maxim in the schools that there is no Love of a thing unknown, yet I have found that things unknown have a secret influence on the soul, and like the centre of the earth unseen violently attract it. We love we know not what, and therefore everything allures us. As iron
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at a distance is drawn by the loadstone, there being some invisible communications between them, so is there in us a world of Love to somewhat, though we know not what in the world that should be. There are invisible ways of conveyance by which some great thing doth touch our souls, and by which we tend to it. Do you not feel yourself drawn by the expectation and desire of some Great Thing?
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I will open my mouth in Parables, I will utter things that have been kept secret from the foundation of the world. Things strange yet common, incredible, yet known; most high, yet plain; infinitely profitable, but not esteemed. Is it not a great thing that you should be Heir of the World? Is it not a great enriching verity? In which the fellowship of the Mystery which from the beginning of the World hath been hid in God lies concealed! The thing bath been from the Creation of the World, but hath not so been explained as that the interior Beauty should be understood. It is my design therefore in such a plain manner to unfold it that my friendship may appear in making you possessor of the whole world.
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I will not by the noise of bloody wars and the dethroning of kings advance you to glory: but by the
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gentle ways of peace and love. As a deep friendship meditates and intends the deepest designs for the advancement of its objects, so cloth it chew itself in choosing the sweetest and most delightful methods, whereby not to weary but please the person it desireth to advance. Where Love administers physic, its tenderness is expressed in balms and cordials. It hateth corrosives, and is rich in its administrations. Even so, God designing to show His Love in exalting you bath chosen the ways of ease and repose by which you should ascend. And I after His similitude will lead you into paths plain and familiar, where all envy, rapine, bloodshed, complaint and malice shall be far removed ; and nothing appear but contentment and thanksgiving. Yet shall the end be so glorious that angels durst not hope for so great a one till they had seen it.
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The fellowship of the mystery that hath been hid in God since the creation is not only the contemplation of the work of His Love in the redemption, tho' that is wonderful, but the end for which we are redeemed ; a communion with Him in all His Glory. For which cause St. Peter saith The God of all Grace bath called us unto His Eternal Glory by Jesus Christ. His Eternal Glory by the method of His Divine Wisdom being made ours ; and our fruition of it the end for which our Saviour suffered.
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True Love as it intendeth the greatest gifts intendeth also the greatest benefits. It contenteth not itself in showing great things unless it can make them greatly useful. For Love greatly delighteth in seeing its object continually seated in the highest happiness. Unless therefore I could advance you higher by the uses of what I give, my Love could not be satisfied in giving you the whole world. But because when you enjoy it you are advanced to the Throne of God and may see His Love ; I rest well pleased in bestowing it. It will make you to see your own greatness, the truth of the Scriptures, the amiableness of Virtue, and the beauty of Religion. It will enable you to contemn the world, and to overflow with praises.
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To contemn the world and to enjoy the world are things contrary to each other. How then can we contemn the world, which we are born to enjoy ? Truly there are two worlds. One was made by God, the other by men. That made by God was great and beautiful. Before the Fall it was Adam's joy and the Temple of his Glory. That made by men is a Babel of Confusions : Invented Riches, Pomps and Vanities, brought in by Sin. Give all (saith Thomas ὰ Kempis) for all. Leave the one that you may enjoy the other.
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What is more easy and sweet than meditation ? Yet in this hath God commended His Love, that by meditation it is enjoyed. As nothing is more easy than to think, so nothing is more difficult than to think well. The easiness of thinking we received from God, the difficulty of thinking well proceeded from ourselves. Yet in truth, it is far more easy to think well than ill, because good thoughts be sweet and delightful : Evil thoughts are full of discontent and trouble. So that an evil habit and custom have made it difficult to think well, not Nature. For by nature nothing is so difficult as to think amiss.
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Is it not easy to conceive the World in your Mind ? To think the Heavens fair ? The Sun Glorious ? The Earth fruitful ? The Air Pleasant ? The Sea Profitable ? And the Giver bountiful ? Yet these are the things which it is difficult to retain. For could we always be sensible of their use and value, we should be always delighted with their wealth and glory.
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To think well is to serve God in the interior court : To have a mind composed of Divine Thoughts, and set in frame, to be like Him within. To conceive aright and to enjoy the world, is to conceive the Holy Ghost,
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and to see His Love : which is the Mind of the Father. And this more pleaseth Him than many Worlds, could we create as fair and great as this. For when we are once acquainted with the world, you will find the goodness and wisdom of God so manifest therein, that it was impossible another, or better should be made. Which being made to be enjoyed, nothing can please or serve Him more, than the Soul that enjoys it. For that Soul doth accomplish the end of His desire in Creating it.
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Love is deeper than at first it can be thought. It never ceaseth but in endless things. It ever multiplies. Its benefits and its designs are always infinite. Were you not Holy, Divine, and Blessed in enjoying the World, I should not care so much to bestow it. But now in this you accomplish the end of your creation, and serve God best, and please Him most : I rejoice in giving it. For to enable you to please GOD, is the highest service a man can do you. It is to make you pleasing to the King of Heaven, that you may be the Darling of His bosom.
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Can you be Holy without accomplishing the end for which you are created ? Can you be Divine unless you be Holy ? Can you accomplish the end for which you were created, unless you be Righteous ? Can you then 8
be Righteous, unless you be just in rendering to Things their due esteem ? All things were made to be yours, and you were made to prize them according to their value ; which is your office and duty, the end for • which you were created, and the means whereby you enjoy. The end for which you were created, is that by prizing all that God hath done, you may enjoy yourself and Him in Blessedness.
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To be Holy is so zealously to desire, so vastly to esteem, and so earnestly to endeavour it, that we would not for millions of gold and silver, decline, nor fail, nor mistake in a little. For then we please God when we are most like Him. We are like Him when our minds are in frame. Our minds are in frame when our thoughts are like His. And our thoughts are then like His when we have such conceptions of all objects as God hath, and prize all things according to their value. For God
