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AS good ground hauing receiued the seede, doth render it in its season with an hundred fold, so the heart that hath
taken complacence in God, cannot hinder it selfe from presenting another complacence to God. None pleaseth vs, whom we desire not to please. Fresh wine doth for a time refresh the drinkers, but as soone as it is heated in the receiuers sto∣make it mutually heats it, and the more the sto∣make heat's it, the more it heat's the stomake. True loue is neuer vngratefull but striues to please the, in whom it is pleased; and thēce is that louing conformitie, which makes vs such as those that we loue. The most deuote and most wise king Salo∣mon, became foole and Idolater, while he loued women that were fooles and Idolaters, and serued as many Idols, as did his wiues. For this cause the Scripture termes those men effeminate that despe∣ratly affect women in qualitie of women, because Loue metamorphiseth men into women, in man∣ners and behauiour.
2. Now this metamorphos••s is made insensibly by the complacence, which hauing got entrie into our heart, begets another, to present it vnto him of whom we had it. They saie there is a little land beast in the Indies, which takes such a delight to accōpainie fish in the sea, that by often swimming with them it becomes a fish, and of a beast of the land, a beast of the sea. So by often delighting in God, we become conformable to God, and our will is transformed into that of the Diuine Maie∣stie, by the complace which it takes therein. Loue saieth S. Chrysostome, either finds or makes simi∣litude; The example of such as we loue, beares a sweete and imperceptible rule ouer vs, an au∣thoritie not to be perceiued: It is necessarie either
to imitate or forsake them. He, that being taken with the delight of perfumes, enters into the per∣fumers shop, receiuing thence the pleasure which he takes to smell those odours, perfumes himselfe, and going out, communicats to others part of the pleasurs which he receiued spreeding amongst them the sent of the perfumes which he had con∣tracted: our heart together with the pleasurs which it taketh in the thing beloued, drawes vnto it selfe the qualitie thereof: for delight opens the heart, as sorrow shuts it; wherevpon the holy Scripture often vseth the word dilate, insteede of reioyce. Now the heart being opened by pleasure, the impressions of the qualities whereof the plea∣sure depends, finds easie passage into the heart, and together with them, such others as are in the same subiect, though distastfull vnto vs creepe in through the throng of pleasurs, as he that wanted his marriage garment, got into the banquet a∣mongst those that were adorned▪ So Aristotl's schollers were delighted in stutting with him and Plato's went crooked in the back in imitation of their Maister. There was a certaine woman, as Plutarke reporteth, whose imagination, and ap∣apprehensiō through sensualitie laye so open to all things, that beholding a Blackamors picture she conceiued a child all black by a Father extreamely white: and the fact of Iacobs yewes, will serue for a proofe of this. In fine the pleasure which one takes in a thing, is a certaine Herbinger which lodgeth the qualities of the thing which pleaseth in the Louers heart. And hence it is that holy Cō∣placē•••• doth trāsforme vs into God whō we loue
and by how much greater the complacence is, by so much the transformatiō is more perfect: so the Saints that loued ardently, were speedily and per∣fectly transformed, loue transporting and transla∣ting the conditions and qualities of the one heart into the other.
3. It is a strang, yet a true thing; put two Luts together which are vnison, that is, of the same sound, and accord, and let one play vpon the one of them: the other, though not touched, will re∣sound to that which is played on; the conueniē∣cie which is betwixt them, as by a naturall loue causing this correspondance. We haue difficultie to imitate such as we hate euen in good things; not would the Lacedemonians follow the good coun∣sell of the wicked, vnlesse some honest man pro∣nounced it after them. Of the contrarie side, one cannot be keept, from cōforming himselfe to such as he loueth. In this sense, as I thinke, the great Apostle saied that the Law was not made for the Iust mā: for in truth, the Iust mā is not Iust, but inso much as he hath Loue; and if he haue Loue, there is no neede to presse him by the rigour of the Law: Loue being the most pressing Doctour, and Solli∣citour, to vrge the heart which it possesseth, to obay the will and intentiō of the Beloued. Loue is a Magistrat which executs his authoritie, without voicing it, without Pursuiuāts, or Sergants, by this mutually complacence, by which as we take plea∣sure in God, so also, we desire to please him. Loue is the Abridgment of all Diuinitie, which made the ignorance of Paules, Antonies, Hilario••s, Si∣meons, Francises, so holily learned, without
bookes, Maisters, or Art. By vertue of this holy Loue, the Spouse may pronounce with assurance; My Beloued is wholy myne by the Complacence wherwith he doth please, and feede me; And I by Beneuolence am wholy his, wherewith I pleas•• ād feede him. My heart is fed in taking pleasure in him, and his is fed, in that I take pleasure in him, for him: He feeds me iust as a holy shepheard his deare yewe amidst the Lillies of his perfectiōs; in which I take pleasure; And I, as his deare yewe, paie him the milke of my affections, by which I striue to please him. Whosoeuer doth truely feede in God, desires faithfully to please God, and to conforme himselfe vnto him, to th'end he might please him.
1. COmplacence then drawes into our hearts the feelings of diuine perfections, accor∣ding as we are capable to receiue them, (like as the Myrrour receiues the Sūns picture, not accor∣ding to the excellencie and amplitude of this great and admirable Lampe, but with proportion to the glasse its largnesse and capacitie) and therby we become conformable to God.
2. But besids this, LOVE OF BENEVOLENCE
brings vs to this holy conformitie by another meanes; LOVE OF COMPLACENCE drawes God into our hearts; but the LOVE OF BENEVOLENCE darts our hearts into God, and by consequence all our actions and affections, most louingly dedicating and consecrating thē vnto him: for Beneuolēce de∣sires that all honour, all Glorie, ād acknowledgmēt possible should be rendred vnto God, as a certaine exteriour good which is due to his Goodnesse.
3. Now this desire is practised according to the complacence which we take in God, as follo∣weth. We haue had an extreame Complacence to perceiue that God i•• soueraignely GOOD, ād there∣fore, by the LOVE OF BENEVOLENCE, we desire that all the Loues which we can possibly imagine, may be imployed to loue this Goodnesse entirely. We haue taken delight in the soueraigne excellen∣cie of God's perfection; and therevpon we desire that he should be soueraignely loued, honored, ād adored. We haue bene ioyed to consider, how God is not onely the first beginning, but also the last end, Authour, Conseruour, and Lord of all things; for which reason we wish that all things should be subiect to him by a soueraigne obe∣dience. We see Gods will soueraignly perfect, vpright, iust, equall; and vpon this consideration our desire is, that it should be the rule and soue∣raigne law of all things, and that it should be ob∣serued, kept and obayed by all other wills.
4. But note THEO: that I treate not heare of the obedience due vnto God, as he is our Lord and Maister, our Father and Benefactour: for this kind of obedience belongs to the vertue of Iustice, not
to Loue. No, it is not this I speake off for the pre∣sent: for though there were no Hell to punish the wicked, nor Heauen to reward the good, and that we had no kind of obligation, nor dutie to God (be this saied by imagination of a thing impossi∣ble, and scarcE imaginable) yet would the LOVE OF BENEVOLENCE moue vs to render all obedience and submission to God by election and inclina∣tion, yea by a sweete violence of Loue, in conside∣ration of the Soueraigne Bountie, Iustice and equi∣tie of the Diuine will.
5. Doe not we see, THEO: that a maide by a free choice proceeding from the LOVE OF BENE∣VOLENCE, doth subiect herselfe to her husband, to whom, otherwise she ought no dutie? Or that a gentleman, submits himselfe to a forraine Prince's command or else giues vp his will into the hands of the Superiour of some religious Order, which he is content to vndertake?
6. Euen so is our heart conformed to Gods, when by holy Beneuolence we throw all our affe∣ctions, into the hands of the diuine will, to be tur∣ned ād directed by it, to be moulded ād formed to the good liking thereof. And in this point the profoundest obedience of loue is placed, which hath no neede of being spurred by minaces or re∣wards, nor yet by lawes and commandements; for it preuents all this, submitting it selfe to God, for the onely perfect goodnesse which is in him, where by he deserues that all wills should be obedient vnto him, subiect, and vnder his power, confor∣ming and vniting themselues to his diuine inten∣tions, in and through all things.
1. VVE doe sometimes consider God's will as it is in it selfe, and finding it entirely holy and good, it is an easie thing for vs to praise, blesse, and adore it, and to sacrifice our owne, ād all other creaturs wills to it's obseruāce in this diuine Exclamation: THY WILL BE DONE IN EARTH AS IT IS IN HEAVEN. At other times we con∣sider God's will in the particular effects thereof; as in the euents that touch vs, and accidents that befall vs; and finally in the declaration and mani∣festation of his intentions. And albeit that God in very deede hath but one most singular and most simple will, yet doe we designe it by different names, according to the varietie of the meanes whereby we know it, by which varietie also we are diuersly obliged to conforme our selues to it.
2. Christian doctrine doth clearely propose vnto vs the Truthes, which God willeth that we should beleeue; the goods that he will haue vs hope for; the paines which he will haue vs to dread; that which he will haue vs to loue; the comman∣dements which he will haue vs to obserue; and the Coūcells which he desireth we should follow.
And all these are called God's SIGNIFIED WILL; be∣cause he hath signified and made manifest vnto vs, that his will and meaning is, that all these should be beleeued, hoped for, feared, loued and practi∣sed.
3. Now for as much as this signified will of God, proceeds by way of desire, and not by way of absolute will, we haue power either to follow it by obedience, or by disobedience to resist it: for to this porpose God makes three acts of his will; He willeth, that we should haue power to resist; he desireth that we resist not; and yet leaues it to vs to resist if we please. That we haue power to resist, depends of our naturall condition, and libertie; that we doe resist proceedes from our ma∣lice; that we doe not resist, is according to the di∣uine Bounties desire. And therefore when we doe resist, God contributs nothing to our disobediēce, but leauing our will in the hand of her Libertie, permits her to make choice of Euill. But when we obay, God contributs his assistance, inspiration and grace: for permission is an actio of the will, which of it selfe is barren, sterill, and fruitlesse, and is as it were a passiue action, which acteth not, but onely permits action: desire contrariwise is an actiue action, frutefull, fertill, which doth ex∣cite, inuite and vrge. Wherefore God, desirous that we should follow his signified will, doth sol∣licite, exhort, incite, inspire, aide, and succour. But in permitting vs to resist, he doth nothing but simply leaue vs to our owne wills, according to our free election, contrarie to his desire and in∣tention. And yet this desire is a true desire: for
how can one more truely expresse the desire he hath to giue his friend a heartie welcome, then to prouide for his sake a good and excellent ban∣quet, as did the king in the Euangelicall Parable; and then to inuite, vrge, and in a manner to com∣pell him by praiers, exhortations, pursuits, to come, sit downe at the table, and eate. Verily he that should by force of armes open his friends mouth, crame meate into his throte, and make him swallow it, should not bestowe a friendly en∣tertainemēt vpon his friend, but should vse him like a beast, and a cram'd Capon. This kind of fa∣uour, would be offered by way of inuitation, re∣monstrance, and sollicitation, not violently and forcibly thrust vpon a man; and thēce it is practi∣sed by way of desire, not of absolute will. Now it goes after the same manner in the signified will of God: for in it, God doth desire with a true desire, that we should doe that which he declares; and to this effect he doth prouide vs of all things necessa∣rie, exhorting and vrging vs to make vse of them. In this kind of fauour, one could desire no more: and as the sunne-beames remaine Sunnne-beames notwithstanding that they are reiected, and re∣pulsed by some obstacle; so God's signified will remaines the true will of God, though it be resi∣sted; true it is, it hath not the effects which it would haue, being seconded.
4. The conformitie then of our heart to the signified will of God, consisteth in this, that we should will that which the diuine goodnesse doth signifie vnto vs to be his intention beleeuing ac∣cording to his doctrine, hoping according to his
promises, fearing according to his threats, louing and liuing according to his ordinances, and ad∣uertissements, to which all the protestations which we make thereof in the holy Ceremonies of the Church doe tend. Hence we stand while the Gos∣pell is red, as being readie to obay the holy signi∣fication of Gods will contained therein. Hence we kisse the booke at the Gospell side, in adora∣tion of the sacred word which doth declare his heauenly will. Hence many Saints mē and women carried in the old time in their bosoms the Gos∣pell written, as an Ephitheme of Loue as it is re∣ported of S. CICILE. And indeede S. MATHEWES Gospell was found vpon S. BARNABIES breast written with his owne hand. Wherevpon in the auncient Councells in the midst of the assemblie of Bishops, they erected a Throne, and put vpon it the Booke of the holy Gospells, which repre∣sented the person of our Sauiour, king, Doctour, Directour, Spirit of all the Councells, and of the whole Church, so much did they reuerence the signification of Gods will, expressed in this holy booke. Certes that great Myrrour of Pastours S. CHARLES, Archbishop of Milau neuer studied the holy Scripture, but bare head and vpon his knees, to testifie with what respect we are to reade and heare the signified will of God.
1. GOd hath signified vnto vs so diuersly, and by so diuerse meanes, that his will was that we should all be saued, that none can be ignorant of it; to this purpose he made vs to his owne Image by Creation, and himselfe to our Image and likenesse by his Incarnation; after which he suffered death to ransome and saue all mankind, which he performed with so much loue, that as the great S. DENIS Apostle of France racounteth, he saied vpon a day to the holy man Carpus, that he was ready to suffer an other passion to saue mā∣kind, and that this would be pleasant vnto him, if it could be done without any mans offence.
2. And although all are not saued, yet is this will the tru•• will of God, who doth worke in vs according to the condition of our and his nature. For his Bountie moues him liberally to commu∣nicate ••nto •••• the succours of his grace, to bring vs to the felicitie of his glorie: but our nature re∣q•••••• that his liberalitie should leaue vs in libertie to make vse of it to our saluation, or to neglect it to o••r damnation.
3. I haue demanded one thing saied the Pro∣phet, and it is that which I will demand for euer,
that I may see the delightes of our Lord, and vi∣site his temple. But what are the delightes of the soueraigne Goodnesse, but to poure out and com∣municate its perfections? Verily his delightes are to be with the children of men to showre his grace vpon them. Nothing is so agreeable and delight∣full to free Agents, as to doe their owne will. Our Sanctification is the will of God, and our Saluation his good pleasure; nor is there any dif∣ference at all betwixt good pleasure and Good li∣king, or consequently betwixt good-liking and goodwill: yea the will which God hath to aduan∣tage man, is called good, because it is amiable, propitious, fauorable, agreeable, delicious; and as the Grecians after S. PAVLE saied, it is a true PHI∣LANTROPIE, that is, a beneuolence, or a will en∣tirely affectionate to men.
4. All the celestiall Temple of the Triumphāt and Militant Church doth resound on euery side the delicious Canticles of God's loue towards vs. And the Sacred bodie of our Sauiour, as the most holy Temple of his Diuinitie, is wholy adorned with markes and tokens of this Beneuolence; so that in visiting the Diuine Temple, we behold the louely delightes which he takes to doe vs fauours.
5. Let vs then a thousand times a day behold this louing will of God, ād grounding ours there∣in, let's deuotely crie-out. O Bountie infinitly sweete, how amiable is thy will! How de∣sirable thy fauours! Thou created vs for an eternall life, and thy motherly breast swolen in the sacred dugges of an incomparable loue, abounds in the milke of mercy, whether it
be to pardon sinners, or perfect the Iust. Ah why doe not we then glew our wills to thyne, as a child is locked to the nible of his mothers dugge, to lucke the milke of thy eternall benedictions.
6. TH••O: we are to will our Saluation, in such sort as God will's it, and he wills it by way of de∣sire; must not we then following his desire inces∣santly desire it? Nor doth he will it onely, but in effect enables vs with all necessarie meanes to at∣taine it: we then, in sequele of the desire we haue to be saued, must not onely desire, but in effect accept all the graces, which he hath prouided for vs, and presents vnto vs. It is sufficient to saie I de∣sire to be saued, yet it is not sufficient to saie, I de∣sire to embrace the meanes conuenient to the at∣taining of saluation, but we must with an absolute resolution desire and embrace the grace which God bestowes vpon vs: for our will must necessa∣rily correspōde to God's. And whereas Gods will giues vs the meanes to saue our selues, we ought to receiue them; as we ought to desire saluation, in such sort, as God desires it, and vs.
7. But it fals often out that the meanes to come to Saluation considered in grosse, and in ge∣nerall, are according to our hearts liking, but considered by peecemeale, and in particular, they are dreadfull to vs: for haue we not seene the poore S. Peter, prepared to vndergoe all kind of torments in generall, yea death it selfe to follow his Maister, and yet when it came to the deede doing, and performance, waxe pale, tremble, and at the word of a simple maide, denie his Maister? Euery one deemes himselfe able to drinke our Sa∣uiours
CHALICE with him, but when indeede it is presented vnto vs, we flie, and forsake all. Things proposed in particular, make a more strong im∣pressiō, and more sensibly wound in the Imagina∣tion. And for this reason we gaue aduice in the INTRODVCTION, that after generall affections, one should descend to particular ones, in holy Medi∣tation. Dauid accepted particular afflictions as an aduancement to his perfection, when he sunge in this wise. O Lord how good it is for me that thou hast humbled me, that I might learne thy iu∣stifications. So also did the Apostles reioyce in their tribulations, in that they were held worthy to endure ignominie for their Sauiours name.
1. THe desire which God hath to make vs ob∣serue his Commandements is extreame, as the whole Scripture doth witnesse: and how could he better expresse it, then by the great reward which he proposeth to the obseruers of his law, together with the wonderfull punishments which he doth minace to such as shall violate the same? This made Dauid crye out, ô Lord, thou hast very much commanded thy Commandements to be kept.
2. Now LOVE OF COMPLACENCE beholding this Diuine desire, desires to please God in obser∣uing it: The LOVE OF BENEVOLENCE, which sub∣mits all to God, doth also submit our desires and wills to this, which God hath signified vnto vs; whence doth spring, not onely the obseruance but euen the Loue of the Commandements which Dauid doth extoll in the 118. Psalm. in an extra∣ordinarie straine, which he seemes onely to haue done vpon this occasion.
O how thy holy law to me is deare, It dayly theames my pen, and thoughts doth hold! And how ô Lord thy Testimonies beare Away my heart, as Topase set in gold! If honie be compared to thy sweete WORD, Honie turn's gale, and doth no sweetes afford.But to stirre vp in vs the Loue of the Commande∣ments, we must cōtemplate their admirable beau∣tie: For as there are workes which are bad, be∣cause they are prohibited; and others prohibited because they are bad: so there are some that are good, because they are commanded; and orthers; are commanded because they are Good, and most profitable: so that all of them are exceeding good and amiable, the commandement enriching with goodnesse, such as were not otherwise good, and giuing an excesse of goodnesse to such as in them∣selues were good without being commanded. We doe not receiue euen that which is good in good part, being presented by an enemies hand. The Lacedemonians would not follow a solide and wholsome aduise comming from a wicked person, till it were aduised them againe by a good man.
Contrariwise, a friends present is alwayes grate∣full. The sweetest Commandements become bitter, when they are imposed by a tyrannicall and cruell heart which turnes againe to be most amiable, being ordained by Loue. Iacobs seruice seemed a Royaltie vnto him, because it proceeded from Loue. O how sweete, and how much to be desired is the yoake of the heauenly Law, esta∣blished by so amiable a king?
3. Diuers keepe the commandements, as sicke men take downe potions, more through feare to die damned, then pleasure to liue according to our Sauiours liking. But as some persons, haue an aduersion from phisike, be it neuer so agreeable, onely because it beares the name of phisike, so there are some soules, that abhorre things com∣manded, onely because they are commanded. And there was a certaine man found, who hauing liued in the great towne of Paris for the space of fourescore yeares, without euer going out of it, as soone as it was enioyned him by the king that he should remaine there the rest of his dayes, he went abrode to see the feilds, which in his whole life time before he neuer desired.
4. On the other side, the louing heart Loues the commandements, and by how much more hard they are, by so much they are more agreeable because they doe more perfectly please the Belo∣ued, and are more honorable vnto him. It sends out and sings hymnes of ioye, when God doth teach it, his Commandements and iustifications. And as the Pilgrime who merrily sings on his way, add's the paine of singing to that of going, ād yet
doth indeede by this surplus of paine vnwearie himselfe, and lighten the difficultie of the way; Euen so the sacred Louer finds such content in the Commandements, that nothing doth so much ease and refresh him, as the gracious loade of Gods Commandements. wherevpon the holy Psalmist cryes out. O Lord thy iustifications or Comman∣dements, are delicious songs to me in this place of my pilgrimage. They saie that Mules and horses being loaden with figges, doe presently fall vnder their burthen, and loose their strength: More sweete thē the figge is the law of our Lord: but bru¦tall mā, who is become as a horse or Mule without vnderstanding, looseth courage, and finds not strength to beare this amiable burthen. But as a branch of AGNVS CAS••VS doth keepe the Trauel∣ler that beares it about him from being wearie, so the Crosse, Mortification, the yoake, the Law of our Sauiour who is the true CHAST LAMBE, is a burthen, which doth vnwearie, refresh and re∣create the hearts that Loue his diuine Maiestie. There is no paine in the thing beloued, or if there be any, it is a beloued paine. Paine mix∣ed with loue, hath a certaine tart-sweetenesse, more pleasant to the pallate, then a thing purely sweete
5. Thus then doth heauēly Loue conforme vs to the will of God, and makes vs carefully obserue his commandements, as being the absolute desire of his diuine Maiestie, whom we desire to please. So that this complacence with its sweete and amiable violence, doth forerunne the necessitie of obaying that which the law doth impose vpon
vs, conuerting the necessitie into dilection, and the whole difficultie into delight.
1. A Commandement doth argue a most entire and absolute will in him that giues it. But Counsell doth onely signifie a WILL OF DESIRE: A Commandement doth oblige vs; Counsell onely incits vs: A Commandement makes the Trans∣gressours thereof culpable; Counsell makes onely such as follow it not, lesse laudable. Those that violate Commandements deserue Damnation; those that neglect Counsells deserue onely to be-lesse glorified. There is a difference betwixt com∣manding, and commending vnto ones care; in cō∣manding we vse authoritie to oblige, but in com∣mending vnto ones care, we vse curtisie to egge and incite. A Commandement doth impose neces∣sitie, Counsell and recommendation incits vs to that which is more profitable. Obedience corres∣ponds to Commandements, beliefe to Counsells. We follow Counsell with intention to please, and Commandements least we might displease. And thence it is, that the LOVE OF COMPLAC••NCE which doth oblige vs to please the beloued, doth by consequence vrge vs to follow his Counsells: and
the LOVE OF BENEVOLENCE, which desires that all wills and affections should be subiected vnto him, procurs that we doe not onely will that which he ordaines, but also that which he counsells, and to which he doth exhort: like as the Loue and respect which a good child beares vnto his Father, makes him resolue to liue not onely according to the Commandements which he doth impose, but euen according to the desires and inclinations which he doth manifest.
2. Counsell is giuen in fauour of him to whom it is giuen, to th'end he might become perfect: If thou wilt be perfect, saied our Sauiour, goe, sell all that thou hast, giue it to the poore, and follow me.
3. But a louing heart doth not receiue Coun∣sell for his owne profit, but to be conformed to his desire, who giues him Counsell and render him homage to his will: and therefore he receiues not Counsells, but in such sort as God desires, nor doth God desire that euery one should obserue all Counsells, but such onely as are conuenient, ac∣cording to the diuersitie of persons, times, occa∣sions, strength, as charitie requires: for she it is, that, as Queene of all vertues, of all the Comman∣dements, of all the Counsells, and to be short of all lawes, and all Christian workes, doth giue them all, their ranke, order, time, and worth.
4. If thy assistance be truely necessarie to thy Father or mother to be able to liue, it is no time then to practise the Counsell of betaking thy selfe into a Monasterie: for Charitie doth ordaine, that thou goe actually to put in execution the
Commandement of honoring, seruing, aiding and succouring thy Father, and Mother. Thou art a Prince, by whose posteritie the Subiects to thy crowne, are to be conserued in peace, and assured against tyrannie, sedition, ciuill wars; and there∣fore the occasion of so great a good, doth oblige thee to beget lawfull successours in a holy Mar∣riage. It is either not to loose Chastitie, or at least, to loose it chastly, while for loue of Charitie, it is sacrificed to the publick good. Art thou weake and wauering in thy health, and doth it exact great maintenance? doe not then voluntarily vndertake actuall pouertie, for thou art prohibited by Cha∣ritie. Charitie doth not onely forbid house-hol∣ders to sell and giue it to the poore, but doth euen command them, honestly to gather together that which is requisite for the education, and sustenta∣tion of their wife, children and seruants: as also kings and Princes to lay vp treasures, which being kept together by a laudable frugalitie, not gotten by tyrannicall trikes, doe serue for wholsome pre∣seruatiues against the visible enemie. Doth not S. Paule Counsell such as are married, that the time of Praier being ended, they should repaire to the well ordered course of their houshold af∣faires?
5. All the Counsells are giuen to perfect christian people, but not to perfect euery christian in par∣ticular. There are circūstances which makes them so times vnprofitable, sometimes perilous, impos∣sible, sometimes hurtfull to some men, which is one of the reasōs, why our Sauiour saied of one of the Counsells, which he would haue to be vnderstood
of them all. He that can take, let him take, as though he had saied, according to S. HIEROMS ex∣positions, he that can winne and beare away the honour of chastitie as a prize of reputation, let him take it, for it is exposed to such as shall rūne valliantly. Euery one then, cannot; that is, it is not expedient for euery one, to obserue all the Counsells which as they are granted in fauour of Charitie, so is she the rule and measure by which they are executed.
6. Hence it is that vpon Charities order, Monkes and Religious are drawen out of their Cloisters, to be made Cardinalls, Prelats, Curats yea sometimes they are euen ioyned in matrimo∣nie for a kingdoms repose, as I haue alreadie saied. And if Charitie make those leaue their Cloister, that had tyed themselues therto by solemne vowe, by better reason and vpon lesse occasion, one may by the authoritie of the same Charitie, counsell many to liue at home, to keepe their meanes, to marrie, yea to turne soldiers and goe to warrs, which is so perilous a profession.
7. Now when Charitie incites one to pouertie, ād recals āother; whē she stirrs vp one to marriage and others to continencie; when she shuts one vp in a Cloister, and makes another quit it, she is not liable to giue any man an accompt of her deede: for she hath fulnesse of power in Christian lawes, as it is written. Charitie can doe all things; she hath a compleat prudence, according to that: Charitie doth nothing in vaine. Yet if any will contest, and demand a reason of her fact, she will bouldly make answere. That it is needefull for her
lord: All is made for Charitie, ād Charitie for God. All must serue her, and she none: no she serues not her well-beloued, whose seruant she is not, but his spouse, whom she doth not serue, but Loue, for which cause, we are to take her order, how to exercise Councells: for to some she will appoint Chastitie, without pouertie; to others obedience and not chastitie; to others fasting but not Almes deedes; to others Almes deedes, and not fa∣sting; to others sollitarinesse, not the charge of a Pastour; to others conuersation and not sollitarinesse. In fine she is a sacred water, by which the garden of the Church is fertilized; and though she haue but one colour, without colour, yet the flowres which she makes spring haue euery one their different colour. She makes the Martyrs redder thē the Rose; virgins whiter then the Lillie; some she dies with the fine violet of mortification; others with the yellow of marriage-care, imploying diuersly the Coun∣sells, for the perfections of such soules as are so fortunate as to liue vnder her conduct.
1. O THEO: how amiable is this Diuine will! ô how amiable and desirable it is! ô Law wholy of Loue, and for Loue! The Hebrewes by
the word peace vnderstand the collection and per∣fection of all good things, that is, Felicitie: and the Psalmist cries out, that a plentifull PEACE doth abound in those that loue the law of God, and that they stumble not; as though he would saie, o Lord what delightes are in the Loue of thy Commandements! the heart that is possessed with the Loue of thy law is possessed of all de∣licious sweetenesse. Certes the great king, whose heart was made according to the heart of God, did so inly tast the perfect excellencie of the Di∣uine Decrees, that he seemes to be a Louer caught with the beautie of this Law, as with the chast Spouse and Queene of his heart, as appears by his continuall praises thereof.
6. When the heauenly Spouse would expresse the infinite sweetenesse of her diuine Spouses per∣fums: thy name, saieth she vnto him, is an oynt∣ment poured forth, as though she saied, thou art so excellently well perfumed, that thou seemest to be all perfume, and that thou art more fitly termed oyle and perfume, then anoynted and perfumed. So the Soule that loueth God, is so transformed into the Diuine will, that it merits rather to be called Gods will, then obedient and subiect to his will: whence God saieth by Isaie, that he will call the Christian Church by a new name, which the mouth of our Lord will pronounce, imprint, and engraue in the hearts of his faithfull; and then, ex∣plicating this name, he saieth, it shall be, MY WILL SHALL BE IN IT; as though he had saied, that such as are not Christians euery one hath his owne will, in the midst of his heart, but euery one of our Sa∣uiours
true children, shall forsake his owne will, and shall haue onely one Mistresse, regent and vniuersall will, which shall quicken, gouerne and direct all soules, hearts and wills: and the name of honour amongst christians, shall be no other; but THE WILL OF GOD IN THEM, a will which will rule ouer all wills, and transforme them all into herselfe: so that the will of Christians, and the will of Christ, are but one onely will; which was perfectly verified in the primitiue Church, when, as saieth the glorious S. Luke, in the multitude of the faithfull, there was but one heart, and one soule: for he meanes not there to speake of the heart that animats our bodie, nor of the soule which doth animate the heart with a humane life: but he speakes of the heart which giues our soules a heauenly life, and of the soule that animats our hearts with a supernaturall life; the singular hearts and soules of true Christians, which are no other thing then the will of God. Life, saieth the Psal∣mist, is in the will of God, not onely for that our temporall life depends of the diuine pleasure, but because our spirituall life, is placed in the obser∣uance thereof, wherby God liues and raignes in vs, making vs liue and subsist in him. Contrariwise the wicked, from ages, that is, alwayes, haue broken the yoake of the Law of God, and haue saied I will not obay, wherevpon God saieth, that from their mothers wombe, he named thē Trans∣gressours ād Rebells: and speaking to the king of Tyria, he doth reproch him, that he had placed his heart as the heart of God: for a reuoulting spirit, will haue his heart to be its owne Maister, and his
owne will to be Soueraigne, as the will of God. He will not haue the Diuine will to raig••e ouer his, but will be absolute and without controwle. O eternall God doe neuer permit that! But effect that not my will, but thine be done. Alas we are in this world not to worke our o••ne, but the will of the Bountie which put vs there. It was written of thee ô Sauiour of my soule, that thou didst the will of thy eternall Father, and by thy soule her first humane act of willing at the instant of thy conception, thou didst louingly embrace this law of the diuine will, and placedst it in the midst of thy heart, there to raigne and haue dominion for euer. Ah who will blesse my soule with the hap∣pinesse to haue no will but the will of God!
7. Now when our Loue is exceeding great to∣wards Gods will, we are not content to do the Diuine will onely which is signified vnto vs by the Commandements, but also we put our selues vnder obedience to follow counsells, which are onely giuen vs, to the more perfect obseruing of the Commandements, to which they haue a cer∣taine reference, as S. THOMAS saieth excellently well. O how excellent is his obseruance of the prohibition of vniust pleasurs, who at once, doth renounce the most iust and legitimate delights! How farre is he frō coueting another mans Goods who doth reiect all riches, yea euen such, as holily he might haue conserued? How farre is he frō pre∣ferring his will before Gods, who to performe the will of God, doth submit himselfe to the will of a man.
8. Dauid vpon a day was in his Campe; and the
Philistian Garrison in Bethleem: now he made a wish, saying, ô that some would present me with a draught of water out of the Cisterne which stads at Bethleēs Port! And behold he had no sooner saied the word, but three braue Caualeers did set out, prepared thēselues for the exploit, passed through the enemies troupes, wēt to the Cisterne of Beth∣leem, drew water, and brought it to Dauid; who seeing the hazard to which these gentlemen had exposed themselues to content his appetite, he would not drinke that water purchased at the pe∣rill of their blood and life, but poured it out in sacrifice to the eternall God. Ah marke I beseech you THEO: the feruour of these Caualeers to their Maisters seruice and liking! They fled, and broake the rankes of their enemies with a thousand dan∣gers of loosing themselues, to complie with one onely simple desire, which their king intimated vnto them. Our Sauiour whē he was in this world, declared his will in diuers occurrences by way of Commandement; in others, he onely signified it, by way of desire: for he did highly commend chastitie, Pouertie, Obedience and perfect resig∣nation, the abnegation of ones owne will, wid∣dowhoode, fasting, ordinarie Praier; and what he saieth of Chastitie, that, he that could winne the prise, should beare it away, he saied sufficiently of all the other Counsells; At this desire of his, the most generous Christians, put themselues vpon the Course▪ and maugre all opposition, restlesse lust and difficulties, they haue arriued at holy per∣fection, submitting themselues vnder the strict obseruance of the kings desires, and by this
meanes beareing away the crowne of Glo∣rie.
9. Verily, as witenesseth the Diuine Psalmist, God doth not onely heare the Praiers of his faithfull, but euen their very desire and the meere preparation of their hearts to praie; so fauorable and forward he is to doe the will of those that Loue him. And why shall not we then by recipro∣cation be so iealous in the point of performing Gods holy will, that we should not onely effect his Commands, but euen that also which we know he liketh, and wisheth? Noble soules neede no other spurre to the vndertaking of a designe, then to know it is the desire of their Beloued. My soule, saied one of them, dissolued when I heard my be∣loued speake.
1. THe words in which our Sauiour exhots to pretend and tend to perfection, are so for∣cible and pressing, that we cannot dissemble the obligation we haue to engage our selues in that designe. Be holy, saieth he, because I am holy. He that is holy let him be yet more sanctified; and he that is iust, let him be yet more iustified. Be per∣fect, as your heauenly Father is perfect. For this cause, the great S. BERNARD writing to the glorious S. GVARINE Abbot of Aux, whose
life, and miracles haue left so sweete an odour in this Diocese; the iust man, quoth he, doth neuer saie, enough; he doth still hunger and thrist after Iustice.
2. Truly THEO: as for temporall goods, no∣thing doth suffice him who is not sufficed with that which is sufficient: for what can suffice a heart that holds not a sufficiencie sufficient? but touching spirituall goods, he that is sufficed with that which doth suffice, hath not that which doth su••fice, since a true sufficiencie in diuine things, consisteth partly in desire of abundance. God in the beginning commāded the earth to bring forth greene herbs such as seedeth, and that euery tree should beare fruite, hauing seede each one accor∣ding to his kind.
3. And doe not we see by experience, that plāts and fruits are not come to their full groth and maturitie till they begin to seede and haue Pipins, whence other trees and plants of the same kind doe sprīg? Neuer doe vertues come to their perfect stature ād abilitie in vs, till such time as they beget in vs a desire of progresse, which, as spirituall seede, serues to the production of new degrees of vertue. And me thinks the earth of our heart is cō∣manded to bring forth the plants of vertue, which beare the fruits of good works euery one in his kind, and which haue the seedes of a desire and re∣solution to encrease and aduāce in the way of per∣fection. And the vertue, that beares not the seede or Pipin of this desire, is not yet come to her groth and maturitie. Thou wilt not then, saieth S. BER∣NARD to the sluggard, a better thy selfe in perfe∣ction?
No nor yet grow worse? nor yet that ve∣rily. Why then, dost thou desire neither to amend nor paire. Alas poore man thou wouldst be that, which thou canst not be. Euen in the wide world there is nothing stable and constant, yet of man it is saied more particularly, that he neuer re∣maines in one estate. He must either goe forward, or else he goes backward.
4. Nor doe I, more then S. BERNARD, affirme, that it is a sinne not to practise the Counsells, no verily THEO: for it is the proper difference betwixt Commandements and Counsells, that Comman∣dements doe oblige vs vnder paine of sinne, Coun∣sell doth onely inuite vs without paine of sinne. Yet doe I bouldly auerre that to contemne the pretention of Christian perfection is a great sinne, and yet greater to contemne the inuitation by which our Sauiour cals vs to it, but it is an insup∣portable impietie to contemne the Counsells and meanes, which our Sauiour markes vs out to the attaining of it. It were an Heresie to saie, that our Sauiour had not giuen vs good Counsell; and a blasphemie to saie to God, withdraw thy selfe from vs, we will not know thy wayes. But it is a horrible irreuerence done to him, that with so much loue and delight did inuite vs to perfection, to saie, I will not be holy, or perfect; nor will I any larger portion of thy Beneuolence, nor will I follow the Counsells which thou giuest me to fru∣ctifie therein.
5. We may indeede without offence, not follow the Counsells, for the affection we beare another way, as for example, it is lawfull for a man, not to
sell what he possesseth, nor giue it to the poore, because he hath not the courage to make so entire a renunciation: It is also lawfull to marrie, be∣cause one loues a wife, or otherwise hath not strength of mind necessarie to vndertake the warre which must be waged against the flesh. But to make profession that one will not follow the Coū∣sells, nor any one of them, cannot be done without contempt of him that giues them. Not to follow the Counsell for that one hath an intention to marrie, is not euill done, but so to marrie as to pre∣ferre marriage before chastitie, with heritikes, is a great contempt either of the Counsellour, or of his Counsell. To drinke wine, against the Doctors aduise when one is ouercome with thrist, or with a desire to drinke, is not properly to contemne the Doctor nor his aduise: but to saie I will not follow the Doctors aduise, must necessarily proceede frō some bad opinion one harbours of him. Now as concerning men, one may often contemne their Counsell without contemning them, because to esteeme that a man doth erre, is not to contemne him. But to reiect and contemne Gods Counsell, cannot spring but from a conceite we haue, that he hath not Counselled vs well, which cannot be thought but by a Spirit of Blasphemie, as though God were not wise enough, to know, or good enough to will to giue good aduise. We may saie the same of the Counsells of the Church, which by reason of the continuall assistance of the holy ghost, which doth instruct and conduct her in all truth, can neuer giue euill aduise.
1. Allthough all the Euangelicall Counsells cannot, nor ought not to be practised by euery Christian in particular; yet is euery one ob∣liged to loue them all, they being all very good. If you haue the Megrim, and the smell of muke doe anoie you, will you therefore disauowe that this smell is good and delightsome? If a Robe of gold be not fit for you, will you thence saie, that it is worth nothing? or will you throw a ring into the ••urt, because it fits not your finger? Praise, there∣fore THEOT: and dearely affect all the Counsells, that God hath giuen vnto men. O blessed be the Angell of the high Coūsell for euer, together with the Coun••ell he giues, and exhortations he makes to man! The heart is cheared vp with oyntments and good smells, saieth Salomon: and by the good Counsell of a friend, the soule is calmed. But of what friend, and of what Counsells doe we speake? ô God, it is of the friend of friends: and his Coū∣sells are more delight••ull then honie. Our friend is our Sauiour, his Counsells are to saue vs.
2. Let vs reioyce, THEO: when we see others vndertake the Counsells, which either we cannot, or ought not to obserue: Lets praie for them, blesse, fauour, and assist them. For Charitie doth oblige vs not onely to loue our owne good, but that also, which is good for our neighbour.
3. We may sufficiently testifie our loue to all the Counsells, if we deuotely obserue such as are sutable to our calling, for euen as he that beleeues an Article of Faith, before God reuealed it in his word, published and declared it by the Church, cannot misbeleeue the others: and he that ob∣serues one Commandement, for the pure Loue of God, is readie to obserue the others, when occa∣sion shall be offered. So he that doth loue and prize one Euangelicall Counsell, because it came from God, he cannot but loue all the others con∣sequently, being they are also from God. Now we may with ease practise many of them, though not all of them together; for God deliuered many, to the end euery one might obserue some of them: nor doth there passe a day, wherein we haue not some occasion thereof.
4. Doth Charitie require, that to assist thy Fa∣ther or mother, thou shouldst liue with them? conserue notwithstanding a loue and affection to your recollection, let your heart liue at your Fa∣thers house, so farre forth as is requisit, to acquit your selfe of that which Charitie doth order. Is it not expedient, your qualitie considered, that you should conserue perfect chastitie? keepe it at least in such sort as you may, without violating charitie. Who cannot doe all, at least let him doe a part: you
are not obliged to looke after him that hath of∣fended you; for it is his part to come to himselfe and to you to giue you satisfaction, since he began the iniurie and outrage: yet goe, THEO: follow our Sauiours Counsell, preuent him in good, render him good for euill, cast vpon his head and heart burning coales, proofes of Charitie, that may wholy burne him, and force him to a reconcilia∣tion. You are not bound by rigour of law, to giue almes to all the poore you meete, but onely to such as are in extreamitie. Yet following our Sauiours Counsell, cease not to giue to euery poore bodie that you light on, hauing still a respect to your owne condition, and to the true exigent of your affaires. You haue no obligation to make any vow at all; yet bouldly make some, such as shall be iud∣ged fit by your Ghostly Father for your aduance∣ment in Diuine Loue. You haue free libertie to vse wine within the termes of decencie; yet follo∣wing S. PAVLES Counsell to Timothie, take onely so much; as is requisit to comfort your sto∣make
5. In Counsells there are diuers degrees of per∣fections; To lend to such poore people as are not in extreame want, is the first degree of the Coun∣sell of Almes-deedes, to giue them some what, is a higher; a higher yet to giue them all: but the hi∣ghest of all to dedicate ones owne person to their seruice. Hospitalitie out of the termes of extreame necessitie is a Counsell. To entertaine strangers, is the first degree of it; but to stand in cōmon pas∣sages with Abraham, to inuite them, is a degree higher; and yet higher then that, to seate one selfe
in a place of danger to harbour, aide and waire vpon passengers. Herein the great S. BERNARD of Menthon borne in this diocese did excell, who being extracted from a noble house, did for di∣uers yeares inhabit the shelues and topes of our Alpes, established there a cōpanie to serue, lodge, assist and preserue pilgrims and passingers from the danger of tempests, who might often perish amidst the stormes, snow, and thunder-clapes, were it not for the Hospitalls which this great friend of God erected and founded vpon two moun∣tains, which taking their names from him, are called, GREAT S. BERNARD, in the Bishopricke of Sion, and LITTLE S. BERNARD, in the Bishoptike of Tharētise. To visite the sicke, which are not in extreame necessitie, is a laudible Charitie, to serue thē, is yet better: but to consecrate a mans selfe to their seruice, is the excellēcie of that Coūsell, which the Clarks of the visitatiō of the sicke doe exercise by their proper institute, ād many Ladies in diuers places, imitating the great S. SANSON, a gentleman and Phisition of Rome, who at Constantinople, where he was made Priest, with a wonderfull charitie deuoted hīselfe to the seruice of the sicke in a hospitall which he began, and which the Em∣perour Iustinian did raise and accomplish, by the imitation of S. CATHARINE of Sienna, and Genua, of S. ELIZABETH of Hungarie, and of the glorious friends of God S. FRANCIS, and the B. IGNATIVS of Loyola, who in the beginning of their Orders, performed this exercise, with an incomparable spirituall feruour and profit.
6. Vertues haue then a certaine extent of per∣fection,
and commonly we are not obliged to pra∣ctise them in the hight of their excellencie. It is sufficient to goe so farre in the practise of thē, that we doe indeede practise them▪ But to make a fur∣ther passage, and gaine ground in perfection, is a Counsell, the acts of heroicall vertues not being ordinarily commanded, but counselled onely. And if vpon some occasion we find our selues obliged to exercise them, it is by reason of some rare and extraordinarie exigent, which makes them neces∣sarie to the conseruation of Gods grace. The hap∣pie Porter of the Prison of Sebastia, seeing one of the fortie which were thē martyred, loose courage and the crowne of Martyrdome, tooke his place, without being pursued, and made the 40. of those glorious and Triumphant Souldiers of Christ. S. ADAVCTVS seeing S. FELIX led to Martyrdome, and I, quoth he, (none at all vrging him) I am also a Christian as well as he whō you haue in your hāds, ād worshipe the same Sauiour; ād with that kissing S. FELIX he marched with him to martyrdome, and was beheaded. Thousands of the auncient Martyrs did the like; and hauing it equally in their power to auoyd or vndergoe martyrdome without offēce they choosed rather generously to vndergoe it, then lawfully to auoyd it. In these, Martyrdome was an heroicall act of force and constancie, giuen them by a holy excesse of Loue. But when it is necessarie to endure Martyrdome or to renounce Faith, Martyrdome it doth not cease to be Martyr∣dome, and an excellent act of loue and vallour: yet doe I scarcely thinke it is to be termed an he∣roicall act, not being elected by any excesse of
Loue, but by force of the law, which in that case commands it. Now in the practise of heroicall acts of vertue, is placed the perfect Imitation of our Sauiour, who as the great S. THOMAS saieth, had all the vertues in an heroicall manner, from the first instant of his conception, yea I would wil∣lingly adde more then heroicall, since he was not simply more then man, but infinitly more then man, that is, true God.
1. THe sunne-beames in lightening doe heate, and in heating doe lighten. Inspiration is a heauenly raie, which brings into our hearts a burning light, by which at once we doe both see good, and are inflamed with a desire to pursue it. Euery thing that liues vpon the face of the earth, is benūmed with winters cold; but vpon the re∣turne of the springtime withall heate, they returne to their wonted motion. Beasts of the earth rūne more swiftly; birds flie more quickly, and chaunt more merrily; and plants doe put out their leaues and fruite more pleasantly. Without inspirations our soules would lead an idle, blasted and fruit∣lesse
life, but at the arriuall of the Diuine raies of inspirations, we perceiue a light mixed with a quickning heate, which doth illuminate our vn∣derstanding, excitate and animate our will, ena∣bling her with strenght to will and effect the good appertaining to eternall health. God hauing for∣med mans bodie of the slyme of the earth, as Moyses saieth, he breathed into his face the breath of life, and man became a liuing soule, that is, he became a soule that gaue life, motion and opera∣tion to the bodie. And the same eternall God, doth breath and blow into our soules the inspirations of a supernaturall life, to the end that, as saieth the great Apostle, they might become quickning Spirits, that is, Spirits that make vs liue, moue, feele and worke the workes of grace; so that he who gaue vs being, giues vs also operation. Mans breath doth warme the things it enters into, wit∣nesse the Sunamits child, to whose mouth the Prophet Eliseus hauing laied his, and breathed vpon him, his flesh waxed hote; and it is a Maxime of experience. But touching the breath of God, it doth not onely heate, but also giue a perfect light, his Spirit being an infinite light, whose vitall breath is called Inspiration, for so much as by it the Diuine Goodnesse doth breath vpon vs, and inspire vs with the desires and intentions of his owne heart.
2. Now God doth inspire vs by infinite meanes, S. ANTONIE, S. FRANCIS, S. ANSELME, and a thou∣sand others, had frequent inspirations by the sight of crearurs: preaching is the ordinarie meanes: but sometimes, such as the word profits not, are
taught by tribulation, according to the Prophet: vexation shall giue vnderstanding in the Hearing, that is, such as by hearing the heauely menaces against the wicked, doe not amend, shall be taught the truth by the euents and effects, and by the gripe of affliction become wise. S. MARIE Egip: was inspired by the sight of our Ladies picture; S. ANTONIE by hearing the Ghospell, which is red at Masse; S. AVGVSTINE, vpon the relation of S. AN∣TONIES life; The Duke of Gandie by looking v∣pon the dead Empresse; S. PACOMIVS by an Ex∣ample of Charitie; The B. Ignatius Loyola in rea∣ding the Saints liues; S. CYPRIAN (not the great Bishope of Carthage, but a lay-man, yet a glorious Martyr) was touched in hearing the diuell confesse his owne impotencie ouer such as are confident in God. When I was a young youth at Paris, two scholers whereof the one was ā Heretike, deboistly passing the night in the Suburbs of S. Iames, heard the Carthusiās ringe to Matins, ād the Heretike as∣kīg the other why they rūg, he related vnto hī with what deuotion they celebrated the Diuine office in that holy Monasterie· ô God, quoth he, how diffe∣rēt is the practise of those Religious frō ours! They performe the office of Angels, and we that of brute beastes: and desiring the day after to see, that which by his companions relation he had learnt, he found the good Fathers on their formes as a companie of marble statues, ranged a long the wall in their hollow seates, immoueable to all a∣ction, but singing of Psalmes, which they perfor∣med with a truly angelicall attention and deuo∣tion, according to the custome of this holy Order;
So that this poore youth wholy rauished with ad∣miration was taken with the exceeding consola∣tion which he tooke to see God so well worship∣ped amongst Catholikes, and resolued, which af∣terward he fulfilled, to put himselfe into the Church her bosome, his true and onely Spouse, who had visited him in his inspiration, while he was laied on the infamous bed of abomina∣tion.
3. O how happie are they that keepe their hearts open to holy inspirations, which are neuer awāting to any, so farre forth as they are necessarie to liue well and deuotely, according to each ones condition of life, and holily to complie with the duties of their profession: for as God by nature doth furnish euery beast with the instincts which are necessarie to their conseruation, and to the exercise of their naturall qualities; so if we resist not Gods grace, he bestowes on euery one of vs inspirations necessarie for our life, operation and spirituall conseruation. O Lord, saied the faith∣full Eliezer, here I stand at this fountaine, and the daughters of the inhabitāts of this Citie will come forth to draw water: the yoūg girle then to whom I shall saie, let downe thy pitcher that I may drinke, and who shall answere, Drinke, yea and I will also giue to thy Camells; she it is whom thou hast prepared for thy seruant Isaac. THEO: Eliezer giues her onely to vnderstand that he himselfe would drinke: but the faire Rebecca obeying the inspiration which God of his clemencie bestowed vpon her, doth offer withall to water his Camells. Hence she became holy Isaac's wife, daughter-in-law
to the great Abraham, and grand-mother to our Sauiour. Certes the soules which are not con∣tented with effecting that which the heauenly Spouse requires at their hands by his Commande∣ments and Counsells, but doe also promptly com∣plie with sacred inspirations, are those, whom the Eternall Father hath prouided for Spouses to his well-beloued Sonne. And concerning the good Eliezer, hauing no other grounds to discerne her amongst the daughters of Haran, a towne of Na∣chor, who was desined for his Maisters sonne, God reueals it vnto him by inspiratiō. When we are at a non-plus, and humane helps doe faile vs in our perplexities, God doth then inspire vs, nor will he permit that we should erre, while we humbly o∣beye: I will saie no more of these necessarie inspi∣rations, hauing often alreadie spoken of them in this worke, as also in the Introduction.
1. THere are certaine Inspirations which tend onely to an extraordinarie perfection of the ordinarie exercises of Christian life. Charitie
towards poore infirme people is an ordinarie ex∣ercise with true Christians, yet an ordinarie exer∣cise which was practised by S. FRANCIS with an ex∣traordinarie perfection, as also by S. Catharine, of Sienna, when she licked and sucked the vlcers of the Leprous and Cankred; and by the glorious S. LEWES when bare-head and vpon his knees, he serued the sicke, whereat an Abbot of Cisteau loosed himselfe in admiration, seeing him in this posture, handle and dresse the running and can∣kered wounds of a miserable wretch: as it was also a very extraordinarie exercise, that the holy Mo∣narke should serue the most abiect and vile poore people at table, and eate their leauings. S. HIE∣ROME, entertaining in his Hospitall at Bethleem the Pilgrims of Europe, who fled the persecution of the Goths, did not onely wash their feete, but descended euen so low as to wash and rub their Camels leggs, imitating Rebecca whom we lately mentioned, who did not onely draw water for Eliezer, but for his Camells also. S. FRANCIS did not onely practise pouerrie in an extreamitie, as is knowen to all, but euen exercised simplicitie in the like measure. He redeemed a lambe fearing it should be put to slaughter, because it represented our Sauiour: he bore a respect almost to all Crea∣turs, in respect of their Creatour, by an vnac∣customed, yet most prudent simplicitie. Now and then he would busie himselfe to withdraw wormes out of the way, least some in passing, should trāple thē vnder their feete, remēbring that our Sauiour had compared himselfe to the worme. He called the Creaturs his brothers and sisters, by a cer∣taine
admirable consideration, which loue sugge∣sted vnto him. S. ALEXIS, a gentleman of a noble descent, practised in an excellent manner the ab∣iection of himselfe, liuing vnkowen for the space of 17. yeares, in his Fathers house at Rome, in the nature of a poore pilgrime. All these inspirations were for ordinarie exercise, which notwithstan∣ding were practised with extraordinarie perfe∣ction. In this kind of inspiration, we are to ob∣serue the rules which I gaue for desirs, in the In∣troduction. We must not striue to practise many exercises at once, and vpon a sodaine: for it is of∣ten a trike of the enemye, to moue vs to vnder∣take and begin many desines, to th'end that ouer∣whelmed with the multiplicitie of businesse, we might accōplish nothing, but leaue all vnfinished: yea sometimes he doth suggest vnto vs a desire, to vndertake to begin some excellent worke, which he foresees we will not accomplish, to deturne vs from prosecuting a worke lesse excellent, which we had easily performed; for he cares not how ma∣ny purposes and onsets be made, so that nothing be effected. He will not hinder the mysticall wo∣men, that is the Christian soules, to bring forth men-children, no more then Pharao did, prouided that their groth be preuented by slaughter. Con∣trariwise, saieth the great S. Hierome, amongst Christians we doe not so much note the begin∣ning as the end. One must not eate so much, that he cannot disgest it. The Spirit of guile stayes vs in the beginnings, and makes vs content with the florishing spring-time; but the Diuine Spirit ne∣uer moues vs to reflect vpon our beginnings, saue
to attaine the end; neuer to make vse of the flowres of the spring, but with intention, to en∣ioye the ripe fruites of the Summer, and Autumne.
2. The great S. THOMAS is of opinion, that it is not expedient, to make many consultations and long deliberations touching the desire one feeles in himselfe to enter into a good and well or∣dered Religion and not without reason: For Religion being counselled by our Sauiour in the Gospell, what needs much consultation? It is suf∣ficient to make one good one, with a few friends, who are prudent, and conuersant in such a busi∣nesse, and such as may assist vs to make a short and solide resolution. But after we haue once de∣liberated and resolued, as well in this matter, as in any other that appertaines to Gods seruice, we must be constant and vnuariable, without permit∣ting our selues to be shaken by any apprehēsion of a greater good; for oftentimes, saieth the glorious S. BERNARD the Diuell makes vs rūne the riot, and to draw vs from the effecting of one good, he pro∣poseth vnto vs some other good, that seemes bet∣ter, which after we haue set vpon, to diuert vs from that againe, he presents a third, being wil∣ling that we should often begin, so we neuer come to an end. Nay one is not euen to goe from one order to another without very waightie motifes, saieth S. THOMAS, following the Abbot Nesto∣rious, cited by Cassian.
3. I will borrow a fine similitude of S. Anselme writing to Lanzon: As a plant often transplanted can neuer take roote, nor consequently come to perfection, and rēder the wished fruite; so the soule
that doth transplant her heart from one desine to another, cannot profit, nor come to the true groth of her perfection; since perfection is not found in beginnings, but in accomplishments. Ezechiel's holy beasts went whither the ouer bearing-furie of their spirits carried them, nor did they in going looke backward, but each of them went on out right before them: Wee are to goe whither the in∣spiration moues vs, not turning about, or retur∣ning backe, but tēding thither, whither God hath turned our face, without looking ouer our shoulder. He that is in a good way, let him worke his saluation. It happens sometimes that we for∣sake the good, to seeke the better, and that ha∣uing forsaken th'one, we find not the other: Bet∣ter is the possession of a smale treasure alreadie found, then the pretention of a farre greater, which is yet to be sought for. The inspiration is to be suspected, which moues vs to quit a present good which we enioye, to purchase a better we know not when. A young Portugaise, called Francis Bassus, was admirable, not onely for Diuine elo∣quence, but also for the practise of vertue vnder the discipline of S. PHILIPE NERIVS in the Con∣gregation of the Oratorie at Rome: Now, he per∣swaded himselfe that he was inspired to leaue this holy Societie, to put himselfe in a formall Order, which also he resolued vpon; But the B. PHILIPE being present, while he was receiued into the or∣der of S. DOMINIKE, he wept bitterly. Wherevpon being demanded by Francis Marie Tauruse, who was afterwards Archbishop of Sienna and Cardi∣nall, why he shed teares? I deplore, quoth he, the
losse of so many vertues: and indeede this young man, who did so excell in wisdome and pietie in the Congregation, after he was become a reli∣gious man, was so inconstant and fickle, that tos∣sed with many desires of noueltie and change, he gaue afterwards great and grieuous scan∣dall.
4. If the Fowler goe straight to the Partridge nest, she will come before him and coūterfaite her back to be broken, or that she is lame, and raysing her selfe vp as though she would take a great flight, she will tumble downe of a sodaine, with show that she is able to doe no more, to thēd that the Fowler, being busied in looking after her, whom he thinks with ease to catch, may not light on her little ones in the nest, but as soone as he hath pursued her a while, and thinkes he is vpon the point of catching her, she escapes by flying away. So the enemye, seeing a man by Gods in∣spiration vndertake a profession and manner of life most proper for his aduancements in heauenly Loue, persuads him, to enter into some other way, more perfect in appearance; but hauing put him out of his first way, he makes him by little and little apprehend the second way impossible, proposing a third; that so keeping him occupied in the cōtinuall enquirie of diuers and new meanes of perfection, he may hinder him from making vse of any, and consequently from attaining the end which he seekes for, which is perfection. Young hounds loose the sent at euery double, and rūne counter: but the old and well sented hounds neuer rūnes counter, but keepes still the same sent
they are vpon. Let euery one then, hauing once found out Gods holy will touching his vocation, stick to it holily and louingly, practising therein fitting exercises, according to the order of discre∣tion, and with the Zeale of perfection.
1. THus then THEO: we are to behaue our selues in the inspirations, which are no otherwise extraordinarie, then in that they doe moue vs to practise ordinarie Christian exercises, with an extraordinarie feruour and perfectiō: but there are other inspirations called extraordinarie, not onely because they make the soule passe the bonds of an ordinarie proceeding, but also moue a man to actions contrarie to the lawes, rules and common customes of the most holy Church: and which therefore are more admirable then imi∣table. The holy Damsell called by the Historians Eusebia the strang, left Rome, her natiue soyle, and putting her selfe in mans attire, with two girles more, tooke shipe to goe by Sea to Ale∣xandria, and thence to the Ile of Co, where fin∣ding
themselues sure, they put on againe their womans habit, and returning to Sea, they went to the towne Mylasla in Car••••, whither the great S. PAVLE, who had found her in Co, and had ta∣ken her vnder his spirituall protection, led her, and where afterwards, being made Bishop, he did so piously direct her, that she erected a Monaste∣rie, and dedicated it to serue the Church in quali∣tie of DIACONESSES, (as in those dayes they were named) with such feruour of Charitie that in the end she died a Saint, and by a number of miracles which God did by her Relikes and intercessions, was acknowledged for such. To put on an attire, proper to a diuers Sexe, and in a disguised manner to expose ones selfe to a iourney together with men, doth not onely passe the extraordinarie rules of Christian modestie, but is euen contrarie to them. A certaine young man hauing giuen his mother a kicke with his foote, touched with a liuely repentance confessed it to S. ANTONIE of Padua; who to imprint the horrour of his sinne more deepely in his heart, saied vnto him, amōgst other things, my child, the foote which serued for an instrument of wickednesse, would deserue to be cut off for so great a trespasse: which the youth tooke in so good earnest, that being returned home to his mother, transported with the feeling of contrition he cut of his foote: the Saints words had not had such force, according to their ordina¦rie qualitie, vnlesse God had added his inspiration therevnto; yea an inspiration so extraordinarie, that it was esteemad rather a temptatiō, if the mi∣racle of his reunited foote, caused by the Saints
benediction had not authorised it. S. PAVLE the first Hermite, S. ANTONIE, S. MARIE EGIPTIACA, did not inhabite the vast wildernesse, where they were depriued of hearing Masse, communicating▪ and confessing, yea of all direction and assistance being young people, without a strong inspiration. The great SYMEON STYLITE led a life, that neuer mortall creature would haue dream't of, or haue vndertaken without an heauēly instinct and assi∣stance: SAINT IOHN Bishop surnamed SILEN∣TIARIVS forsaking his Bishoprike without the knowledge of any of his Clergie, passed the rest of his dayes in the Monasterie of Laura, nor was there after, any newes heard of him. Was not this contrarie to the rule of keeping a holy Resi∣dence? And the great S. PAVLINE, who sold him∣selfe to ransome a poore widowes sonne, how could he doe it following the ordinarie lawes, since he was not his owne, but by his Episcopale consecration, belonged to the Church, and the Common? The Virgins and wiues who being pursued for their beautie, with voluntarie wounds disfigured their faces, that vnder the maske of an holy deformitie, they might conserue their cha∣stitie, did they not, in apparēce, prohibited things?
2. Now the best marke of good inspirations in generall, and particularly of extraordinarie ones, is the peace and tranquillitie of the heart that receiues them: for though the holy Ghost be truely violent, yet is his violence sweete, deli∣cate and peaceable; he comes as a blast of winde, and as an heauēly thunder-clape, but he doth not ouerthrow the Apostles, he troubles them not;
the feare which they had in hearing the noyse, was of no continuance, but was sodainly followed with a sweete assurance. So that this fire, seates it selfe vpon each of them, where it giues and takes a sacred repose: and as our Sauiour is called a peaceabl•• o•• gentle Salomon, so is his Spouse ter∣med Sunamite, calme, and Daughter of Peace: and the voice, that is, the inspiration of God, doth not in any sort disquiet or trouble, but drawes her so sweetely, that he makes her soule deliciously melt and runne into him: My soule, quoth she, melted when my Beloued spoke; and though she be warlike and Martiall, yet is she withall so pea∣ceable, that in the discord of weapons and warrs, she maintaines the concord of an incomparable melodie. What can you see, saied she, in the Suna∣mite, but troupes of armed men? Her armies con∣sist of troupes, that is, of concords, and singers, and her troupes are armed men, because the wea∣pons of the Church, and of the deuote soule, are no other thing then Praiers, Hymes, Canticles, and Psalmes. So that seruants of God, which had the most high and sublime inspirations, were the most milde and peaceable that the world had. A∣braham, Isaac, Iacob, Moyses are enstyled the most milde amongst men; Dauid is famous for his mild∣nesse. Whereas Contrariwise the Euill Spirit is turbulent, rough, stirring: and those that follow hellish suggestions, apprehending them to be hea∣uenly inspirations, are commonly easily knowen, being disquieted, headie, fierce, enterprisers and sticklers in affaires, who vnder the cloake of Zeale, doe turne all topce-turnie, censure all the
world, chide euery one, find fault with all things; they are a people that will not be directed, by or condiscend to any, they will beare with nothing, but exercise the passions of selfe-loue vnder the title of Zeale of Gods honour.
1. HOly humilitie is inseparably adioyned to the peace and sweetenesse of heart. But I doe not terme a complementall ranging of words, gestures, and kissings of the ground, obeissance▪ inclinations, humilitie, being done as it often fals out, without any inward sense of our owne abie∣ction, and of the iust conceite we make of our neighbour: for these are but the vaine amusemēts of a weake braine, and are rather to be termed fantomes of humilitie, then humilitie.
2. I speake of a noble, reall, pithie, and solide humilitie, which makes vs supple to correction, pliable and prompt to obedience. While the in∣comparable Simeon Stylite was yet a Nouice at Toledo, he could not be stirred by his Superiours aduise, who sought to reclame him from the pra∣ctise of so many strang austerities, by which he was inordinatly cruell to hīselfe, so that at lēgth he was turned out of the Monasterie vpon it, as one that
was incapable of the mortificatiō of the mīd, ād too much addicted to that of the bodie: but beīg recal∣led againe to the Monasterie, ād become more de∣uote ād prudēt in spirituall life, his behauiour was quite other, as in the ensuing action he declared: for the Hermits which were disperced in the neigh∣bour Deserts of Antioche, hauing notice of the extraordinarie life which he led vpon the Pillar, in which he seemed to be either an earthly Angell or a neauenly mā, they dispatched a Deputie, with order to speake vnto him from them as followeth. Why dost thou, Simeon, leauing the high way of perfection, which so great and holy Forerunners haue troden, follow another, vncouth, and farre different from all that hath bene seene or heard to this day? Simeon forsake the Pillar, and sort thy selfe with others, as well in their manner of life, a•• in their methode of seruing God, vsed by our ho∣ly Auncesters. In case Simeon, yeelding to their aduise, and condescending to their pleasures, should shew himselfe readie to descend, they had charged the Deputie, to leaue him in his libertie to perseuer in his present manner of life, because his obedience, saied those good Fathers, gaue as∣surance, that he enterprised this kind of life, by the diuine inspiration: But in case he should resist, and despising their exhortations he would follow his owne will, they resolued to withdraw him thence by violence, and force him to forsake his Pillar. The Deputie being come to the Pillar, he had not so soone performed his Embasie, but the great Simeō without delay, whithout reserue, without replie at all, began to descend, with an o∣bedience
and humilitie worthy of his rare Sancti∣tie. Which when the Deputie saw, stay saied he, ô Simeon, remaine there, perseuer constantly, take courage, pursue thy enterprise valliantly; thy stay vpon this pillar is from God.
3. But marke, I pray you THEO: how these aunciant and holy Ancorets, in their generall meeting, foūd no surer markes of an heauēly in∣spiration, in so extraordinarie an occurrence, as was this holy Stylits life, then to find him simple, sweete, and tractable, vnder the lawes of holy o∣bedience: and indeede God blessing the Submis∣sion of this great man, gaue him the grace to per∣seuer thirtie whole yeares vpon the top of a Pillar 36. cubits high, hauing before passed 7. yeares vpon others, of 6. 12, and 20. foote high, as also vpon the sharpe point of a rocke, in a place called Mander. Thus this birde of Paradice, kee∣ping aboue without touching the ground, was a a Spectacle of Loue to the Angels, and of admira∣tion to mortalls: In obedience all is secure, out of it, all is doubtfull.
4. When God inspires a heart, he moues it first to obedience, but was there euer a more no∣table and sensible inspiration, then that which was giuen to the glorious S. Paule? and the principall peece of it was, that he should repaire to the Ci∣tie, where he should receiue from Ananias his mouth, what he was to doe: This Ananias, a very famous man, was, as S. Dorothie saieth, the Bishop of Damas. Whosoeuer saieth that he is inspired, and yet refuseth to obey his Superiours, and follow their Counsell, is an Imposture. All the
Prophets and Preachers that euer were in∣spired, did alwayes loue the Church, alwayes ad∣hered to her Doctrine, alwayes were Proued by her, nor did they euer announce any thing so constantly as this truth, that the lipps of the Priest, should conserue knowledge, and that frō his mouth one was to demande the lawe; so that Extraordinarie missions are diabolicall illu∣sions, not heauenly inspirations, vnlesse they be acknowledged and approued by the Pa∣stours, which are of the ordinarie mission. For so Moyses and the Prophets are reconciled, so SAINT FRANCIS, SAINT DOMINIKE, and the other Fathers of Religious Orders, were called to the succour of soules by an extraordinarie inspi∣ration: Marrie, they did so much more humbly and cordially submit themselues to the Sacred Hie∣rarchie of the Church. In fine the three most assu∣red markes of lawfull inspirations, are PERSEVE∣RANCE, against inconstancie and lightenesse; PEACE and sweetenesse of heart, against vnquietnesse and sollicitude; HVMBLE OBEDIENCE against obstinacie and humourousnesse.
5. And to conclude all that we haue saied tou∣ching the vnion of our will with Gods will which is called signified; almost all the hearbs which beare yellowe flowres, yea Cicorie also which beares blewe ones, doe still turne towards the Sūne and goe about with it, while the HELIOTROPIVM doth not onely in its flowres, but euen in its leaues also followe this great light; So all the Elect doe turne the very flowre of their heart, which is obe∣dience to the commandements, towards the di∣uine
will; but soules taken with holy Loue, doe not onely eye this diuine Goodnesse by obedience to the Commandements, but euen by the vnion of all their affections, following this heauenly sunne in his Round, in all that he doth Command, Conunsell, and inspire, without reserue or exce∣ption at all: whence they may saie with the holy Psalmist, Lord thou hast held my right hand, and in thy will thou hast conducted me, with en∣crease of thy glorie thou hast receiued me; as a beast I am become with thee, ād I am alwayes with thee; for as a well broken horse, is easily handled, fairely and duely brought into any posture by him that rides him; so the Louing soule is so plia∣ble to Gods will, that he doth with her what he pleaseth.
1. SAINT BASILE saieth, that Gods will is made cleare vnto vs, by his ordinances or com∣mandemēts, and that then there is no deliberation to be made: for we are simply to doe that which is ordained. So that for all other things, we haue freedome to choose, as we list, what likes vs; though we are not to doe all that is lawfull, but that onely which is expedient: and that finally to discerne securely what is expedient, we are to fol∣low
our prudent Ghostly Father's aduise.
2. But THEOT: I am to premonish you of a troublesome temptation, which crosseth the way of such soules as are carried on with a great desire of doing that which is most according to Gods will. For the enemy at euery turne of a hand, will put them to their wits end, to discouer whether they are rather to doe this or that; for example, whether they should eate with their friend, or no; whether they should weare gray or blacke clothes whether they should fast Friday, or Saturday; whether they should recreate, or abstaine from it, consuming therein much time; and while they are busie, and breake their heads to descerne the better, they idly spend the time, in which they might doe many good offices, farre more to Gods glorie, then their descerning betwixt good and better, wherein they are musing.
3. We vse not to waigh euery smale peece of money, but such onely as are of importance: Tra∣ding would be too troublesome, and would burne too much day, if we were to waigh pence, far∣things, halfe farthings &c. Nor likewise are we to waigh, euery pettie action, to know whether it be of more value then others. Yea there is often times a kinde of superstition in this precise inqui∣sition: For to what end should a mā make difficul∣tie, whether it were better to heare masse in one Church then another, to spinne then to sow, to giue Almes to a man then to a woman? It is not good seruice done to a Maister, to spend as much time to consider what is to be done as to doe the things which is to be done. We are to propor∣tion
our attention to the consequence of the thing we are to vndertake. It were a superfluous care, to vse as long a deliberation about a iorney of one day, as for one of 6. or 8. hundred miles.
4. The choice of ones vocation, the proposi∣tion of a businesse of great consequence, a labour full of difficultie, or subiect to great expences: the chang of ones place of abode, election of conuer∣sations, and the like, deserue a serious ponder a∣tion which accords best with the will of God. But in little and dayly exercises wherein the fault is ne∣ther of moment, or irreparable, what neede is there to chant a QVANTA PATIMVR by engaging ones attention in importune consultations? To what end should I put my selfe vpon the racke, to learne whether God would rather that I should saie the Rosarie or our Ladies Office, since there can be no such difference betwixt them, that a GRAND-IVRIE should be impannelled vpon it? That I should rather goe to visite the sicke in the hospitall, then to VESPERAS. That I should rather goe to a Sermon, then to a Church where there are Indulgences; commonly there is no such re∣markable thing in the one more then the other, that the matter requires any great deliberation: we must walke simply, not subtily in those occur∣rēces, and as S. BASILE, freely doe that which licks vs best, without wearying out our wits, loosing our time, and running hazard of disquiet, scru∣ples, and superstitiō. Now my meaning is alwayes, where there is no great disproportion betwixt the two workes, and where there occurrs no circum∣stance more considerable in the one then th'other.
5. And euen in matters of moment we are to vse a great humilitie, and not to thinke we can fish out Gods will by force of examination, and subtilitie of discourse; But hauing implored the light of the holy-Ghost, applied our cōsideration to the search of his good pleasure, taken our Di∣rectours counsell, and of two or three spirituall persōs more if they chāced to be there we must ab∣solutly resolue and determine in the name of God, neuer after to call our choice in question, but de∣uotely, peaceably and constantly to vndergoe and improue it. And albeit that the difficulties, temp∣tations, and the diuersitie of euents which crosse the execution of our designe, might make vs doubt whether we had made a good choice; yet must we remaine constant, not waighing all this. Yea we are to consider, that if we had made an o∣ther choice, we had peraduenture bene an hundred times worse; besides, that we wot not whether it be God's will that we should be exerci∣sed in consolation or desolation, in peace or in warre. The resolution being once holily vnder∣taken, we are neuer to doubt of the holinesse of the execution; for vnlesse it be our fault there can be none: to doe otherwise is a notable marke of selfe-Loue, of childishnesse, or bransicknesse.