Now the simple view of contemplation is performed in one of these three ways. Sometimes we regard only some one of God's perfections, as for example his infinite goodness, not thinking of his other attributes or virtues; like a bridegroom, who simply stays his eye upon the beautiful complexion of his bride, and by this means truly sees all her countenance, forasmuch as her colour is spread over almost all the parts of it, and who yet at the same time would not be attending to the features, expression, and other points of beauty: for, in like manner, sometimes the mind, considering the sovereign goodness of the divinity, although withal it sees in it justice, wisdom, power, yet is only attentive to its goodness, to which the simple view of its contemplation is addressed. Sometimes also we attentively behold in God several of his infinite perfections, yet with a simple view and without distinction, as he who with one glance, passing his eyes from the head to the feet of his richly dressed spouse, would attentively have seen all in general, and nothing in particular, not well discerning what neck-jewels, or gown, she wore, nor what countenance she bore, nor what expression she had, nor what her eyes were saying, but only that all was fair and agreeable: for so in contemplation we often cast one single regard of simple contemplation over several divine greatnesses and perfections together, and we could not describe anything in particular, but only say that all is perfectly good and lovely. And finally we at other times consider neither many nor only one of the divine perfections, but only some divine action or work, to which we are attentive; as for example to the act of mercy by which God pardons sins, or the act of creation, or the resurrection of Lazarus, or the conversion of S. Paul: as a bridegroom who might not regard the eyes, but only the sweetness of the looks which his spouse casts upon him, nor take notice of her mouth, but only of the sweetness of the words uttered by it. And here, Theotimus, the soul makes a certain outburst of love, not only upon the actions she considers, but upon him from whom they proceed: Thou art good; and in thy goodness teach me thy justifications. [284] His throat (that is, the word which comes from it) is most sweet, and he is all lovely. [285] Ah! How sweet are thy words to my palate, more than honey to my mouth; [286] or with S. Thomas: My Lord and my God; and with S. Magdalen: "Rabboni, Ah! my master!"
 

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