen her Spouse his will, that she should sleepe so long as she list; ah! take heede I coniure you saith he, that you awake not my well-beloued till she please. No THEO: this hea∣uenly Queene neuer slept but of loue, sith she neuer gaue repose to her precious bodie, but to reenforce it, the better thence to serue God, which is a most excellent act of Charitie: for as the great S. Augustine saieth, Charitie doth oblige vs to loue our bodies conueniently, in so much as they are necessarie to good works; as they make a part of our person; and as they shall be partici∣pant of eternall felicitie: Certes a Christian is to loue his bodie, as a liuing Image of our Sauiour incarnate, as issue of the same stocke, and conse∣quently of his kindred and consanguinitie; espe∣cially after we haue renewed the alliance, by re∣ceiuing really the diuine bodie of our Redee∣mour in the most adorable Sacrament of the Altar, and when by Baptisme, Confirmation and other Sacraments, we haue dedicated and con∣secrated our selues to the Soueraigne Good∣nesse.

3. But for the B. Virgine, ô God with what deuotion was she to loue her virginall bodie! not onely because it was a sweete, humble, pure bodie, obeissant to diuine Loue, and wholy embaumed with a thousand sacred sweetes, but also for that it was the liuely source of our Sauiour's, and did so strictly belong vnto him, by an incomparable dependance. For which cause, when she gaue her

angelicall bodie to the repose of sleepe: goe to aied she, repose ô TABERNACLE OF ALLIANCE, ARKE OF SANCTITIE, THRONE OF THE DIVI∣NITIE, ease thy selfe a little of thy wearinesse, and repaire thy forces, by this sweete repose.

4. Besides deare THEO: doe you not know that bad dreames, voluntarily procured by the dayes depraued thoughtes, are in some sort sinnes, in so much as they are dependances and executiōs of the precedent malice? euē so the dreames which proceede from the holy affections of such as are a wake be reputed vertuous and holy. O God THEO: what a consolation it is to heare S. CHRY∣SOSTOME recounting on a certaine day to his peo∣ple, the vehemencie of his loue towards them! the necessitie of sleepe, quoth he, pressing my eye-lids, the tyrannie of my loue towards you, doth excite the eyes of my mind: and euen while I sleepe me thinks I speake vnto you, for the soule is wonte in sleepe to see by imagination what she thought in the day time, so while we see not one an other with the eyes of flesh, we supplie it with the eyes of Charitie. O sweete IESVS, what dreames was thy sacred Mother to haue when she sleept, her heart watching? Did she not dreame that she had thee yet folded in her wombe, as thou wa'st for nine monthes space? or else hanging at her breasts, and pretily pressing the sacred nible of her virginall dugge? Ah what sweetenesse was in this soule! Paraduenture she dreamed, that as our Sa∣uiour had often sleept in her bosome, as a tender lampkin vpon his mothers flanke, so she sleept in his pearced side, as a WHITE DOVE in the caue of

an assured rocke: so that her sleepe was wholy like to an extasie, according to the operation of the spirit, though to the bodie it was a sweete and gracious rest and repose. But if euer she dreamed, as did the auncient Ioseph, of her future greatenesse; when in heauen she should be clothed with the Sunne, crowned with starrs, ād the moone at her feete, that is, wholy enuironed with her sonnes glorie, crowned with that of the Saints, and the world vnder her: or else, if as Iacob, she saw the progresse, and fruite of her sonnes Redem∣ption, for the loue of Angells and men. THEO: who could euer imagine the immensitie of so great delightes? ô what conferēces with her deare child! what deliciousnesse from euery side!

5. But marke I pray you that I neither doe, nor will saie, that this so priuileged a Soule of the Mother of God, was depriued of the vse of reason in her sleepe. Many are of opinion that Salomon in that rare, yea, and true dreame, in which he de∣manded and receiued the gift of incomparable wisdome, did truely exercise his free-will, by rea∣son of the iudicious eloquence of the discourse he made; of his choice full of discretion; and the most excellent Praier which he vsed; and all these without any mixture of impertinences or distra∣ctiōs of mind. But how much more reason is there, that the mother of the true Salomon, had the vse of reason in her sleepe, that is to saie, as Salomon himselfe made her speake, that her heart watched while she slept? Surely it was a farre greater mar∣uell that S. IOHN had the exercise of reason in his mothers wombe. And why then should we denie

her a lesse, for whom, and to whom God did more fauours, then either he hath, or shall doe for all creaturs besides?

6. To conclud, as the precious stone Abeston doth by a perlelesse proprietie conserue for euer the fire which it hath conceiued: So the virgin-Mothers heart remained perpetually inflamed with holy loue which she receiued pf her sonne: yet with this difference, that the Abestons fire as it cannot be extinguished, so it cannot be augmē∣ted; but the virgins sacred flames, sith they could neither perish, diminish, nor remaine in the same estate, neuer ceased to take vncredible encrease, euen vnto heauen the place of their origine: So true it is that this Mother, is the Mother of FAIRE DILECTION, that is, as the most amiable, so the most louing; and as the most louing, so the most beloued mother of this onely sonne; who againe is the most amiable, most louing, and most belo∣ued sonne of this onely Mother.

A Preparation to the discourse of the vnion of the Blessed with God. CHAPTER. IX.

1. THe triumphant loue which the Blessed in heauen doe exercise, consisteth in the fi∣nall, vnuariable and eternall vnion of the soule with God. But what is this vnion?

2. By how much, more agreeable and excel∣lent obiects our senses meete withall, by so much more ardently ād greedily they giue themselues to the fruition of them. By how much more faire, delightfull to the veiw, and duely lightened they are, by so much the eye doth more eagarly ād liue∣ly behould them: and by how much more sweete and pleasant voices, or musicke are, the attention of the eare is more drawen vnto them: So that euery obiect doth exercise a puissant, yet amia∣ble violence vpon its proper senses; a violence lesse or more strong, according as the excellencie is lesse or greater; prouided alwayes, that it be proportionable to the capacitie of the Sēse which desires to enioy it: for the eye which doth please it selfe so much in light, cannot yet support the extreamitie of it, nor fixe it selfe vpon the sunne: And be musicke neuer so sweete, if loude and too nigh, it doth importune and offend our eares. TRVTH is the obiect of our vnderstanding, and consequently takes no other content then to dis∣couer and know the truth of things; as TRVTH is more excellent, so the vnderstanding doth applie it selfe more deliciously and attentiuely, to the consideration of it. What pleasure thinke you had these auncient Philosophers, who had so excel∣lent a knowledge of so many faire TRVTHES in nature? Verily they reputed all pleasurs as nothing in comparison of their well beloued Philosophie, for which some of them quitted honours, others great riches, others their countrie: yea some there were, who deliberatly pulled out their eyes, de∣priuing themselues for euer of the fruition of the

faire ēd agreeable corporall light, that with more libertie they might applie themselues to the con∣sideration of the veritie of things, by a spirituall light: for so we reade of Democrites. So delicious is the knowledge of truth! Hence it was frequent with Aristotle, that humane Felicitie and Beati∣tude cōsisteth in wisdome, which is the knowledge of eminent truth.

3. But when our mind, raised aboue naturall lights, begins to see the sacred truthes of faith, ô God THEO: what ioy! the soule melts with plea∣sure hearing the voice of her heauenly Spouse, whom she finds more sweete and delicious thē the honie of all humane knowledges.

4. God hath imprinted vpon all things crea∣ted his trace, gate, or foote-steppes; so that the knowledge we haue of his diuine Maiestie by crea∣turs, seemes no other thing then God's trace; and that in cōparison of it, Faith is a veiw of the very face of the diuine Maiestie, which we doe not yet see in the cleare day of Glorie, but as it were in the breake of day, as it happened to IACOB neere vnto the Torrent IABOC: for though he saw not the Angell with whom he wrastled, saue in the weake light of the day breake, yet rauished with contentment he ceased not to crie; I haue seene the Almightie face to face, and my soule hath bene saued. ô how delightfull is the holy light of faith, by which we know by an infallible certitude not onely the historie of the beginning of crea∣turs, and their true vse; but euen that of the eternall birth of the great, and soueraigne DIVINE WORD, to and for whom, all was

made, and who with the Father and the holy Ghost, is one onely God, most singular, most a∣dorable and blessed for euer Amen. Ah! saieth S. HIEROME to his Paulina, the learned Plato neuer knew this; Eloquent Demosthenes was ignorant of it. How sweete thy words are to my palace, ô God quoth that great king, sweeter then honie to my mouth! was not our heart burning while he spoake to vs in the way, saied those happie pilgrims of Emaus, speaking of the flames of loue with which they were touched, by the word of faith. But if diuine TRVT••ES be so sweete, being propo∣sed in the obscure light of faith, ô God what shall they be, when we shall contemplat them in the light of the noone-day of glorie?

5. The Queene of Saba, who at the greatnesse of Salomons renowne; left all to goe see him, being arriued in his presence, and hauing heard the wonders of the wisdome which he poured out in his speaches; as astonished and lost in admiration, she cried out, that what she had by hearesay of this heauenly wisdome was not halfe of the know∣ledge which sight and experience had giuen her.

6. Ah! how faire and gratefull are the truthes which faith doth discouer vnto vs by hearing, but when arriued in the heauenly Hierusalem, we shall shee the great Salomon, king of glorie, seated v∣pon the Throne of his wisdome manifesting by an incomprehensible brightnesse the wonders and eternall secrets of his Soueraigne TRVTH, with such light, that our vnderstanding shall see in presence, that which it had beleeued here below; ah! then most deare THEO: what rauishments!

what extases! what admirations! what loues! what sweetes! no, neuer (shall we saie in this ex∣cesse of sweetnesse) neuer could we haue imagined to haue seene truthes so delightsome. Indeede we beleeued all that we were told of thy glorie, ô great Citie of God, but we could not conceiue the infinite greatnesse of the Abisses of thy de∣lightes.

That the precedent desire shall much encrease the vnion of the Bles∣sed with God. CHAPTER. X.

1. THe desire which doth preceede fruition, doth egge and refine the feeling of the same, and by how much the desire was more vr∣gent and powerfull, by so much more gratefull and delicious is the possession of the thing desired, ô IESVS, my deare THEO: what pleasure will man's heart take to see the face of the Diuinitie, a face so much desired, yea a face the onely desire of our soules? Our hearts haue a thrist which can∣not be quenched by the pleasures of this mortall life, whereof the most esteemed and purchased, If moderat, quench vs not; if extreame, they stifle vs. Yet we desire them alwayes in the extreamitie, and being so desired they are alwayes excessiue, insupportable, dammagable: For we dye of ioye as well as of griefe: yea ioye is more actiue to ruinate

vs then griefe. Alexāder hauing swallowed vp, what in effect, what in hope, this lower world, heard of a caitiue fellow, that there were yet many other worlds, and like a little child who will crie if one refuse him an aple, this Alexander whom the world instils the great, more foole notwithstan∣ding then a little child, began bitterly to weepe, because there was no liklihoode that he should conquer the other worlds, hauing not as yet got the entire possession of this. He that did more fully enioye the world then euer any did, is yet so little satisfied with it, that he weepes for sorrow that he cannot haue the others, which the foolish persuasion of a wretched Babler made him con∣ceiue. Tell me I praie you THEO: doth he not show that the thrist of his heart cannot be slaked in this life, and that this world is not sufficient to quench it! O admirable, yet amiable vnrest of mans heart! be still, be still my soule without all rest, or repose in this earth till thou shalt haue mett with the fresh waters of the immortall life, and the most holy Diuinitie, which alone can allay thy drouth, and cease thy desire.

2. Meane while, THEO: imagine with the Psalmist, how the Hart hard laied at by the Crie, hauing now, nor breath nor legges, doth plunge himselfe greedily into the waters, which he que∣sted, and with what ardour he doth presse and shut himselfe vp in that Elemēt. One would think he would willingly be dissolued and conuerted into water, more fully to enioye this coldenesse: ah! what an vnion of our hearts shall there be with God aboue; where, after these infinite desires of

the true of Good, neuer asswaged in this world, we shall find the liuing ād puissant source thereof; Then verily, as we see a hungrie child closely glewed to his mothers breast, and fixed to her dugge, greedely presse this sweete foūtaine of ple∣sāt ād desired loquor, so that one would think, that either it would thrust it selfe into its mothers breast, or else sucke, and draw her breast into his: so our soule panting with an extreame thrist of the true Good, when she shall meete with that vn∣drainable source in the Diuinitie; ô good God! what a holy and pleasing desire shall she feele to be vnited and ioyned to the plentifull breasts of the All-goodnesse, either altogether to diue into it, or draw it altogether into her.

Of the Vnion of the Blessed soules with God, in seeing the Diuinitie. CHAPTER. XI.

1. VVHen we looke vpon any thing, though presēt to vs it is not in it selfe vnited to our eyes, but onely sends out to them a certaine representation or picture of it selfe, which is called SPECIES SENSIBILIS, by meanes whereof we see. So also when we contemplat, or vnder∣stand any thing, that which we vnderstand is not vnited to our vnderstanding, otherwise then by

another representation, or most delicate and spi∣rituall image, which is called SPECIES INTELLIGI∣BILIS. But further these SPECIES by how many windings and changes get they to the vnderstan∣ding? they aboord the exteriour senses, thence passe to the interiour, after to the Fantasie, from thence to the actiue vnderstanding, and come at last to the passiue, to th'end that passing so many sierces, and files, they might be purified, subtili∣sed, and refined, and of sensible become intelli∣gible.

2. Thus, THEOTINE we see and vnder∣stand, all that we see and vnderstand in this mortall life; yea euen things of faith; for, as the Myrrour containeth not the thing we see in it, but onely the representation, and species of it, which representatiō staied by the Myrrour produ∣ceth another in the behoulding eye: So the word of faith, doth not containe that which it announ∣ceth, but onely represents it, and this representa∣tion of diuine things, which is in the word of faith produceth an other, which our vnderstanding, helped by Gods grace doth accept, and receiue as a representation of holy TRVTH, and our will is pleased in it, and doth embrace it as an honorable, profitable, louelie, and best TRVTH: So that the truthes signified in Gods word, are by it represen∣ted to the vnderstanding, as things expressed in the Myrrour are by it represēted to the eye; whēce the great Apostle saied, that to beleeue, was to see as in a Myrrour.

3. But in heauen, THEO: ô God what a fauour! The Diuinitie will vnite it selfe to our vnderstan∣ding,

without the mediation of any species or re∣presentation at all, but it selfe will applie and ioyne it selfe to our vnderstanding, making it selfe in such sort present vnto it, that that inward presence shall be in lieu of a representation or species. O true God what a delight shall it be to mans vnderstanding, to be vnited for euer to his soueraigne obiect, receiuing not the repre∣sentation but the presence, not the picture or species, but the very essence of Diuine TRVTH and Maiestie. We shall be there as most happie children of the Diuinitie, and shall haue the ho∣nour to be fed with the Diuine substance it selfe; taken into our soule by the mouth of our vnderstanding; and that which passeth all delight, is, that as mothers are not contented in feeding their babes with their milke, which is their owne substance, ••f they doe not also put the nible of their dugge into their mouthes, that they might not receiue their substance in a spoone or other instrument, but euen in, and by their owne substance, it seruing as well for foode, as a conduite to conuey it to the deere little suckling: So God our Father, is not contented to make vs receiue his proper substance in our vnderstan∣ding, that is, to make vs see his Diuinitie, but by an Abisse of his sweetenesse, himselfe will applie his substance to our soule, to th'end that we might no longer vnderstand by species, or representa∣tion, but in it selfe and by it selfe; so that his fa∣therly, and eternall substance, is both SPECIES, and OBIECT to our vnderstanding. Then these diuine promisses shalbe practised in an excellent

manner; I will leade her into the solitude, and speake vnto her heart, and giue her sucke; re∣ioyce with Hierusalem in ioye, that you may drink, and be filled with the dugge of his consola∣tion, and that you may sucke and be delighted with the whole abundance of his glorie; you shall be carried to the Pap, and be lulled vpon the knee.

4. Infinite blisse THEOT:! And which was not promised onely, but we haue earnest of it in the Blessed Sacrament, that perpetuall Feast of Diuine Grace: For in it we receiue the blood of our Sauiour in his flesh, and his flesh in his blood, his blood being applied vnto vs by meanes of his flesh, his substance by his sub∣stance euen to our corporall mouth; to th'end we might know that so he will applie vnto vs, his Diuine essence in the eternall Feast of his Glorie. True it is, this fauour is really done vnto vs, euen here, but couertly vnder SACRAMENTALL SPECIES AND APPARENCES, whereas in heauen, the Diuinitie will giue himselfe openly, and we shall see him face to face as he is.

Of the eternall vnion of the blessed spirits with God, in the vision of the eternall birth of the Sonne of God. CHAPTER. XII.

1. O Holy and diuine Spirit, eternall Loue of the Father and the Sonne; be propitious to myne infancie. Our vnderstanding shall then see God, THEO: yes, it shall see God face to face, contemplating by a view of true and reall pre∣sence, the Diuine essence it selfe, and in it, the in∣finite beauties thereof, all-power, all-goodnesse, all-wisdome, all-iustice, and the rest of this Abisse of perfections.

2. The vnderstanding then shall clearely see, the infinite knowledge which God the Father had from all eternitie of his owne beautie for the ex∣pression of which in himselfe, he pronounced, and saied eternally, the MOT, the WORD, or the most singular and most infinite speech or diction, which comprising and representing all the perfection of the Father, can be but one same God, most one with him, without diuision or separation. We shall then also see, that eternall and admirable genera∣tion of the diuine WORD and Sonne, by which he was eternally borne to the image and likenesse of the Father; a liuelie and naturall Image and like∣nesse, not representing any accidents nor extrin∣sicall thing, sith in God all is Substance, nor can

there be any accident; all is interiour, nor can ther be there any exteriour thing: but an image repre∣senting the proper substance so liuely, so naturally as well essentially as substantially, that therfore it can be no other thing then the same God with him, without distinction or differēce at all, either in essence or substance, saue onely the distinction of persons: for how could it be that this diuine sonne was the true, liuelily liuely, truely natu∣rall, image, resemblance, and figure of the infinite beautie, and substance of the Father, if it did not represent infinitly to the life and nature, the infi∣nite perfections of the Father; and how could it infinitly represent infinite perfections, if it were not infinitly perfect; and how could it be infinitly perfect, if it were not God; and how could it be God, if it were not the same God with the Fa∣ther?

3. The sonne then, the infinite image and fi∣gure of his infinite Father, is one onely God, most singular, and infinite with his Father, there being no difference of substance betwixt them; but one∣ly the distinction of persons; which distinction of persons, as it is wholy necessarie, so it is most suf∣ficient to this, that the Father pronounce, and that the sonne should be the word pronounced; that the Father speake, and the Sonne be the word, or the diction; that the Father expresse, and the Sonne be the image, liknesse, or figure expres∣sed; and in somme that the Father be Father, and the Sonne Sonne, two distinct persons, but one onely Essence or Diuinitie; so that God who is sole, is not solitarie, for he is sole in his most sin∣gular

and simple Deitie, yet is not solitarie, be∣cause he is Father and Sonne in two persons. O THEO: what ioye, what iubelie in the celebritie of this eternall birth, keept in the Splēdour of Saints, keept in seeing it, and seene in keeping it.

4. Milde S. BERNARD as yet a young child at Chatillon vpon Seine, on Christmasse Eue, expe∣cted in the Church while they begun the diuine Office, and in this expectation, the poore child fell into a light slumber; meanewhile (ô God what sweetenesse!) he saw in SPIRIT, yet in a vision very distinct, and cleare, how the Sonne of God, hauing espoused humane nature, and becoming a little child in his mothers most pure entrals, sprung virginally from her sacred wombe, with a heauan∣ly Maiestie masked in an humble mildenesse.

As Spouse who in a royall guise, From mariage bed doth ioyfull rise.

A Vision THEO; which did so replenish the little BERNARDS louely heart with content, iubilation, and spirituall dainties, that he had all his life an extreame sense of it, and therefore, though after as a sacred Bee he daily culled out of all the diuine mysteries, the honie of a thousand sweete ād hea∣uenly consolations; yet had he a more particular sweetenesse in the solemnitie of the Natiuitie, and spoake with a singular gust of this birth of his Mai∣ster. But alas I beseech thee THE: if a mysticall and imaginarie vision of the temporall and humane birth of the Sonne of God, by which he procee∣ded man from a woman, virgin from a virgin, doth rauish and so highly content the heart of a child:

what shall it be when our minds lightned with the ••ight of glorie, shall see this eternall birth, by which the Sonne doth proceede GOD from GOD, LIGHT from LIGHT, a TRVE GOD from a TRVE GOD diuinely and eternally; then shall our minds be ioyned by an incomprehensible complacence to this obiect of delight, and by an vnchangeable at∣tention shall remaine vnited to it for euer.

Of the vnion of the Blessed with God in the vision of the Holy Ghost's production. CHAPTER XIII.

1. THe eternall Father seeing she infinite Bountie ād Beautie of his essence, so liue∣lily, essentially, and substantially expressed in his Sonne, and the Sonne seeing reciprocally that his owne essence, Bountie, and Beautie was originally in his Father, as in their source and fountaine: ah can it possibly be that this Diuine Father and his Sonne, should not mutually loue one another with an infinite loue, sith their will, by which they loue, is infinite in each of them.

2. Loue not finding vs equall, doth equalize vs: not finding vs vnited, doth vnite vs. Now the Father and the Sonne finding themselues not one∣ly equall and vnited, but euen one same God, one same Goodnesse, one same essence, and one same vnitie, how much must they needes loue one ano∣ther? not with a loue which passeth, as that of in∣tellectuall

creaturs amongst themselues, or to∣wards their Creator: for created loue is exercised in many and diuers motions, breathings, vnions and tyes which doe immediatly succeede one ano∣ther, and continue loue with a gratfull vicissitude of spirituall motions. But the diuine loue of the e∣ternall Father towards his Sonne, is practised in one onely breathing mutually from them both, who in this sort remaine vnited and tied together. I THEO: for the Bountie of the Father and Sonne being but one sole singularly one bountie, cōmon to them both, the loue of this Bountie can be but one onely loue; for though there be two Louers, to wit, the Father and the Sonne, yet seeing there is onely their most singular Bountie common to them both which is loued, and their most one will which doth loue, there is thereof but one loue, ex∣ercised by one SPIRATION of loue. The Father breaths this loue, and so doth the Sonne, but be∣cause the Father doth not breath this loue, but by meanes of the same will, and for the same Boun∣tie, which is equally and singularly in him, and his Sonne: nor the Sonne againe doth not breath this SPIRATION of loue, but for this same Bountie, and by this same will: therefore this SPIRA∣TION of loue, is but one SPIRATION or one onely SPIRIT breathed out by two, which Breath.

3. And because the Father and Sonne who breath, haue an infinite essence and will, by which they breath, and that the Bountie for which they breath is infinite, it is impossible the SPIRATION should not be infinite; and for as much as it can∣not

be infinite without being God, therfore this spirit breathed from the Father and the Sonne is true God; and sith there neither is, nor can be more then one onely God, it is one onely true God, with the Father and the Sonne. But more∣ouer, whereas this loue, is an act which doth pro∣ceede mutually from the Father and the Sonne, it can neither be the Father, nor the Sonne, from whom it proceeded, though it haue the same Bountie and Substance of the Father, ād the Sōne: but must necessarily be a third diuine person, who with the Father and the Sonne is onely God. And for that this loue is produced by manner of SPI∣RATION, or inspiration, it is called the holy SPI∣RIT.

4. Now, THEO: the king Dauid describing the sweetenesse of the frendshipe of Gods ser∣uants, cries out.

O God how good a thing it is, And with a thousand sweetes of Blisse Doth yeeld a sacred hearts content, To see in Brothers, hearts consent. Such sweetes, are like the oiles was spred Vpon the consecrated head Of Aaron Preist; which flowing downe Vpon his beard, his necke, and gowne, Did sweetely all bedewe; and which With daintie sentes did all enriche.

But ô God, if humane friendshipe be so a∣greeable, louelie, and doe spreede so delicious an odour on them that doth contemplate it, what shall it be, my well-beloued THEOTIME, to behold sacred loue mutually exercised betwixt the eternall Father, and the Sonne; SAINT GREGORIE NAZIANZENE recounts that the incomparable loue which was betwixt him, and SAINT BASILE the Great, was famous all through Greece: And Tertullian doth testi∣fie, that the Pagans did admire, the more then brotherly loue, which raigned amongst the primitiue Christians. O what Feast, what solemnitie! with what praises and Benedictions is the eternall and Soueraigne Friendshipe of the Father, and the Sonne to be celebrated? with what admirations to be honored, and loued? What is there amiable and worthy to be loued, if not Friendshipe; and if Friend∣shipe be amiable and worthy to be loued, what Friendshipe is like to that infinite Friendshipe, which is betwixt the Father and the Sonne, who is the same God, in a singular manner with them? Our heart THEOTIME, will fall into an Abisse of loue, through admiration of the beautie, and sweetenesse of the loue, that this eternall Father, and this in∣comprehensible Sonne doe pra∣ctise diuinely and eternally.

That the Light of Glorie, shall con∣curre to the vnion of the Bles∣sed with God. CHAPTER. XIV.

1. THus shall the created vnderstanding see the Diuine essence, without the meanes of any species or representation; yet not without a certaine excellent light, which doth dispose, eleuate, and strengthen it, to raise it's view so high, and to an obiect so sublime and resplendāt. For as the Owlets sight is strong enough to be∣hold the gloomie light of a cleare night, yet not to see the light at noonetide, which is too glitte∣ring to be seene by so troubled and weake eyes; so our vnderstanding which is strong enough to consider naturall truthes by discourse, yea euen the supernaturall things of grace, by the light of faith, is not yet able, neither by the light of nature nor faith, to attaine vnto the view of the diuine substance, in it selfe. Wherefore the goodnesse of the eternall wisdome determined, not to applie his essence to our vnderstanding, till he had pre∣pared, reuigorated, and enabled it, to receiue a sight so eminent, and disproportionable to the naturall condition thereof, as is the view of the Diuinitie: for so the Sunne, the soueraigne ob∣iect of our corporall eyes amongst naturall things, doth not present himselfe vnto our view, without

sending first his raies, by meanes whereof we may be able to see him, so that we see him not but by his light. Yet there is a difference betwixt the raies which the Sunne doth cast vpō our corporall eyes, and the light which God will create in our vnder∣standing in Heauen: for the Sunn's raies doe not fortifie our corporall eyes when they are weake and vnable to see, but doth rather, dazle, waste and blinde their infirme sight: whereas contrariwise, this sacred LIGHT OF GLORIE finding our vnder∣standings weake and incapable to behould the Diuinitie, it doth raise, strengthen, and perfect them so excellently, that by an incomprehen∣sible wonder, they doe behould and contem∣plate the Abisse of the Diuine brightnesse in it selfe, with a firme and straight view, not being daz∣led, or repulsed by the infinit greatnesse of it's splendour.

2. In like manner therefore as God hath en∣dewed vs with the light of reason, by which we may know him as Authour of nature; and the light of faith, by which we consider him as source of Grace: so will he bestow vpon vs the LIGHT OF GLORIE, by which we shall contemplat him as fountaine of Beatitude, and eternall life: but a fountaine, THEOT: which we shall not contem∣plate a farre off, as we doe now by faith, but we shall see it by the LIGHT OF GLORIE being co∣uered, and swallowed vp in it, The Duckers saieth Plinie, who fishing for precious stones, diue into the water, doe take oile in their mouthes, that by scattering it, they might haue more day, to see in the waters where they swime, THEO: the Blessed

hauing diued, and plunged themselues into the Ocean of the Diuine essence, God will poure into their vnderstandings the sacred LIGHT OF GLORIE which will giue them day in the Abisse of this inaccessible light, that so by the LIGHT OF GLO∣RIE they may see the LIGHT OF THE DI∣VINITIE.

In God the fountaine is Of Life, and heauenly blisse: His brightnesse shall appeare To vs in th'-rayon cleare Of his day, which shall be Our day of IVBILIE.

That there shall be different degrees of the vnion of the Blessed with God. CHAPTER. XV.

1. NOw this light of Glorie, THEO: shall be the measure of the sight and contempla∣tion of the Blessed, and according as we shall haue lesse, or more of this holy splendour, we shall see more or lesse clearely, and consequently more, or lesse happily the most holy Diuinitie, which as it is beholden ād diuersly looked vpō, so it will make vs diuersly glorious. Certes in this heauenly Para∣dise, all the SPIRITS see all the Diuine Essence,

yet no one of them, nor all of them together, doth or can see it entirely. No, THEO: for God being most singularly one, and most simply indiuisible, one cannot see him, without seeing all: But being infinite without limite, without bounds or mea∣sure at all in his perfection, there neither is, nor can be any capacitie out of himselfe, who can euer totally comprehend, or penetrate the infinitie of his Goodnesse, infinitly essentiall, and essentially infinite.

2. This created light of the visible Sunne, which is limited and finite, is in such sort all seene of all those that doe behold it, that it is neuer totally seene of any one of them, nor of all to∣gether; It is in a manner so with all our senses. Amongst many that heare excellent musike, though all of them heare it all, yet some heare it not so well, nor with so much delight as others, ac∣cording as their eares, are lesse, or more delicate. MANNA had all tasts to all that eate it, yet diffe∣rently, following the diuersitie of their appetits who tooke it, yet was it totally tasted of none for it had more different tasts, then the Israelits had varietie of gusts. THEO: we shall see, and taste in heauen, all the Diuinitie, but neuer any of the Blessed, nor all together, shall euer see or taste it totally. This infinite Diuinitie shall still haue in∣finitly more excellences, then we sufficiencie, and capacitie: and we shall haue an vnspeakable content to know, that after we haue satiated all the desire of our heart, and fully replenished the capacitie thereof in the fruition of an infinite good which is God; neuerthelesse there will re∣maine

in this infinitie, infinite perfections to be seene, enioyed, and possessed, which his diuine Ma∣iestie knowes and sees, it onely comprehending it selfe.

3. So fishes enioye the incredible vastnesse of the Ocean; but neuer any fish, nor yet all the multitude of fishes euer sawe all the armes of the Sea, or wet their sinnes in all its waters. Birds doe sport in the open aire, at their pleasure, but neuer any birde, nor yet all the flok's of birds to∣gether did euer beat with their winges all the re∣gions of the aire, or arriue at the supreame region of the same. Ah THEO: our soules shall freely, and according to the full extēt of their wishes, swime in the Ocean, and soare in the aire of the Diuinitie, reioycing eternally, to see that this aire is so infi∣nite, this Ocean so vast, that it cannot be measured by their winges; and that enioying without all re∣serue, or exception, all this infinite Abisse of the Diuinitie, yet shall they neuer be able to equalize their fruition to this infinitie, which remaines still infinitly infinite beyond their capicitie.

4. And at this the Blessed SPIRITS are rauished with two admirations, first at the infinite beautie which they contemplate, secondly, at the Abisse of the infinitie, which remaineth to be seene in this same beautie. O God how admirable is that which they see! but ô God how much more ad∣mirable is that which they see not! And notwith∣standing, THEO, the most sacred beautie which they see being infinite, it doth entirely satisfie and satiate them, and enioying it with content, ac∣cording to the rancke which they hold in heauen,

because God's amiable prouididence hath so de∣termined it, they conuerte the knowledge they haue of not possessing, or not being totally to possesse their obiect into a simple compla∣cence of admiration, in which they haue a soue∣raigne ioye to see that the beautie they loue is so infinite, that it cannot be totally knowen, but by it selfe: For in this doth the Diuini∣tie of this infinite Beautie, or the Beautie of this infi∣nite Diuinitie consist.

The end of the third Booke.