THE FIRST CHAPTER .

Of the greate Ignorance of Men in searching after their Happy , and Blyssed end , which is God .

THERE is noe Ignorance soe vnbeseeming , or hurtfull ; as for a Man to doe a Thing , and not to know the end , for which Hee doth itt . For it is the first Thing he ought to know , and for want thereof Hee can doe nothing that is sitting , or profitable , but by chance . Therefore if any vndertake a Trade , or Office . Hee first of all endeauours to learne what is required to the due performance of the same . And it yet much more vnbeseeming not to know the end for which Hee is , and for what Hee is Created , and liues . For thither ought to be directed the workes , and endeauours of all Men : like as the Arrow of the Archer to the white , or Marke : and therefore this Ignorance must needs bringe with itt an vnspeakable harme to the whole life , and beinge of such an one .

All creatures from the least to the greatest aswell Reasonable , as vnreasonable know the end of their liuing , and being : their proper place to which they belong , and thither doe they always tend , and inclyne themselues in what quarter of the world soeuer they be , exactly performinge that for which nature ordayned them .

The earth , the Water , the Ayre , the Fyre , & all that is composed of thē know their proper place , and thither doe they alwayes inclyne , and conuert themselues to their powre : in what place soeuer they be putt . The Heauen , the Sunne , Moone , and all the Planets know their motion which they obserue continually in good Order . The sea Keepes its Tydes , all the Riuers their flowing : And it is soe firmely imprinted into each one by Nature that they neuer fayle to fulfill that for which they were created .

Man only is ignorant of the end for which He is , and why hee hath receiued this present life , and is placed in this world , nor knoweth what doth properly belong vnt● Him , in this life : wheras notwithstanding Hee ought aboue all other Creatures through Reason to be assured thereof . By reason of this Ignorance the world hath euer beene , and is still full of Errors , and Disorders . If wee could from some High Towre behold the occupation of most Men in the world , and had likwise before our eyes the end for which each one , & alltogether were created : wee should not be able sufficiently to wonder at the Blyndnesse of the childeren of Adam . Although wee should see the fishes leape out of the water to flye in the Ayre , as the Byrds ; and on the Contrary Byrds cast themselues into the water to swimme , & liue there as fishes . It would not seeme more strange , and wonderfull to vs y to behold men to worke soe contrary to the end for which thy were created by God .

A Certayne Philosopher considering in his Tyme the Blyndnesse of Men , Albeit Hee was Himselfe in darknesse , and ignorant of the true end of Man , hauing notwithstanding some more naturall light thē Others , went at full day with a lighted lanterne in the midst of Men , to seeke men .

The Prophet Dauid in Spirit at diuers tymes consideringe this common deprauation , and prpeosterousnesse of humayn kynd : could not tell how hee should best expresse this wonder , and therefore vseth for that purpose a particular saying : God ( saith Hee ) Psal . 13. nath looked do ●ne vppon the Childeren of Men to see if there were any One who had vnderstanding , or did seeke God : They are all declyned , they are altogether become vnprofitable , there is None that doth Good , there is not so much as One . It seemes according to this saying y this Thing is in itt selfe so wonderfull , that God would not beleiue itt vntill Hee saw , and considered the same ▪ and numbred men one by one . And although wee being now enlightned by true faith know in some sort the end for which wee are created , and that to which wee must tend in this world ; neuerthelesse wee are very much Ignorant of the true way , and meanes to attayn therevnto , and if perhaps wee know the same , yet the desire wee haue therevnto is soe small that the knowledge thereof doth little auayl vs. In soe much that euen yet an illuminated man might well walke through the whole world to seeke out men , who haue obtayned their true end , or that tend thervnto , as they ought . This the Prophet Ieremy doth wittnesse saying . I haue 4. cha. loo●ed round , about , & haue found no Body .

And truly a signe that a Man is Actually Ignorant of the meanes how to attayn to this end , is , that there is scarse an Art , or science soe abstruse , or hard to be learnt vppon the earth , as this ; also very few haue the right knowledg heerof , and those that haue itt , find scarse any to whom to communicate this Noble science . Which indeed is the greatest dammage that sinn hath done vs , & if wee consider itt well the greatest , and shamefull●st exprobation , or reproach that can be done to Man . For it is as much as though wee with greate Art would teach a fish to swimm , a byrd to fly , or a Man to goe vppon the ground .

There come forth dayly bookes enough which teach vs , that the end , & Perfection of Mans life consists in an vnion with God , but very few teach wherin this vnion doth consist , or how wee can certaynly attayn thervnto . If there be any that handle the s●me , they seeme to vs to be too obscure , too ●●gh , wee cannot vnderstand them , wee hold them to be full of error , wee impugne thē , weereiect them , mo●t part of Men haue noe more desire , or longing therevnto , y a horse , or a Cow to pretious spices : this in truth : deserues more to be lamented y any thing in the world ; and especially that wee obserue this Blindnesse amongst Religious , and Spirituall Persons , whose state , and Vocation is properly aboue all others to discerne , and seeke to obtayn this end .

And if so be there be any who apply themselues according to true Doctryn to seeke vnion with God , and to obtayn in Him their Happy , and blissed end , they reckon , and esteeme themselues to be vnited , before they are well approached vnto Him ; Albeit notwithstanding that the word vnited is not vnknown vnto them , and they are not ignorant what is required that a thing may be sayd truly to rest in its end . Which is a signe that they be really estranged from their true end .

When wee see a thing to be neere Another , or to touch only the same wee do not think itt to be vnited therewith . But to hold●y to be perfectly vnited with another thing , it must loose all dissimilitude , leaue all propriety , depart from all Multiplicity , & assume the likenesse of that wherewith it is vnited . Hence wee doe not say that the Iron is vnited with the fyer , as-long as wee perceiue itt to be Iron ; but to be perfectly vnited , itt must be soe glowing : that itt seeme to be wholy fyer , and not Iron . Wee also do not esteeme the Ayr to be vnited with the sunn-beames soe long as wee can perceiue any thinge else in itt y light , and clearnesse . In like manner wee ought not to esteeme our soule to be vnited with God vnlesse shee be with all her Powres so wholy auerted from all Creatures , and from Herselfe , as though neither shee , nor they were at all . And being wholy Conuerted to God so enioy his sacred presence that shee know , tast , or feele nothing but God , for y is shee first of all Perfect , and hath obtayned her end .

Agayn wee doe not say that a stone rests vppon the earth when it is loose by the ground , or toucheth the same only with some corner ; for it shewes the Contrary ; not resting vntill it ly flat , and firme . Yea to rest the securer it imprints itselfe , as deepe in the ground as it can , and in the meane whyl : Man esteemes Himselfe to be in God , and to rest in Him when perhaps hee is somwhat neere vnto Him , or with some one of his Powres knoweth ; or toucheth not Him , but some thing like vnto Him . Which is a Blyndnesse to be much lamented . And the more becaus many Heare , and vnderstand the same ; and yet are no more touched , or moued therewith then as though it did not concerne them at all ; when as notwithstanding they cannot be ignorant that out of this end , no Happynesse can be expected .

Truly if a fish should see the water , and did not make hast to leape into itt ; if a stone should hang loose in the Ayr , and not fall down-wards , wee would affirme the fish to be dead , and that which seemed to be a stone , to be noe stone . What shall wee now say of Man ? and to what shall wee liken him who doth not tend to his first , and pryme end ? Heare what the Prophet Dauid sayth of Him . Man being in Honour did not vnderstand , sal . 84 Hee compared to bruite Beasts , and is made like vnto them . And to shew the small difference betwixt the one , and the other , Hee repeates the same twise .

This hath ministred Occasion vnto Mee amongst diuers other Bookes which treate of the Perfection of this life : to add this small treatise . If peraduenture in this common erring ; wee could by the same suggest aswell to our selues , as to others : some apt Meanes for the obtayning of our Blissed end to which wee are all created , for which wee ought all to tend , and for which wee haue all receiued our Body , and soule in this present tyme , expecting the Day in which wee must giue account how little , or much wee haue approached to our Blisled end ; ( which is God ) and are vnited with Him ; when as according to the Measure wee are to expect reward , or punishment .

To declare this Matter further I could find nothing better to come to our Intent , that this present treatise which wee haue written of the Perfection of the soule in this life , and of her true finall end ; and to call itt the kingdome of God in the soule . Which our Sauuiour Christ teacheth in the Gospell saying in expresle words . The kingdome of God doth not Luk . 17. come with Obseruation ; for behold the kingdome of God is within you . Which words are very cleare , and are both by S. Thomas , S. Bonauenture , and others vnderstood of the Internall Kingdome in the soule . This kingdome the soule obtaynes , when as in due order shee hath subiected the inferior Man to the Superior , and the Superior Man to God who y doth liue , and raign in Her , as in his kingdome . For Confirmation Heereof S. Cyrill , Ierome , and Augustin vnderstood these words of the Pater Noster . Thy kingdome Luk . 11. 2. come . Of the Spirituall kingdome in the soule . Whereof S. Augustin had particular experience as appeareth by his words when Hee sayd : O great Depth ! ô sweete secrecy ! ô secrecy ! without Bitternesse of bad thoughts ▪ without perturbation , impugnation , or Payn This is the ioy whereof our Sauuiour said . Enter into the ioy of thy Lord . Math . 35. 23.

The reason wee haue to take this name the Kingdome of God is first because euery one desires to tend thither . Who desires not to be a king ? who would not to the end of the world goe ouer the sea , and Mountaynes , if soe be there could be shewed Him an entrance into the kingdome of Heauen ? How therefore shall any body neglect the Doctryn wee heere giue , to shew Him that kingdome in Himselfe ? Truely if to one , who with greate labour did fetch water a farr of ; we should shew Him the Fountayn from whence it did flow within his owne Howse : who would not spayr the Labour of fetching itt from abroad , and enioy that Hee had within doores ? where the kingdome of God is ( there is God ) who is the fountayn of all Good , Beauty , and Perfection , which Man seekes out of Himselfe with greate Labour . Yea by the kingdome of God wee vnderstand nothing else but a perfect vnion of the Soule with God . And therefore vnderstanding that the kingdome of God is within Her , each one ought to be enflamed with a greate Desire to seeke the same .

Secondly because the word kingdome of God doth make best known to euery one the nature of true Perfection . For all know that where the kingdome of God is , there may be noe sinn , vice , bad Affection , or desire ; no trouble , commotion , Mutability , or instability ; no Aridity , or vexation ; but through a Death of all Humayn Frayltyes , True Perf●edtion . and imperfections man must haue in Him an abnegation , and sequestration not only from sinn but also from all created Affections whereof God is not the cause ; and in place thereof Hee must haue all virtue , and Perfection ; yea an Angelicall Purity in perfect Rest , and Peace in God ; which neither for suffering payn , or any other Affliction is disquicted . And in Truth such ought to be the Vnion of the soule with God which is her vtmost perfection , and end in this life ; as was that whe●in God first placed Her . And with reason it requires the vttermost Perfection of Man in this life ; for Hee ought to rest perfectly therin , and to be able at all tymes to attayn thervnto ; and albeit by reason of his Fraylty hee oftentymes separater himselfe from itt , and that hee cannot in this life ( which is but the way to the next ) come to a Constant , & Perfect Rest in God , and a full satiety in him . There is notwithstanding appoynted him a certayn Vnion with God which hee may obtayn in this life , wherin hee finds a Rest , and repose in God ; which is such , as doth sufficiently satisfie him heere in this life ; and therefore hee ought to tend vnto itt ; and this Vnion must be such , that it come soe neere as can be to that of Eternall Bissednesse . And Principally be without medium or Meane , although obscure , and in faith ; whereas the other is in perfect Charity , as a full reward of this life . Of this true Vnion with God diuers Spirituall Teachers speake whose words for breuityes sake wee heere omitt thinking that the deuout Reader doth make noe doubt of this Truth ; And only say that wee haue determined to treate heere of this vttermost Perfection vnder the Title of the kingdome of God ; demonstrating what is required of Man to attayn thervnto , and how hee hauing obtayned the same shall alwayes retayn itt . For soe farr ( it seemes ) hee can come to , in this life .

Therefore of this Kingdome of God we will heere speake teaching the soule how shee shall find God without medium or meane , or any thing interposed in her , and retayn him in all Places , workes , Payns , and Troubles . And that wee may the better be vnderstood wee will exhibitt this not in sublyme , and subtile ; but simple words , and declare itt with common similitudes intending more to instruct the simple , and humble of hart y the witty , and selfeconceited . Imitating Christ who thankes his Father for that Hee had hidden itt from t●e wise , and Luk . 10. prudent , and had reuealed itt to little ones . And also vsed oftentymes ordinary similitudes thereby to expresse the Euangelicall Mysteryes . The Order which wee will keepe heerin ; is this first wee will speake of the greate Ignorance , and stupidity of Men in seeking after their end ( which wee say to be the Kingdome of God ) and what wee do vnderstand thereby , and how grossely they stray from the right way that leads thither . Then with common similitudes will wee shew how they must behaue themselues to find itt ; and afterwards wee will sett downe in particular what is required in the soule to become the Kingdome of God . Where wee will then teach her how shee shall suffer herselfe to be lead therin by God : & how shee shall perseuer there constantly in all aridityes , corporall Payns , Afflictions , & lastly in all exteriour distractions ; and imployments .