Chapter VIII. A Memorable History to Make Clearly Understood in What the Force and Excellence of Holy Love Consist. 430

A MEMORABLE HISTORY TO MAKE CLEARLY UNDERSTOOD IN WHAT THE FORCE AND EXCELLENCE OF HOLY LOVE CONSIST.

How great an extent then, O my dear Theotimus, ought the force of this sacred love of God above all things to have? It must surpass all affections, vanquish all difficulties, and prefer the honour of God's good-will before all things; yea I say, before all things absolutely, without any exception or reservation; and I speak thus with such great distinctness, because there are men who would courageously forsake their goods, honour, and their own life for our Lord, who yet will not leave for his sake things of much less consideration.

In the reign of the Emperors Valerianus and Gallus, there lived in Antioch a priest named Sapricius, and a layman named Nicephorus, who by reason of their long and exceeding great friendship were considered as brothers: and yet it happened in the end, I know not upon what occasion, that this friendship failed, and according to custom was followed with a yet deeper hatred, which reigned for a time between them, till at length Nicephorus, acknowledging his fault, made three different attempts to be reconciled with Sapricius, to whom, now by one of their common friends, now by another, he sent words signifying all the satisfaction and submission that heart could have wished. But Sapricius, in no wise answering to his invitations, ever repulsed the reconciliation with as much contempt as Nicephorus besought it with humility; insomuch that the poor Nicephorus, thinking that if Sapricius saw him prostrate at his feet begging pardon he would be more touched to the heart with it, goes and finds him out and courageously casting himself down at his feet:—Reverend Father, says he, Ah! pardon me, I beseech thee by the bowels of our Saviour Jesus; but even this humility was disdained and rejected, together with his former endeavours.

Meanwhile, behold a hot persecution arose against the Christians, in which Sapricius with others being apprehended did wonders in suffering a thousand thousand torments for the confession 431of his faith—especially when he was most roughly shaken and rolled in an instrument made purposely, after the manner of a wine-press—without ever losing his constancy. At this the Governor of Antioch being extremely irritated condemned him to death; whereupon he was publicly led out of prison towards the place where he was to receive the glorious crown of martyrdom. No sooner had Nicephorus learnt this, than immediately he ran, and having met Sapricius, throwing himself upon the ground: Alas! cried he, with a loud voice, O martyr of Jesus Christ, pardon me, for I have offended thee! But Sapricius taking no notice, the poor Nicephorus, getting again before him by a shorter way, came to him anew with the like humility, conjuring him to pardon him in these words: O martyr of Jesus Christ, pardon the offence which I have committed against thee, I who am but a man and subject to offend: for lo! a crown is already bestowed upon thee by our Saviour whom thou has not denied, yea thou hast confessed his holy name before many witnesses. But Sapricius continuing in his pride gave him not one word in answer; until the very executioners, wondering at the perseverance of Nicephorus, said to him: We have never seen so foolish a man as thee; this fellow is going even at this moment to die, what dost thou want with his pardon? To whom Nicephorus answering: Thou knowest not, said he, what it is I demand of this confessor of Jesus Christ, but God knows. Meantime Sapricius arrived at the place of execution, where yet again Nicephorus, casting himself upon the ground before him: I beseech thee, said he, O martyr of Jesus Christ, that it would please thee to pardon me, for it is written: Ask and it shall be granted thee: words which could not in the least bend the caitiff and rebellious heart of the miserable Sapricius, who, obstinately denying mercy to his neighbour, was himself deprived by the just judgment of God of the most glorious palm of martrydom. For the executioners commanding him to put himself on his knees, in order to behead him, he began to be daunted, and to parley with them, making in the end this deplorable and shameful submission: Oh! I pray you, behead me not: I will do what the Emperors order, and sacrifice to idols. Which the poor good Nicephorus hearing, with 432tears in his eyes began to cry: Ah! do not, I beseech thee, transgress the law and deny Jesus Christ; forsake him not, I beseech thee, lose not the crown of glory which with so great labours and torments thou hast obtained! But alas! this miserable priest coming to the altar of martyrdom there to consecrate his life to the eternal God, had not called to mind what the Prince of Martyrs had said: If therefore thou offer thy gift at the altar, and there thou remember that thy brother hath anything against thee; leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming thou shalt offer thy gift.[1] Wherefore God rejected his offering; and withdrawing his mercy from him, permitted him not only to lose the sovereign happiness of martyrdom, but even to fall headlong into the misery of idolatry; while the humble and meek Nicephorus, perceiving this crown of martyrdom vacant by the apostasy of the obdurate Sapricius, touched with an excellent and extraordinary inspiration, boldly presses forward to obtain it, saying to the officers and executioners: I am a Christian, my friends, I am in truth a Christian, and believe in Jesus Christ, whom this man has denied: put me, therefore, I beseech you, in his place, and cut off my head. At which the officers being extremely astonished, carried the tidings to the governor, who gave orders that Sapricius should be set at liberty, and that Nicephorus should be put to death, which happened on the 9th of February, about the year of our salvation 260, as Metaphrastes and Surius relate. A terrible history, and worthy of the gravest consideration in the subject we treat of! For did you note, my dear Theotimus, this courageous Sapricius—how bold and fervent he was in defence of his faith, how he was in the confession of our Saviour's name, while he was rolled and crushed in that press-like machine, how ready he was to receive the death-blow to fulfil the highest point of the divine law, preferring God's honour before his own life? And yet, because on the other side he prefers to the divine will the satisfaction which his cruel haughtiness takes in hating Nicephorus, he 433stops short in his course, and when he is on the point of coming up to and attaining the prize of glory by martyrdom, he miserably falls and breaks his neck, falling headlong into idolatry.

It is therefore true, my Theotimus, that it is not enough for us to love God more than our own life, unless we also love him universally, absolutely, and without reserve, more than all we love or can love. But you will say to me, did not our Saviour assign the furthest point of our love towards him, when he said that greater love than this no man hath, that a man lay down his life for his friends?[1] It is true indeed, Theotimus, that amongst the particular acts and testimonies of divine love there is none so great as to undergo death for God's glory, yet it is also true that this is but one single act, and one single test; it is indeed the masterpiece of charity, but besides it charity exacts many things at our hands, and so much more forcibly and instantly as they are acts more easy, common and ordinary with all lovers, and more generally necessary to the preservation of sacred love. O miserable Sapricius! Durst thou be bold to affirm that thou didst love God as was fitting, whilst thou didst not prefer the will of God before the passion of hatred and rancour entertained in thy heart against the poor Nicephorus? To be willing to die for God is the greatest but not the only act of love which we owe to God; and to will this act only, excluding the others,—this is not charity, it is vanity. Charity is not fanciful, which she would be in the highest degree, if being resolved to please the beloved in things of greatest difficulty, she would permit us to displease him in easier matters. How can he will to die for God who will not live according to God?

A well-ordered mind that is resolved to die for a friend, would also without doubt undergo all other things; for he that has once despised death ought to have despised everything. But the human spirit is weak, inconstant and humoursome, whence men sometimes rather choose to die than to undergo far slighter pains, and willingly give their life for extremely frivolous, childish, and vain satisfactions. Agrippina having learnt that the child she was bringing forth would be Emperor, indeed, but that he 434would put her to death: Let him kill me, said she, provided that he reign. Mark, I pray you, the disorder of this foolishly loving mother's heart; she preferred her son's dignity before her own life. Cato and Cleopatra chose death rather than to see their enemies exult and glory in their capture; and Lucretia chose to put herself cruelly to death rather than to be unjustly branded with the shame of a deed in which, it would seem, she was not guilty. How many are there who would willingly embrace death for their friends, and yet would not live in their service, or accomplish their other desires? A man exposes his life, who would not open his purse. And though there may be found many who engage their life for a friend's defence, yet scarcely is there one found in a century who will imperil his liberty, or lose an ounce of the most vain and unprofitable reputation or renown in the world, be it for never so dear a friend.

A Confirmation of What Has Been Said by a Noteworthy Comparison.

A CONFIRMATION OF WHAT HAS BEEN SAID BY A NOTEWORTHY COMPARISON.

You know, Theotimus, what was Jacob's love for his Rachel. And what did not he do to testify its greatness, force and fidelity, from the hour he had saluted her at the well? For from that time he never ceased to love her, and to gain her in marriage he served seven whole years with incredible devotion; yet he considered that all this was nothing, so much did love sweeten the pains which he supported for his beloved Rachel. And when he was, after all, disappointed of her, he served yet other seven years to obtain her; so constant, loyal and courageous was he in his affection; and having at length obtained her he neglected all other affections, scarcely even taking any account of the duty he had to Lia, his first spouse, a woman of great merit and very worthy to be cherished, whom God himself compassionated for the contempt she suffered, so remarkable was it. 435

But after all this, which was enough to bring down the haughtiest woman in the world to the love of so loyal a lover, it is verily a shame to see the weakness which Rachel showed in her affection to Jacob. The poor Lia had no tie of love with Jacob except the fact that she was the mother of his four sons. Reuben the first of these had gone into the fields at harvest-time and found some mandrakes, which he brought as a present to his mother.[1] Rachel asked for some of them, and when poor Lia said: Dost thou think it a small matter that thou hast taken my husband from me, unless thou take also my son's mandrakes,—Rachel sold, as it were, the favours and love of her husband for the mandrakes. But Jacob was distressed, and his heart sank, when he understood the weakness and inconstancy of Rachel, who for so trifling a thing sacrificed for a time the honour and pleasure of his special love. For, tell me truly, Theotimus—was it not a strange and most fickle levity in Rachel, to prefer a heap of little apples to the chaste company of so amiable a husband? If it had been for kingdoms, for monarchies!—but for a miserable handful of mandrakes!—Theotimus, what think you of it?

And yet, returning to ourselves, good God! how often do we make elections infinitely more shameful and wretched? The great S. Augustine upon a time took pleasure in leisurely viewing and contemplating mandrakes, the better to discern the cause why Rachel had so passionately coveted them, and he found that they were indeed pleasing to the sight, and of a delightful smell, yet altogether insipid and without flavour. Now Pliny relates that when the surgeons bring the juice of them to be drunk by those on whom they wish to make an incision, that they may not feel the operation, it happens often that the very smell works the effect and puts the patient sufficiently to sleep. Wherefore the mandrake is a bewitching plant, which enchants the eyes, and charms away pains, sorrows, and all passions by sleep. Besides, he who smells the scent of them too long turns mute, and he who drinks too much of them dies without remedy.

Theotimus, could worldly pomps, riches and delights be better 436represented? They have an attractive outside, but he who bites this apple, that is, he who sounds their nature, finds neither taste nor contentment in them, nevertheless they enchant us and put us to sleep by the vanity of their smell; and the renown which the children of the world attach to them, benumbs and destroys those who give themselves up to them too intently, or take them too abundantly. And it is for such mandrakes, chimeras and phantoms of content, that we cast off the love of the heavenly beloved; and how then can we say that we love him above all things, since we prefer such empty vanities before his grace?

Is it not a marvel, but one worthy of tears, to see David, so noble in surmounting hatred, so generous in pardoning injuries, and yet so furiously unjust in love, that not content with possessing justly a great multitude of wives, he iniquitously usurps and takes away the wife of poor Urias, and by an insupportable cruelty causes the husband to be slain, that he may the better enjoy the love of the wife? Who would not wonder at the heart of a S. Peter, which was so bold amidst the armed soldiers that he alone of all his master's company takes sword in hand and strikes; and yet a little afterwards he is so cowardly amongst the women, that at the mere word of a maid he denies and forswears his master? And how can it seem so strange to us that Rachel could sell the chaste favours of her Jacob for the apples of the mandrake, since Adam and Eve actually forsook grace for an apple which a serpent offers them to eat?

In fine, I say to you this word, worthy of note. Heretics are heretics and bear the name, because out of the articles of faith they choose at their taste and pleasure those which it seems good to them to believe, rejecting and denying the others. And Catholics are Catholics, because without any choice or election they embrace, with an equal assurance and without exception, all the faith of the Church. Now it is the same in the articles of charity. It is a heresy in sacred love to make choice among God's commandments, which to observe, and which to violate: he who said: Thou shalt not kill, said also: Thou shalt not commit adultery. If then thou kill not, but commit adultery, it is not for love for God that thou killest not, but it is from 437some other motive, which makes thee rather choose this commandment than the other; a choice which makes heresy in matter of charity. If a man told me that he would not cut off my arm on account of his love for me, and yet proceeded to pluck out my eye, to break my head, to run me through:—Ah! should I cry, how do you say that it is for love you do not cut off my arm, since you pluck out my eye which is no less precious to me, or run my body through with your sword, which is still more dangerous to me? It is a maxim that good comes from an entirely sound cause, evil from some defect. To make an act of true charity, it must proceed from an entire, general and universal love, which extends to all the divine commandments, and if we fail in any one commandment, love ceases to be entire and universal, and the heart wherein it is cannot be called truly loving, nor, consequently, truly good.

That We Are to Love the Divine Goodness Sovereignly Above Ourselves.

THAT WE ARE TO LOVE THE DIVINE GOODNESS SOVEREIGNLY ABOVE OURSELVES.

Aristotle was consistent in saying that good is indeed amiable, but to each one his own good principally, so that the love which we have for others proceeds from the love of ourselves:—for how could a philosopher say otherwise who not only did not love God, but hardly ever even spoke of the love of God? As a fact, however, this love of God precedes all love of ourselves, even according to the natural inclination of our will, as I have made clear in the first book.

In truth, the will is so dedicated, and, if we may say it, consecrated to goodness, that if an infinite goodness be clearly proposed unto it, it must, unless by miracle, sovereignly love this goodness: yea, the Blessed are carried away and necessitated, though not forced, to love God whose sovereign beauty they clearly see; as the Scripture sufficiently shows in comparing the contentment which fills the hearts of the glorious inhabitants 438of the heavenly Jerusalem to a torrent and impetuous flood, whose waters cannot be kept from spreading over the plains it meets with.

But in this mortal life, Theotimus, we are not necessitated to love him so sovereignly, because we see him not so clearly. In heaven, where we shall see him face to face, we shall love him heart to heart; that is, as we shall all see the infinity of his beauty, each in our measure, with a sovereignly clear sight, so shall we be ravished, with the love of his infinite goodness in a sovereignly strong rapture, to which we shall neither desire, nor be able to desire, to make any resistance. But here below on earth, where we do not see this sovereign goodness in its beauty, but only have a half-sight of it amid our obscurities, we are indeed inclined and allured to love him more than ourselves;—yet we are not necessitated: on the contrary, though we have this holy natural inclination to love the divinity above all things, yet we have not the strength to put it in execution, unless the same divinity infuse its most holy charity supernaturally into our hearts.

Yet true it is that as the clear view of the divinity infallibly produces the necessity of loving it more than ourselves, so the half-view, that is, the natural knowledge, of the divinity, infallibly produces the inclination and tendency to love it more than ourselves; for, I pray you, Theotimus, since the will is wholly ordained unto the love of good, how can it know, ever so little, a sovereign good without being so far inclined to love it sovereignly? Of all goods which are not infinite, our will always prefers in its love that which is nearest to it, and chiefly its own; but there is so little proportion between the infinite and the finite, that our will having knowledge of an infinite good is without doubt moved, inclined and excited to prefer the friendship of this abyss of infinite goodness before every other sort of love, yea even the love of ourselves.

This inclination is strong principally because we are more in God than in ourselves, we live more in him than in ourselves, and are in such sort from him, by him, for him and belonging to him, that we cannot undistractedly consider what we are to him and he is to us, without being forced to exclaim: I am 439thine, Lord, and must belong to none but thee; my soul is thine, and ought not to live but by thee, my will is thine, and is only to tend to thee, I must love thee as my first principle since I have my being from thee, I must love thee as my end and centre since I am for thee, I must love thee more than my own being, since my being subsists by thee, I must love thee more than myself, since I am wholly thine and in thee.

And in case there were or could be some sovereign good whereof we were independent, we should also, supposing that we could unite ourselves unto it by love, be excited to love this more than ourselves, seeing that the infinity of its sweetness would be still sovereignly more powerful to draw our will to its love than all other goods, yea, even than our own good.

But if, by imagination of a thing impossible, there were an infinite goodness on which we had no dependence whatever, and with which we could have no kind of union or communication, we should indeed esteem it more than ourselves, for we should know that being infinite it would be more estimable and lovable than we; and consequently we should be able to make simple desires of being able to love it; yet, properly speaking, we should not love it, since love aims at union; and much less could we have charity towards it, since charity is a friendship, and friendship cannot be unless it be reciprocal, having for its groundwork communication, and for its end union: I speak thus for the benefit of certain fantastic and empty spirits, who very often on baseless imaginations revolve morbid thoughts to their own great affliction. But as for us, Theotimus, my dear friend, we see plainly that we cannot be true men without putting this inclination into effect. Let us love him more than ourselves who is to us more than all and more than ourselves. Amen, so it is.