THE FELICITY OF A Christian Life. angel angel By Hierome Savonarola. Printed, Anno Dom. 1651. The Felicity of a CHRISTIAN LIFE. The I. Conclusion. THat among all Creatures of this world man only worketh for some certain end. That only thing we say worketh for its end, which designeth unto itself some particular end or reason of its working, and for the gaining thereof useth convenient means. Now this being impossible to be done without discourse of reason, and that being proper only unto man, it follows that man only can be said properly to work for some end: And that Bruit Creatures are rather Acted, that is, carried by a swing of natural propensity, to their several ends, then that they act or move themselves. The II. Conclusion. THat there is some ultimate or last end of humane life. In all things which are essentially ordinate one to another, we see that the first and principal being removed, all the rest which were subordinate unto it must fail: So the first mover or cause of all things being denied, all inferior Agents and second causes must of necessity cease. Now in all humane Actions there is a certain order observable, by which one action is subordinate and directed, as it were, unto another; as for example, in the building of an house, we provide stones in order to rear the walls, the walls we intent for the house-sake, the house for our dwelling: But in things of this nature, that which first exciteth the mind of the Agent, and moves him to work is the end, or aim which he desireth to compass by duemeans; if therefore there were not some ultimate or last end, beyond which nothing else could be intended or desired, the appetite of man would never be fixed, but perpetually desiring this thing for that things sake, and that thing again for some other, and so in infinitum: whereupon it would also follow, that there could be no Term or period of his Action, which were absurd. We must therefore of necessity grant some ultimate or last end of the life of man, I mean which shall be simply and absolutely such, and from which man (who is truly master of his own Actions) shall always begin to work: and although it be not necessary, that at all times his mind be actually and distinctly upon that end, yet that habitually and virtually it should be, as upon the thing, which doth in the first place and more than any thing else move him to work: for so we see, all men are moved to do what they do, either to avoid misery, or to procure themselves happiness, for as much as all men have this general end, as it were, engrafted into their minds; and the difference that is among them is not, whither they should all desire to be happy or no, but in what Thing True happiness doth consist. The III. Conclusion. That man's happiness consisteth in the fruition or possession of his last end. Happiness is such a perfect good, as doth absolutely satisfy and fulfil the desire of man: for as much as we count him only happy, who both enjoyeth whatsoever he desires, and can desire nothing more. As on the other side, every thing when it attaineth its proper end, is reckoned perfect, because it doth all its other things only in order to attain that; when therefore that is obtained, it hath nothing else to desire, it is therefore then perfect: for that which is not perfect, is still thirsting, still seeking or desiring to be perfected; But that which is acknowledged to be already perfect, must not in reason be supposed to desire perfection. The iv Conclusion. Man's happiness consisteth not in any outward goods. By outward goods, we understand Riches, Honours Dignities, Power, etc. in which we say The happiness of man consisteth not. For proof whereof I could allege an infinite number of Arguments, but the Thing itself being so clear as it is, and acknowledged by all, I shall insist only upon some few. My first reason is, because happiness is the supreme or chief good of man, which admitteth not the least mixture or participation of evil, no more than the highest degree of heat doth any degree of cold: Blessedness therefore cannot consist in the fruition of such goods, which (as continual experience tells us) do admit variety of evils, not of fortune only or chance, but (which is worst of all,) the evils of sin: for so we see, very wicked men have their share in these goods. Secondly, because Blessedness is a Self-sufficeing good, such as once being had, no other content can be wanting; but we see, though a man be never so well provided of these goods, yet 'tis possible he may be still in want of others no less necessary; as a rich man is not always wise, nor a man of Honour healthful. Thirdly, because Blessedness is such a perfect good Thing, that from it no evil can proceed, which is not true of Riches, Honours, Power, etc. because by occasion of them, through the envy indeed and malice of others many mischiefs do arise, Murders, Parricides, Treasons, & what not? Fourthly, because the principles which dispose a man unto True happiness are intrinsecall or from within him, it being the end whereunto he is naturally ordained and fitted; But unto the goods we speak of, Riches, Honours, etc. a man is rather disposed by causes extrinsecall and from without him, yea many times, by mere chance, and therefore they are called commonly Goods of Fortune: it is clear therefore, that in them Felicity cannot consist. The V Conclusion. That man's happiness consisteth not in the goods of the Body. By goods of the body we mean the life of man, Health, Beauty, Youth, Strength, Courage, and the like, in all or in any of which, it is manifest, true happiness cannot consist. Because first, this body is not made for itself, but for the soul; as the matter is always for the form, and not the form for the matter. Therefore it is, that all goods belonging to the body, are ordained indeed for the soul as unto the proper end for which they are made. Besides, should the happiness of man be placed in such goods as those, this absurdity would follow, namely that many even Bruit Beasts should participate of happiness more than man; for certainly as to the fruition of such bodily goods, there be many beasts which do far excel man: as for example, in length of life the Elephant, in strength and courage the Lion, the Stag in swiftness, the Eagle in sharp sightedness, and in perfection and soundness of health almost all of them; for experience tells us, what a number of helps and how much art is requisite to support this frail carcase of ours, more than of any other kind of creatures; Therefore ' its impossible true felicity should be found in it. The VI Conclusion. NEither doth it consist in the goods, that is to say, in the pleasures & sat is factions of the sensitive part of the soul. Every thing the nearer it approacheth to its proper end, the perfecter it grows (for its end is its perfection) if therefore Blessedness consisted in those sensitive delights, A man should become so much the more perfect, by how much he lived more sensually, and gave himself up to all kind of Luxury and voluptuousness; that is, he should be so much the more a man, by how much he lived more like a beast: which is very absurd. And so again (as was touched in the precedent Conclusion) Beasts also would be found capable of happiness, as well as men, yea rather of a more perfect happiness then man; for as much as they have no fear of death, no apprehension of future miseries, no knowledge of God, no fear of Judgement, no Laws, no Shame, no repugnance of flesh and spirit; in brief they have nothing, which can either abate the sense, or restrain the use of their present pleasures: if therefore the Felicity of man did consist in the pleasures of sense, we should all desire to be metamorphized and become Beasts: why? because Beasts (upon this supposition) are more happy than men. But this was confessed to be absurd before. The VII. Conclusion. THat the happiness of man consists in such goods, as pertain unto the Intellectual or superior part of the soul. For as the body is ordained for the soul, so of the soul the vegetative or lowest part is ordained for the Sensitive, and the Sensitive for the Intellectual. Seeing therefore that the Intellect or Rational part of the Soul, is (as it were) the end of the Body and the thing whereunto both it, and also the inferior parts of the soul be subordinate and directed: it is manifest, that in the Act or exercise of this Intellect, and in the goods, that is to say, in the perfections thereto properly belonging, the final happiness of man doth consist. Besides, seeing that happiness belongs only to a perfect man, and that the perfection of man as man, consisteth in such goods as belong either to his understanding or will; it is hence also manifest, that in such manner of goods as are Intellectual and rational, his proper happiness consisteth. The VIII. Conclusion. But yet this happiness of man doth not consist in any created good, although intellectual. For, as we said before, Blessedness is such a perfect good, as doth totally satisfy or fulfil the appetite; for otherwise it could not be the ultimate or last end, supposing there remained any thing else further to be desired. Now the object of the will, (that is, of the appetite of man as man) is good in its latitude, or the universal good. For we find, that as the understanding of man comprehends an infinity of particular verities; that is to say, it never comprehendeth actually so many, but it is still apt and capable to comprehend more successively even in infinitum; so also we find, that the will of man is as able to desire and effect an infinity of particular goods; that is to say, that it also never actually desireth so many, but it is still ready to accept and embrace more, whensoever offered, and this successively in infinitum, and that therefore it can never be fully satisfied, until it attains to some universal or infinite good; which is not to be found in any created Thing: for the goodness of every Thing created, is at best but derivative, particular, and finite; therefore in no created good can the Felicity of man consist. The IX. Conclusion. That the happiness of man consisteth solely in the contemplation and fruition of God. We said before, that the understanding of man resteth not, that is, is not satisfied in the knowledge of particular verities, nor his will in the fruition of particular goods. The last end therefore of them both must be Truth and Goodness universal, or in its full latitude, which God only is: therefore in the Contemplation and Fruition of God alone the Beatitude of man consisteth. Besides, man being what he is, viz. a creature naturally desirous to know, and that our knowledge of every particular thing seems then to be complete, when we comprehend its proper and true cause; hence it follows, that whensoever we observe any thing to be, that is to say, any effect; we instantly, yea naturally desire to know its cause, why, what, or whence it is. Now all things, beside God, appear unto us, and in truth are, but effects of some other cause; and therefore, whatsoever a man knows beside God, he knows it either perfectly or imperfectly: if imperfectly, his desire is never satisfied, until he attains perfect knowledge thereof (for that is natural, viz. for every thing that is imperfect to desire perfection) and seeing that Felicity, as we have said, is the perfection of man, and the full satisfaction of his Intellectual appetite; it is manifest, that by such imperfect knowledge of any thing he cannot become happy: But if he knows the thing perfectly, suppose it be some one singular, or many, yea perhaps all particular things that be, yet he cannot but apprehend them still as effects, that is, as depending (in their very beings) upon some other cause. Seeing therefore, as we said, that man observing the effect, doth naturally desire to know the cause; it is manifest, that this appetite of his cannot be completely satisfied with the knowledge even of all particular things that be, but still it will be endeavouring and desiring to see also the cause of them all; and that so much the more earnestly, by how much it finds the effects themselves to be more excellent; or that itself apprehends them more perfectly: for so it is always seen, that every natural motion, the nearor it draws to its period or proper term, the stronger and stronger it grows. In the sole knowledge therefore and fruition of God (who is the universal and first cause of all Things) doth man's Blessedness consist: according as S. Augustine hath excellently well observed, Thou hast made us O Lord (saith he,) for thyself, and our heart is restless and unquiet, until it findeth its repose in Thee. The X. Conclusion. That this Beatitude formally, and as it were in actu primo, consisteth in the understanding or seeing of God, as he is; but exercitatively, operatively, and as in actu secundo, in the will, or in that ineffable pleasure and delight which is enjoyed by the knowledge and contemplaton of him. The Act of the will always presupposeth the Act of the understanding, because the object thereof is always some known or imaginary good. Seeing therefore that Beatitude formally and in its own nature is nothing else but the attaining of our last end, as soon as ever a man attains that he is happy. But man attaineth his last end (which is God) so soon as ever he sees, that is, perfectly knows him. Therefore in the knowledge, and by the knowledge of his last end, man becomes essentially happy. But yet because this knowledge or contemplation of the Divine Majesty is inseparably accompanied with a certain infinite and ineffable joy or pleasure conceived upon that sight, and by which the sight or contemplation itself seems to be perfected, therefore we say that in regard of operation or the exercise of Beatitude, that it is completed in the will, which with an infinite delight doth embrace that good sight, and consent to be absorbed and drowned in the glorious Abyss thereof to all Eternity. As in like manner we say of man, that he consists essentially in the union of a rational Soul with the body, but yet that he is perfected in regard of operations by such accidents as do either necessarily or contingently follow that union: to which sense the Philosopher also saith, Delight hath the same relation to Felicity, which Beauty hath to youth. The XI. Conclusion That perfect Blessedness cannot be attained in this life. First, because in this life we have no immediate knowledge of God, we see him not but by and through the creatures, and as it were in such a glass, as the Fantasy or some inferior faculty of our soul is able to present unto us: which manner of knowledge being so imperfect, the soul of man finds no satisfaction therein, that is to say, no Beatitude, no full content. Secondly, because, as Boetius saith, Blessedness is a state consummate, or perfected with a concurrence of all good; but in this mortal life, there never was seen, (nor ever shall be) such a general confluence of All Good Things upon any one man, as that nothing should be wanting either to his body, or to his soul: especially seeing that Immortality (the Crown of the Bodies perfections) cannot possibly be attained here, no more than the certain hour of a man's death can be foreseen; and that knowledge (which is the prerogative royal of the soul) is found but by very few, and that never absolutely clear in this life, never but darkened and eclipsed with a multitude of errors. Not to speak of those inferior and less valuable goods of fortune and the body, health, wealth, etc. the least of which yet being wanting doth infinitely disturb our union with God, and daily, yea hourly deject us from that state, wherein True Felicity consists. The XII. Conclusion. Yet notwithstanding a certain Inchoate Felicity (or as 'twere the First Fruits of happiness) may be had in this life. In the heart of man we may conceive a double rest, viz. either of the appetite itself, or of the motions and stir of the appetite. The former, which is indeed a beginning of happiness, a man may, perhaps perfectly, obtain in this life; for it is nothing else, but the determining or settling of our desire upon that object, which is in Truth our last end. 'Tis true, in a general notion all men do naturally desire to be happy (because 'tis natural for every thing to desire at least that perfection which is proper to his kind,) yet in particular, or in regard to their endeavours or motions to attain happiness, they do as generally mistake, few of them knowing where to find it, or in what Thing it consists: and therefore we see their desires thereof are commonly unequal, irregular, and restless. But when once a man hath found, that his happiness consisteth in the Contemplation or knowledge of God, and is resolved to make it his chief business, study, and care to advance himself therein, his appetite becomes in that respect satisfied and quiet: But yet again, because this knowledge of God is not perfect in this life, but rather in continual advancement towards perfection; therefore we say in that second sense, that the appetite is not satisfied, that is to say, not the motions and stir thereof, which indeed never cease, but are continually labouring and endeavouring after greater perfection in that Contemplation; and this so much the more incessantly and strongly, by how much a man comes nearer to perfect Beatitude, and receives, as it were beforehand, some glimpses and Irradiations thereof. And this is that we call Felicity Inchoate or in its First-fruits. The XIII. Conclusion. That Christians have this Felicity Inchoate in a greater measure, than the best of Philosophers. The reason is, because the Contemplation and Fruition of God, which good Christians have, are in themselves greater and more perfect, than those which the most excellent Philosophers could ever arrive unto. By what I have elsewhere said, it is manifest, that a Christians life is not founded upon any natural principle either within or without man, but in something supernatural, that is to say, in the Grace of God, by which also he is elevated unto a participation of the Divine nature. Seeing therefore that the operation of every thing followeth its Essence, (for every thing worketh, so far as it can, agreeably to its own nature) by how much the nature or essence of any thing is more perfect, by so much perfecter also is it in its operation or working: But Grace is a thing of a much nobler and more perfect essence then nature; and therefore the operations or effects which proceed from thence, must needs excel those of nature. And seeing again that by how much the operation or Action of any Thing is more perfect, by so much a greater and more perfect delight is conceived thereupon, it must needs follow, that those spiritual Contentments and Gusts which good Christians have with God, and in God, do infinitely excel those of philosophers, which a best are but natural, and such as the principle is from whence they proceed. Besides, seeing that happiness consisteth in the Contemplation of God, the greater knowledge a man hath of God, the greater, that is, the more perfect is his Contemplation and Fruition of him: But this is certain that Christians have greater knowledge of God, than philosophers; as well in regard of the light of Grace, which perfects that of nature, and reveals unto Christians many excellent mysteries altogether unknown to philosophers; as also in regard of that Purity of heart, which, as we have showed elsewhere, true Christians do enjoy in a more excellent measure then others: The delights therefore which Christians enjoy in their Contemplation of God are much greater in themselves and more perfect, than those which the best of philosophers could have. And seeing that this happiness Inchoate, which we speak of, doth consist in that Contemplation and Fruition of God which is attainable in this life, it follows, that it is more perfectly attained by Christians then philosophers. Lastly, this happiness Inchoate is so much greater and more perfect, by how much it cometh nearer to Felicity consummate, or that of the next life: But the Felicity of Christians, which is here begun, cometh much nearer to Felicity Consummate, then that of philosophers; for as much as no man shall ever actually attain heaven but by Grace, (which the philosophers neither had nor knew;) it is manifest therefore, that true Christians are more justly esteemed happy in this world, than philosophers: and if then they much more than any other sort of men. The XIIII Conclusion. THat the delights which good Christians find in the Contemplation of God, do surpass all the delights of this world, whither sensitive or intellectual. Three things commonly concur to the causing of delight, First the object, or presence of some good; Secondly the subject or Thing whereto that good is present; Thirdly the union or Conjunction of these Two together, which is always accompanied with some knowledge or reflection of the faculty upon its proper Act; as for example, in delights of the taste, there is required some pleasant meat perhaps or such like thing, Secondly the organ or subject of taste rightly disposed, Thirdly union of these, that is, application of meat to the palate, together with attention of the mind to what is done; for indeed without this nothing is done: For should the meat be never so delicious in itself, yet if it were put into the mouth of a man asleep, certainly he would be little affected with it, for no sensation would be. We are therefore in the first place to observe, that the Good which delighteth us, the perfecter it is in itself, the greater delight it causeth: now 'tis certain, that Intellectual natures are much more perfect, than things sensitive; and that the first verity is infinitely more perfect than all the rest: it is therefore most able and sit to cause the greatest delectations. We are to observe in the second place, that the faculty likewise, by how much it is more exquisite and perfect, so much the greater delectation is conceived in the work thereof: for the quality of delight follows immediately that of operation; therefore the more perfect operation is, the perfecter is the delight; but as we said, the perfecter the faculty be, the perfecter is also the operation: now of the same faculty, that is to be accounted the more perfect operation, which doth more perfectly comprehend and reach its object. Seeing therefore the understanding is a more exquisite faculty than sense, the operation thereof must needs be more perfect than that of sense, and consequently a greater delight must be had in the Acts thereof, then in the Acts of sense. But now among all the Acts which the understanding exerciseth, incomparably the most perfect is the Contemplation of the first verity; in that Contemplation therefore the most perfect delight is found. Thirdly, we are to consider, that the nearer or more intimate the union of the object and faculty is, the greater also in that respect is the delight; But the object of the understanding is far more intimately united unto the faculty Intellective, than the object of sense is to the sense; for always spiritual things do more strongly and vehemently unite, then corporal, and especially God, or the first verity, whose union with all things is inexplicably intimate; therefore of necessity by the union of God unto the understanding that is, by Contemplation of God the greatest delight is obtained. We see therefore both in regard of the nature and perfection of the object itself, as also of the faculty, and union of both, that the delights which follow the Act of the understanding do infinitely excel those which follow the operations of sense, and that those which follow upon the Contemplation of God Almighty are incomparably greatest of all. Now seeing that God is more perfectly understood by Christians, then by any other sort of men, yea then by the most excellent philosophers themselves, as before we have shown; and that the natural light of their understanding is by the light of grace infinitely perfected, and that the union of God with the soul, and of the soul with God through the means of Grace is the most admirable of all unions, it follows, as we said, as well from the nature of the object itself, as of the faculty & union both, that the delights, which Christians have in the Contemplation of God, do infinitely surpass the delights of this world not only sensitive but Intellectual also. Moreover, seeing that in every particular sort of Things there may be observed some one that is chief, principal, and most excellent in that kind, and as it were the measure and rule of the rest, by approximation whereunto the rest are judged to be more or less perfect in that kind; as for example, in the Classis or predicament of hot Things Fire is reckoned to be supreme, and as it were the standard of all other heats, every thing being judged to be so much the hotter, by how much it cometh nearer to the degree of fire: seeing therefore that God Almighty in the order of blessed and Glorious objects is incomparably supreme and more excellent than all others; Those Things which approach nearest to the perfections of God, or are most like him, must needs be not only more perfect in themselves, but also more capable of the most ravishing contentments: but 'tis certain that the understanding of man or his Intellective part, cometh nearer unto a likeness with the divine nature then the sensitive, and therefore the delights of that must be greater than those of sense; and seeing that the soul of a Christian by means of Grace & other supernatural privileges bestowed on her, comes nearer unto God, than any other which is not in Grace, as is manifest by what we have elsewhere said, it follows, that the True Christian doth more participate of divine pleasures then any man whatsoever. But this is to be understood principally of perfect Christians: for we confess such as be imperfect do meet with many impediments, by which their Contemplation of Divine Things is obstructed and troubled, and consequently the delights, which otherwise they might receive, and which perfect men certainly do receive in such Contemplations, sometimes is utterly lost, always much abated: yet not withstanding even that very little, which they do receive, through the fervour of Charity or divine Love, becomes so sweet and pleasant to them, that for it alone they do absolutely despise all the contentments of this world, saying with the Prophet Better is one day in thy Courts, than a Thousand elsewhere. Whence also it follows, that seeing all true Christians more or less do a void the pleasures of this world, and with studious affection at least pretend unto divine Contemplation, yea even when their taste and feelings of God are but yet imperfect; it follows, I say, that the least delight proceeding in this manner from God doth infinitely surpass the greatest of the world, according as one servant of God hath told us in the name of all the rest: my soul saith he upon a time, refused to be comforted: I did but think upon God; and I was drowned in delight. And although this may seem incredible to carnal men, yet we ought not to wonder, for such have not the taste of the spirit. But be washed, O ye sinners, and make you clean: Away with your evil deuses; cease to do perversely, learn to do well Come, disprove me if you can: or, if you cannot; Confess, that the things which we preach unto you are True. The XV. Conclusion. THat Christians in the Contemplation of Christ crucified also do find inestimable delectations. We come to the knowledge of Invisible things in this life by the means of things visible; because, as philosophy teacheth, our understanding naturally follows the fantasy, that is, apprehends nothing, but what is prepared, as it were, and offered to her from thence. Now there is no visible object in the world which can more effectually lead us unto the knowledge and contemplation of divine things, than the Consideration of Christ crucified proceeding from a lively Faith. Because indeed nothing can more effectually declare the goodness and inestimable charity of God towards man. For seeing, that to be loved is a thing of it self very agreeable to nature, to be beloved in this manner of God, that is, unto so high a pitch, that he should vouchsafe to be crucified himself for us, who can think, but that it is a pleasure of all pleasures to conceive? Now such a love of God towards us, doth the consideration of Christ crucified present unto our minds, and therefore of necessity must cause in them ineffable delectations. Besides, hope of Good is a thing which naturally causeth delight, as making in some sort the good we hope for, present to us: and the greater and more certain the good is which we hope, so much the greater and more perfect delight is caused: But there can be no greater good imagined, then that which Christians hope for by the Passion; nor more certain, for as much as they are assured thereof by God himself, who for that intent, namely that he might make it sure to them, was Crucified: Therefore from such hope, so great, so sure, Christians cannot but receive singular Consolation. Thirdly, Admiration is naturally accompanied with delight, for as much as he which wonders at any thing is commonly possessed also with some great desire and hope to know what the matter is, at which he finds himself to wonder. Now what more admirable, yea astonishing, then that God Almighty should be made man, and die upon a Gibbet to save men? Seeing therefore that Christians in the Contemplation of Christ's Passion do consider this, and also conceive most firm hope, to attain one day unto an absolute assurance and sight of so rare a mystery, how can they be otherwise affected then with excess of delight? Fourthly, seeing God Almighty is so infinitely perfect and great, it was not possible, that by any one creature he could be competently expressed, but it seemed necessary to his Divine wisdom to create an Universe of Creatures, that is, this whole world, in the latitude and variety whereof the Spirit of man might have scope enough, and find infinite examples, wherein to contemplate, even unto ravishment, the singularities of his perfection. And seeing in like manner that the goodness of the same God our blessed Saviour doth as infinitely surpass all humane understanding, not one only, or some few, but a million, a numberless multitude, of divine, gracious, and stupendious works were requisite by him also to be done; but to express it in some part, in the meditation of which our souls are fed, yea glutted as it were, with admiration and content: Amongst which none bearing more lively or legible Characters of his Love, then that of his Passion; it follows that in his Passion, and the Contemplation thereof, greatest content must be found: as experience also proveth in an infinite number of Christians, who by their actions have more then sufficiently shown the sense they have had of the Cross of our Saviour. It were an endless labour to go about to express them, the infinite variety, the multitude and excess of those joys, which the servants of God have tasted from time to time, and do daily taste in this kind: The lives, yea, the deaths of those ancient Christians do abundantly testify how great they were; who in infinite multitudes of both sexes, and of all Conditions, men and women, for the name and for the love of this crucified Jesus, not only patiently endured all sorts of persecutions and affliction, but even exulted and leapt for joy in the midst of their tortures, dying rather through the extremity of their delights, than pain. The number of Monks and other solitary persons is infinite, who in all times for the love of Jesus have withdrawn themselves from the world, and made choice to live in wildernesses and caves of the earth, poor, naked, destitute of all things, save the comforts of divine Love, only to attend unto this Contemplation. Lastly the learnedest Doctors, and wisest men of the world, how often have they abandoned not only the pleasures and vanities of the world, (which were scarce worthy of them) but even their most pleasing and most commendable Studies, yea their own selves also, for the love and Contemplation of this Jesus? The XVI Conclusion. THat the holy Scriptures do exceedingly elevate the mind of good Christians unto these Contemplations. First, because All Scripture generally doth relate unto Christ crucified, according to that of the Apostle. The end or scope of the law is Christ. And for as much as writing in its own nature, is but the sign of words spoken, as speech is of conceptions or thoughts; because our thoughts do always proceed from some interior light or Illustration of the mind, by how much that light is greater and more excellent, so much the greater also and more perfect must the Conceptions be, and the speech consequently more powerful, and the writing, wherein that speech is represented more admirable and profound. Now light supernatural is always greater and more perfect than natural; And seeing also that there be several degrees in that light, it cannot be doubted, but the Prophets, Apostles and Evangelists, had the greatest measures thereof, as being the men whom Almighty God was pleased so singularly to Illuminate, as that neither in writing nor preaching they could so mistake, as to deliver falsehood for truth: Therefore also were their meditations, their speech and all expressions of themselves always profound, powerful, and serious: He therefore that presumeth to understand their writings without supernatural Illustration, is as wise as he that would have a bird to fly without wings: of which sort yet there are some in the world, viz. certain Philosophers, Rhetoricians, Grammarians, Poets of this age, who not knowing or not considering the profundity of sacred Scriptures, do venture upon them with the same temerity, as they do upon Tully, Hortensius or some other of their windy Authors; and perhaps not finding in them those flashes of elegance, or subtlety, to which themselves are accustomed, presently they fall to flight and think meanly of them, imagining (weak men) nothing to be so sublime as Plato's Philosophy, no eloquence comparable to some piece of Cicero. But he which dwelleth in heaven, shall (one day) laugh these men to scorn, yea our Lord shall have them in derision. For indeed, the natural man perceiveth not the things of the Spirit of God, for they seem foolishness unto him, neither can he understand them, because they are spiritually discerned. But the true Christian, the man that hath supernatural light in him, shall discern them: and if with pure intention and an humble heart he set himself to the reading of holy Scriptures, meditating or considering well what he reads, and begging the grace of divine illumination, with constancy and perseverance, from God; This man, I say, shall doubtless be wonderfully elevated by reading, and fitted for divine favours, and shall find those endless and immortal pleasures in them, which do incomparably exceed the greatest of this world. For this is certain, every Thing is best delighted with that which is connatural unto it, as different humours do always affect different recreations, according to that of the Poet— — Trahit sua quemque voluptas. Every man hath his own fancy. But unto him that is endued with supernatural light, the most natural, that is, most agreeable study of all is certainly the study of holy Scriptures, which proceeded from that same fountain of light. Therefore also in the reading and contemplation of them the true Christian finds his greatest content. Besides, every Thing is best pleased in such kind of Action as is most proper for itself; But there is nothing more proper for a Christian then the Contemplation of Christ crucified by the study of Scripture: For should he go about to conceive or meditate of him merely according to natural reason, or the principles of Philosophy, neglecting Scripture, he would certainly find less proficiency, and perhaps run himself into some hazard of dangerous error: for such contemplation were purely natural, imperfect, and by which he should never attain unto the mysteries of Faith: of which thing we have examples in our modern Divines, who seeming to give themselveꝰ wholly to Aristotle and the study of Philosophy are become generally less devout, less Contemplative than the meanest of the people. Besides; Truth which is the object of understanding, the higher it is the greater delight it causeth in the acquisition; now the verityes of holy Scripture are the most high and mysterious of all other, because they treat principally of such things as be undiscernible by natural light. Again in regard of the inconstancy of man's nature, which is never long delighted with the same thing, but always affects variety and change of pleasure, the sacred Scriptures do become a most agreeable exercise to our spirit. For how admirable, how ravishing is that variety we meet with in them, of Histories, of senses, of Types, of Figures? and yet a most exquisite harmony between them all, All the parts, All the Books of the Old and New Testament, exactly consenting in one, and pointing unto the same general and supreme verity or end, which is the love of God and our neighbour: of which while they treat sometime historically and plainly, sometime more mystically and profoundly, they do as it were, present a nosegay of celestial and various flowers unto our soul, which continually changing, do yet most constantly increase spiritual content: We conclude therefore, that in the reading and meditation of holy Scripture most exquisite delights be found. The XVII. Conclusion. THat a good Christian, the more simply, that is to say, sincerely he liveth, the greater consolation he hath from God, from our Lord Jesus Christ, and from the study of holy Scriptures. This is true, whither we speak of simplicity only Interior, or that of the heart: for the understanding or mind of man together with his affections, the more pure and sincere they be, so much the more do they render him fit and capable of divine Illustrations: For this simplicity of heart doth indeed require that we be altogether purged from terrene and gross affections, to the end that a man's spirit might be entirely set upon God, and by this simplicity or purity, as much as may be, made like unto him. It is true also, in regard of simplicity exterior, or that which consisteth in the Actions and conversation of men, as is manifest: For to contemplate well divine mysteries, it is necessary that the heart of man be in great rest, and very well composed in itself: and therefore we see commonly, that those who desire to partake of divine Illuminations, do retire themselves, as much as may be, from the noise and disturbances of the world, as of the Spouse in the Canticles it is said, I will lead her into the wilderness, saith he, that is, into solitude, and there will I speak to her heart. And in an other place, He shall sit alone, and keep silence because, by so doing, he shall be lifted up above himself. And contrariwise we see, the richer a man is, and more encumbered with worldly affairs, the less is he affected unto contemplation; but where a man's outward affairs are few or none, there is always less distraction of mind. Therefore our holy Fathers and predecessors in the Contemplative life, were always wont to renounce their affairs of the world, and retire themselves into Solitude, thereby more promptly and readily to attend Divine Meditations. Every man therefore in his particular degree and quality shall find, the more simply and uprightly he endeavours to live, the greater Consolations he shall receive from God and from Christ. The XVIII. Conclusion. THat the Christian life is the only Blessed life. Never was there, nor ever shall be found out any kind of life more happy than that, because none better. If therefore the life of any men may be accounted happy in this world, it is certainly that of Christians. For if we observe, it comprehendeth all those perfections, wherein the Philosophers anciently placed happiness, and so hath whatsoever they judged good and : as for example, if we place happiness, as some of them did, in the Contemplation of God and things Divine, there is none more excellent and perfect then those which the Christian life affordeth. If we place it in moral virtue, and in the life active, that is, in good government of ourselves and others, there is no better to be desired by man, then that which Christian Philosophy prescribeth. If we place it in riches, honours, powers, dignities, or other goods of the body, (though this may seem hardest) yet the Christian life is not altogether uncapable of these, and hath no absolute repugnance to them: for we say, Whatsoever perfection appears in the effect, is some way or other in the cause; as the Sun, which causeth heat in all inferior bodies, is itself also, at least virtually hot: it is not indeed necessary, the cause should contain every particular perfection of the effect formally and in the same manner as the effect doth; it sufficeth, that it be contained eminently, as we say, or by some more excellent way, than it is in the effect. So in proportion we also say, that the Christian life doth comprehend, yea afford all those goods which Secular men do so much desire, though not in such manner as they commonly affect and hunt after them, but in a better, that is, in a due and congruous subordination of them unto superior goods. For the Christian life, being as it is a life of wisdom, a life of most perfect prudence and discretion, when we see that the things which the world so much admireth, riches, honours, pleasures, etc. are by them (viz. good Christians) in a manner neglected, we cannot but conclude that they find themselves satisfied otherwise; that is, possessed of riches, honours pleasures etc. of a more noble and more excellent nature than those be, which they seem to despise. For having the grace of God, and our Saviour Christ himself dwelling in them by Faith, they conceive themselves thereby in possession of so great a good, that in comparison thereof, there is little else worthy of their desires. They have also hereby an assured hope to recover in the Resurrection, whatsoever Beauty or other ornaments of the body, here they might seem to want, yea in that degree of excellency and glory, which the heart of man cannot now conceive, and to enjoy with Christ for ever, that life and endless felicity, of which the Apostle speaketh. Eye hath not scen, nor the ear heard, neither hath it entered into the heart of man to conceive, what Things God hath prepared for them that love him. And hence we observe, that good Christians be generally of a cheerful and pleasing Conversation, not seeming either to desire, or to fear any thing overmuch in this world, and to be as it were, out of the Gun-shot of inordinate sorrow; according as it is written, Nothing shall grieve the Just man of whatsoever happeneth unto him; and as it was said of the Apostles of our Saviour, They went from the Council rejoicing, that they were held worthy to suffer reproach for the name of Christ. The XIX. Conclusion. THat it is no hard matter to attain Christian life, and therein by God's help to persevere unto the end. The principal thing required thereto is the grace of God, that grace I mean, which is not only a mere gift of God, or freely given, but that which maketh a man formally gracious with God, or just. This indeed is only to be had from God, but he, through his Infinite and Immense Goodness being so ready and inclined to give it unto them that ask, in that respect there is no difficulty to attain Christian life. For if he spared not his own son, as the Apostle argueth, but delivered him up for us all, how shall he not with him give us, and that easily, all Things? There is also required some disposition on our part to receive the grace of God, which yet renders not the attaining of Christian life, nor perseverance therein through Grace, difficult or hard. For can it be hard for a man to do that which is in his own power? Can it be hard for a man to do that which natural reason tells him is best, is for his own good, and in his own election? Let a man therefore but observe three precepts, and he shall find the attaining and perseverance in Christian life by God's grace, easy. The first is, That he have continual Thoughts and reflections upon the miseries of Humane life, and especially upon the hour and issues of his death. For seeing that man dyeth, as all other creatures do, he ought often thus to think and reason with himself; To what purpose do I thus labour? What good do all these Riches and Honours do me? I am sure to die and leave them all. I am sure to die, yet the hour and time of my death is most uncertain. What if I die to day? as 'tis possible enough, what good would it then do me, to have had the whole world at command? Or thus; If the condition of man and beast be alike (as in death we seem,) truly we men are a great deal more unhappy than they: for unto bruit beasts Nature itself provideth a convenient food, convenient clothing, houses, and other necessaries for their life, which we men have not, but with a great deal of labour and pains. Beasts are satisfied with that only which is present, never taking care for the future, as man doth, who is never contented with what he hath, but still desiring insatiably more, and vexed with a Million of cares for that which is to come. Beasts are not subject to half those infirmities of body which man is, sickness, weakness, weariness, etc. and for those of the mind, tribulations, anxieties, distresses, which we suffer in infinite variety every day, they know them not. Beasts are content with a little, their desire is presently satisfied with but a small provision; but the desires of man are without end; his heart is restless, inscrutably perverse and miserable with all. Lastly, beasts have no Thoughts of any future life, nor of the Immortality of Soul, about which men are extremely perplexed, almost in continual dread and apprehensions of going, after all the troubles and toilings of this life, unto pains eternal. If therefore our soul be not indeed Immortal, there is no creature so miserable as man: But if it be Immortal, then certainly our final rest is not here, but must be sought in some other life. And seeing that it were an absurd thing to imagine that man, whom both God and nature have made the most noble and most excellent of all other Creatures, should yet be found to be of them all the most miserable, we must confess some other happiness reserved for him, or else deny the providence of God over his works. For seeing that in the world many Things daily appear new, which were not before, and that nothing can possibly make itself, or give Being to itself; it cannot be doubted but that every Thing in the world is made to be, by something else which was before it; unless we will be such fools, as to say, All things come to pass by chance, that is by nothing (for chance is nothing but our ignorance or non-praevision of the true cause) a paradox sufficiently confuted by the very order of the universe, and that wonderful regularity which is observed yea sensible in all the proceed of nature. And seeing again, that in causes subordinate, we may not run from one to an other in infinitum, we must pitch at last upon some one, which shall be the first and general cause of all; and This is confessed to be God: whence also we see, that without any discourse of Argument, but by mere instinct of nature men generally acknowledge God, and also worship him in some way or other: nor was there ever man found that could settle in the opinion that There was not God. And that God hath providence over the world, the course of nature, as we said even now, sufficiently showeth, and the Philosophers themselves confess, saying, that the work of nature is the work of an Intellect which erreth not. And although it hath come in dispute among them, whither God hath providence over humane affairs (perhaps in regard of the great irregularities and deviations which seem to be in them, more than in other things) yet certainly it cannot be denied by any wise man, but that he hath over them, and over all, and over the least, as much as over the greatest. Because Providence in every Thing is so much the more perfect and more excellent, by how much it further extends itself and taketh care of more Things; seeing then that the Providence of God must be acknowledged the most perfect of all, it must also of necessity extend itself to all Things, it must leave nothing unprovided for, it must overpasse nothing. We observe also in all causes a natural and vehement inclination, as it were to govern and perfect their effects; as for example, in bruit beasts, what an admirable and great care have they of their young ones? Seeing therefore that whatsoever good is in the second causes, they have it from the first, to which they do all naturally desire, so much as may be, to assimilate themselves, it is manifest that the first and general cause of all things (as it were a Common Parent) must have a great and exact care over all particular effects, seeing he is the cause of all. Beside, if God hath not providence over humane affairs, what is the reason? is it because he cannot? or because he knows not how to govern them? or lastly because he will not? none of these can be imagined of God. For shall we think of God, that he cannot, or knoweth not how to execute that, which man both knoweth and also is able to do? and if but a good man, who hath ability and skill to order affairs is also ever willing of his own part to do it, shall we think of God, who is most able, most skilful and wise, and also infinitely good, that he should be less willing? Again, if God Almighty had not care of humane affairs, why hath he given man such a natural instinct and inclination to worship him? God and nature, we use to say, do nothing in vain. We conclude therefore, that it is an argument only of madness or a distempered mind to say There is no God, or that God is, but hath not providence or care over us men; and that it is the part & duty of a wise man not only to know, but continually to consider that there is a Governor over the world, who hath the same particular providence over men, that he hath over other natural Things, that is, to conduct & guide them all by due means unto their proper and last ends. And because it is his property to dispose All Things sweetly, he guideth every one of them to their ends in such man; as is most congruous and agreeable to their several natures, and man in particular Freely according to that liberty of his will, which is natural to him. From whence it is also, that among men, some are good, and some are evil: The good are they whose life is agreeable to reason, conforming themselves to such Illuminations and Inspirations as they have from God, in all things studying and endeavouring to please him: The evil are those who follow not reason, nor observe any rectitude or regularity of life. If therefore the Divine Majesty hath providence over humane affairs, and be Just, as he is, he must certainly have determined with himself both to reward the good, and to punish such as be evil: But this we see not done, at least not exactly, not particularly, in this life, therefore we must confess some other life to come, wherein the rewards of the Just and punishments of the wicked shall be more eminently seen. Which if it be so, how much doth it concern us to please God by a good life? And seeing, as we have elsewhere shown, that there can be no better life, than the Christian life is, it is to no purpose for us to seek any where else how to live, or how to please God: for a life so led cannot be without its due reward, cannot be frustrated of that happiness which is promised to it; if it could, there were no life sure of happiness: for the life of Christians in many respects showeth that God hath peculiar providence over them; and therefore if their faith were not true, neither could their life so much be governed by it, nor would God sufter them long in that error, whose Goodness it is to Illuminate those which are Good and right of heart, and to harden and leave in blindness only those which are evil. If therefore These Things be so, let us believe in Christ, and let us live Christianly, for so doing, as is manifest by what hath been said, we cannot perish, but must be happy in this world and in the next. After a man hath by this first consideration prepared himself, and is resolved to do what he can to attain Christian life, the second Precept to be given him is this, viz. That he seriously consider what that thing is, wherein Christian life doth as it were essentially consist; which is the grace of God; I mean that grace, which as we touched before doth justify & make a man good in the sight of God. For we observe some men as soon as they begin to have a desire of living Christianly, they presently apply themselves to the Ceremonies of religion, and performing them exteriorly, they imagine all on the sudden, that they are become exceeding good Christians: with which vanity many deceive themselves, pretending to be Christians, but falsely, being indeed a foolish, lukewarm, yet very arrogant sort of people. Men indeed looking only on the outside, praise what they see, but God beholds the heart, and says to these men, as our Saviour said to the Pharisees, ye are they who justify yourselves before men but God knows your hearts; for many times that which is of high esteem with men is abomination before God. He therefore that desires indeed to live Christianly, let him endeavour with the utmost of his power to obtain the grace of God not resting, till by some good signs & arguments he can probably persuade himself that he hath obtained it. And because the Grace of God is given in and by the Holy Sacraments to all those who devoutly and worthily come unto them, let him prepare himself in the second place to receive the Sacraments, with the best disposition and diligence he can: In particular, If he be a believer, but yet not Baptised, let him prepare himself, and come to the Sacrament of Baptism, with atrue, sincere Faith, and good Intention; If he be already a Christian, but guilty of sins, let him come with true Contrition, pure Confession, and perfect Satissaction, and submit himself to the Sacrament of Penance, and thereby also devoutly sit himself for the Sacrament of the Eucharist: and in this course let him persist constantly, until by some good conjectures he find, that he may have obtained the Grace of God. Now the best of that sort, especially for beginners, seem to be these, viz. if he find in himself a great and earnest dislike of his sins past, and of himself for them, a serious intention never to return to them again, a firm purpose to live hereafter according to the law of God, and the duties of that state wherein he is, a delight and taking pleasure in divine matters, and in doing of good works, a contempt of the world and of all worldly things, lastly a longing desire of the life to come, with a weariness of this present. He that by such signs as these shall perceive, that by God's grace he is become a Christian, must also know, that in the way of God, not to go forward, is to go backward; and that he only goeth forward, who findeth himself to grow daily stronger and more fervent in the grace of God, and in all virtue: Now this is chiefly procured by continual Prayers, as we have said elsewhere, which no man can make rightly, but he that studyeth Simplicity; that is to say, Sincerity or purity of heart, integrity of conversation, together with neglect or renouncing of whatsoever is supersluous. He therefore that desires to live Christianly according to the duty of that State, wherein he intendeth to fix and settle himself, must be careful (as we say) to live Simply; that is, Innocently, Purely, and undissemblingly, and in a word, answerably in all things to what his profession requireth, so as he may be always, as much as possible, intent upon Divine and Good Things; I mean, upon the Service of God by Prayer, Meditation, and other Duties of Religion, or upon the Service of his Neighbour, by works of mercy, spiritual, corporal, at home and abroad. But because it is difficult, yea almost impossible to give instructions here, proper for all persons, by reason of the different estates and conditions of men, I shall advise every one, who hath desire to live indeed this life of a Christian, to address himself to some good Ghostly-Father, who by his learning and experience may be able to direct him; and according to his counsel to govern himself in his spiritual affairs. But let him take heed, that he fall not into the hands of these lukewarm and indifferent Confessors, who have indeed some form or show of piety, but renounce the power thereof. It may be thought perhaps very hard to escape such persons, who have outwardly pretences of sanctity, and God only is the discerner of hearts: Nay whereas it is said, by their fruits ye shall know them, though they be indeed but a kind of hypocrites and dissemblers, yet have they some appearance of good works. How then shall we know them? I say still, it shall not be difficult to know them, for any man that desires to walk uprightly; seeing it is written; Light is sprung up even in darkness, to the upright in heart. And in another place, Your anointing shall teach you all things. And even in natural things we see, those which have different forms can never absolutely agree, especially if those forms be contrary: now the form, that is to say, the spirit and disposition of a true Christian, and of a formalist, are as contrary as can be; the one, that is to say, the true Christian, looking only at the service of God; the other, ever to his own interest; therefore 'tis impossible they should resemble in all things, and consequently impossible, that the true Christian, who is himself zealous for God, and of a right intention, should not disoern him who is but lukewarm and an hypocrite; especially after some conversation, and that the Anointing of the Holy Ghost, as was said, Illuminates him. As soon therefore as it appears that the Father, whom he hath chosen, is one of those who are not as they should be, let him fly from him as he would fly from a Serpent; for as Solomon saith, He that walketh with the wise shall be wise; but the friend of fools shall become like unto them. But having found a good man indeed, let him open the very secrets of his heart to him, let him often and plainly confess his sins, and according to his advice let him frequent the holy Communion: for as we have shown elsewhere, amongst all the Ceremonies of Religion, the Sacraments of Penance & of the Eucharist are most efficacious both to cause, to augment, and to preserve Grace. And therefore 'tis the duty of every good Christian to keep himself diligently in estate, to frequent those Sacraments with devotion. After that a man is thus become a Christian, and labours to live Christianly, the Third precept I am to give him is This, That he consider well, that by many Tribulations we must enter into the kingdom of God. For we say in Christian Religion, that to live well we must do good and suffer evil, and so persevere unto death. He therefore that desires to live like a Christian, must prepare and fit himself for tribulation, according to that of the wise man, My son when thou comest to serve God, saith he, stand in fear, and prepare thine heart for Temptation; because adversity foreseen doth less trouble us. And that he may more easily endure that which comes, let him often remember the labours and passions of our Blessed Saviour, and of his Saints, as well of the New as the Old Testament: let him read frequently the histories and lives of the Saints, because, as the Apostle faith, Whatsoever things are written, for our learning they are written, that we by Patience and Consolation of the Scriptures might have Hope: let him often, yea continually if it were possible, have before his eyes the shortness of this life, and the eternity of that which is to come, that is to say, the eternity of our glory or pains. For seeing nothing can hinder, but that this short life of ours must quickly pass away, & that at the end of this we must of necessity arrive at the other, which never shall have end, whosoever shall seriously and duly think of this, will surely less regard the troubles of the world; nay, he will think himself happy, if by them he can escape those eternal pains of hell, and gain heaven though at last. He must also remember, that God Almighty hath prepared most excellent rewards for all those who for his Sake, suffer temptations and persecutions here, as it is written, Eye hath not seen, nor the ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him. He that thinks of this, will not certainly much shrink at any temporary tribulations, but rather be ready to cry out, confessing with the Apostle, that the passions of this present life are not equal to the Glory which is to come, which shall be revealed in us by the Grace of our Lord Jesus Christ. To whom with the Father and the Holy Ghost be ascribed Glory and Dominion through all ages for ever. Amen. FINIS.