A treatise of the loue of God. Written in french by B. Francis de Sales Bishope and Prince of Geneua, translated into English by Miles Car priest of the English Colledge of Doway

That we haue not naturally the power to loue God aboue all things. CHATPER. XVII.

1. THe Eagle hath a good heart, and that, se∣conded with a strong winge for flight, yet hath she imcomparably more sight then winge, and doth cast with quicker dispatch, and in fur∣ther distance her eye, then her bodie: so our soules animated with an holy naturall inclination to∣wards the Diuinitie, hath farre more light in her Vnderstanding to see how much it is amiable, then force in her will to loue it in effect: For sinne hath much more debilitated mans will, then dimmed his Reason; and the rebellion of the sensuall appe∣tite which we call Concupiscence doth indeede disturbe the Vnderstanding; but it is quite contra∣rie to the will, stirring vp against it seditions and reuoults: so that the poore will wholy infirme, and shaken with continuall assaults, which Con∣cupiscence waigeth against her, cannot make so great progresse in diuine Loue, as Reason and Na∣turall inclination suggesteth that she ought to doe.

2. Alas THEOTIME, how faire arguments, not onely of a great knowledge of God, but also of a great inclination towards him, haue those great Philosophers, SOCRATES, PLATO, TRISMEGISTVS, ARISTOTLE, HIPPOCRATES, SENECA, EPICTETES,

left behind them. SOCRATES the most laudable amongst them, came to the cleare knowledge of the vnitie of God, and felt in himselfe such an in∣clination to loue him, that as S. AVGVSTINE wit∣nesseth, many were of opinion that he neuer had other ayme in teaching morall Philosophie, then to purifie their witts for the better contempla∣tion of the Soueraigne good, which is the most indiuisible Diuinitie. And for PLATO he doth suf∣ficiently declare himselfe in his definition of Phi∣losophie, and of a Philosopher, saying that to doe the part of a Philosopher is nothing else but to loue God, and a Philosopher no other thing then, A Louer of God. What shall I saie of great ARI∣STOTLE, who so efficaciously proues God's vnitie, and spoake so honorably of it, in diuerse occur∣rences.

3. But ô eternall God! those great witts which had so great knowledge of the Diuinitie, and so great a propension to loue it, wanted all of them force and courage to loue it well indeede. By visible things they came to the inuisible things of God, yea euen to his eternall vertue, and Diui∣nitie saieth the Apostle; in so much, as they are inexcusable as hauing knowne God, and not ha∣uing glorified him as God, nor rendred him thankes. Indeede they glorified him in some sort attributing vnto him the soueraigne Titles of ho∣nour, yet did they not glorifie him as they ought; that is, they glorified him not aboue all things, not hauing the heart to ruinate Idolatrie, but cō∣municated with it, detaining Veritie, which they knewe, prisoner by iniustice in their hearts, and

preferring the honour and vaine repose of their life, before the honour due vnto God, they vani∣shed in their owne knowledge.

4. Is it not great pitie THEOTIME to see SOCRA∣TES, as PLATO reports, speake vpon his death-bed, concerning the Gods, as though there had bene many, he knowing so well that there was but one onely? Is't not a thing to be deplored, that PLA∣TO who vnderstoode so clearely the truth of the Diuine vnitie, should ordaine that sacrifice should be done to many Gods? And is it not a lamenta∣ble thing that TRISMEGISTVS should so base∣ly lament, and plaine the abolishment of Ido∣latrie, who in so many occasions, had spoaken so worthily of the Diuinitie? But aboue all I ad∣mire the poore good man EPICTETES, whose words and sentences are so sweete in our tongue, translated by the learned, and faire Plume of the R. F. D. IOHN of S. FRANCIS, Prouinciall of the Congregation of the FVLIANS in GAVLE, not long agoe exposed to our view. For what a pitie was it I pray you to see this excellent Philosopher, speake of God some times with such gust, feeling, and Zeale, that one would haue taken him for a Christian, comming from some holy, and pro∣found meditation, and yet againe at diuerse times, mentioning the Pagan Gods? Alas this good man who knewe so well the vnitie of God and had so much gust in his bountie, why had he not a pious iealousie of the diuine honour to th'end not to flatter or dissemble in a matter of so great conse∣quence?

5. In somme THEOTIME our catiue nature,

disinabled by sinne, is like our countrie Palme-trees, which in deede make some imperfect pro∣ductions, and as it were essayes of fruite, but to beare entire, ripe, and seasoned Dates, is reserued for a better Climate; for euen so certes, mans heart doth naturally produce certaine Onsets of God's loue but to proceede so farre, as to loue him aboue all things, which is the fullnesse of loues grouth, due vnto this Supreame goodnesse, this is proper onely to hearts animated and assisted with hea∣uenly grace, being in the state of holy charitie: and this little imperfect loue, of whose touches nature in her selfe is sensible, is but a will without will, a will that would, but will not; a sterill will, which doth not produce true effects, a will sicke of the Palsie, which seeth the healthfull Pond of holy Loue; but hath not the strength to throw herselfe into it; to conclude this will is an abortiue of the good will, and hath not necessarie life, and generous vigour, to preferre God in effect before all things. Whervpon the Apostle in person of the sinner, cries out, There is will in me, but I find not the meanes to accomplish it.