and false money, there is alwayes some good mixed with the bad; so in these unclean spirits, there is an Intellectuall nature of it self very good, which hath been corrupted by sinne. God cannot but love in them all that is his, as much as he detesteth all which pro∣ceedeth from their rebellion: But if there be any thing lovely in creatures so miserable and forsaken, which is worthy to entertain the heart of God; how can we have an Aversion against so many other things which rest (as yet) in innocency?
It is an admirable thing, that the heart of God is as the Father of Harmonies, and doth within it self ac∣cord things the most opposite. For, we know all the world in this sovereign being, is more beautifull, better coloured, and more flourishing then it is in it self; yet there is no contrariety. Water resisteth not fire; heat, cold; drought, moisture; because it is a Sanctuary of Peace, where all diversities conclude in Unity. Greek Histories make mention of certain Temples, as was that of Adonis, wherein lions were tractable; that might come to passe from the industry of men, and not out of the virtue of the place, as Elian the Historian supposeth: but here we must say, The bosome of God is a true temple of Peace, which makes lions familiar with lambs, and which uniteth all to it self.
But to witnesse unto us, beside, the intention which God hath to dispose us to sympathy, hence is it, that not satisfied to have united all the parts of the world, as those of an Egge, he giveth even to creatures insen∣sible, certain Bands and dumb Amities, which causeth them to seek one after another, and to link themselves together by complacence, as we see to happen in the load-stone and iron, in the amber and the straw, whe∣ther it be done by a substantiall form which is hidden from us, or whether it be by transpiration and effluxi∣on of their substances, as the Philopher Empedocles thought; and which is more, if this sovereign Work∣man permit Antipathy among creatures, he hath re∣duced all to the good of community, since it serves for the conservation of Species which compose the beauty of his Universe. So the contrariety between the Lamb and the Wolf is a perfect incitement to the conservati∣on of this creature, necessary for humane life.
Some one may here say, that by perswading too much, I perswade nothing: for, if we admit sympathy for all which God hath created, we then must love serpents and poisons; we must miserably satisfie our hunger with all impure viands, which cannot be done without destroying the principles of nature which ne∣cessarily hath its Appetites to good, and its Aversions from many things contrary unto it. To that I answer, we cannot wholly live without Sympathy and Anti∣pathy: For we well know that the knowledges of the Senses, of the Imagination, of the Understanding come to us by the help of Species which represent unto us, the quantity, figure, form, habit, motion, and rest of things; but above all, the accord, and dissonance from whence commonly arise in our soul two affections, the one of Dilatation, and the other of Restriction: For as the soul dilates and spreadeth it self to things which are delightfull to it; So it draws back, and foldeth it self up at the sight of all is unpleasing to it, very well witnessed even in the members of the body, which ex∣tend or contract themselves, according as matters are agreeable or disagreeable to the heart. We do not here intend to stifle all the first motions which are not in our power, insomuch as they are invincible and in∣evitable. It were to no purpose to make long dis∣courses to a man to exhort him, not to have some small quaking in his body, when on a sudden cold water is thrown upon him, or not to wink with his eyes when a glittering sword is presented, as it were to strike him, or not to have some dizzinesse in the head, by beholding a precipice from a place on high: For all that is naturall, and may happen to men the most moderate.
We do not likewise say, that we must not flie, not onely by the first Motives of Nature, but also out of Election and Reason, all that which is hurtful to the bo∣dy and health. No man (saith the Apostle) hateth his own flesh, but cherisheth and entertaineth it as long as he can, therein imitating the tendernesse of affection which Jesus Christ hath for his Church. I adde, that it is not also my intention to perswade, that one should not seek, in the care of his life, things the most commodious, so much as Justice and Reason will per∣mit. We must bear with servitude (saith this fore∣alledged Oracle) if we be engaged in this condition, but if one can become free, I advise him rather to make choice of liberty. Yet we are not ignorant, but that there are many good men who by the power of virtue afflict their bodies, and preferre contempt above all which the world esteemeth, that they may conform themselves to the suffering of our Saviour.
But to rest within the limits of Civii life, I say, that although we may innocently use the bles∣sings of God, and put nature to its small pittances; yet we must take heed of becoming too suspicious, too nice, and too apprehensive of those things which are not according to our appetites; for other∣wise there happen great disturbances, and irksome con∣fusions of mind which thrust the health of our soul into uncertainty.
First, when a spirit is too much tied to its skin, and too much bent to flie all the contrarieties of nature; it is very beggarly and suppliant towards its body, which is not done without much care: For life being re∣plenished with great and little incommodities, from which Kings themselves cannot be wholly exempt: If one apprehend them too much, he must live like a man who would perpetually shut his eyes for fear of flies, and imploy (almost) all his time which is so precious in the service of the flesh.
Secondly, God for punishment of this nicenesse, will suffer that all we most fear shall happen to us: a man many times falleth into mischiefs even by fearing them. Death seems to be onely for cowards, and when one seeks for liberty by unworthy wayes, then he is invol∣ved in rhe greatest servitude.
Thirdly, one is in danger to fall into much discou∣ragement and into sad despair, when he sees himself slipped into matters troublesome and very vexing, since he sought to avoid the lightest. For which cause the Sages counsel us, willingly to accustome our selves a little to evill, and of our own accord to harden our selves, to the end, that when it shall come, ne∣cessity may make that more supportable, which we have already assayed by prudence. We ow nothing to flesh to live according to flesh, saith S. Paul: and S. Hierome in the Epistle he wrote to Aglasius, clearly giveth him to understand, That the Profession of Christianity is not a Profession nice and lazy; a true Christian every day beareth the Crosse, and renounceth himself. S. Bernard said as much in one of his Sermons upon the Canticles: Fly (saith he) to your beloved per∣secutour, that you may find the end of your persecutions in the accomplishment of his will. It is a determina∣tion from heaven that we should see before our eyes so many great religious men and women most au∣stere, whom the divine Providence seems to pro∣pose unto us, to extend, and glorifie the Crosse of Jesus Christ, and shew, that all is possible to the love of God.