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 the diuine perfections are but one onely, yet an infinite perfection. FIRST CHAPTER.

I. WHEN the sunne riseth redde, soone after turning black, or hol∣low and bended; or else when it setteth bleake, pale, and sad, we saie it is a signe of raine. THEO∣TIME the sunne is neither redde, blacke, pale graie, nor greene; This great light is not obno∣xius to vicissituds or change of colours, hauing no other colour at all, then it's most cleare and perpetuall brightnesse, which, vnlesse by Miracle,

is vnuariable. But we vse this manner of speach, because it seemes such to vs, following the varie∣tie of vapours interposed betwixt it and vs, ma∣king it so diuersly appeare.

2. Now we discourse in like manner of God, not so much according to that which he in him∣self is, as by his works; by meanes wherof we con∣template him: for according to our diuerse consi∣derations we name him diuersly, euen as though he had a great multitude of different Excellences and Perfections; If we consider him as he puni∣sheth the wicked, we terme him IVST; If as he deli∣uereth sinners frō their miserie, we publish him MERCIFVLL; As he created all things and worketh Miracles, we name him OMNIPOTENT; as exactly performing his promises, we diuulge him TRVE; as ranging all things in so goodly an order, we in∣stile him MOST-WISE: and cōsequently behoulding the diuersitie of his works, we attribute vnto him great diuersitie of perfections; This notwith∣standing, in God ther is neither Varietie, nor any kind of different Perfections. But he is in himselfe one, most sole, most simple and most indiuisibly one Perfection: for all that is in him, is no other thing then himselfe: And all the Excellēcies which we saie are in him in so great diuersitie, are there vnited in a most simple, and pure Vnitie. And as the Sunne hath none of the colours which we asscribe vnto it, but one sole most cleare light, passing all co¦lour, and rēdring all coulours actually visible: so in God there is none of those Perfections which we imagine, but one onely most pure excellencie, which is aboue all Perfection, and giues perfectiō

to all that is perfect. Now to assigne a perfect name to this Supreame excellencie, which in it's most singular vnitie doth comprehend, yea sur∣mount all excellencie, is not within the reach of a Creature Humane or Angelicall. For as we finde in the Apocalypse our Lord hath a Name which no man knowes but himselfe; for that he onely perfectly seeing his owne infinite Perfection, he also can onely expresse it in a Name proportiona∣ble: whence the Auncients affirmed, that God a∣lone was true Diuine; for so much as none but he onely could arriue to the full knowledge of the infinite greatnesse of the diuine Perfection, nor consequently set it out in words. For this cause, God by the Angell answering Samsons Father who demanded his Name. Why dost thou demand my Name quoth he, which is Admirable? As though he would haue saied; my Name may be admired, but neuer pronounced by Creaturs: It must be adored, but cannot be comprised, saue by me, who onely can pronounce the proper Name, by which truely and to the life I expresse my Excellencie. Our thoughts are too feeble to forme a conceite which might represent an Excel∣lencie so Immense, that comprehendeth in his most simple, and most indiuisible Perfection, distinctly and perfectly all other Perfections, in an infinitly excellent and eminent manner, to which our thoughts cannot raise themselues; At least in some sort to speake of God, we are forced to vse a great number of names saying that he is GOOD, WISE, OMNIPO∣TENT, TRVE, IVST, HOLY, INFINITE,

IMMORTALL, INVISIBLE. And certes we saie true, God is all this together, because he is more then all this; that is to saie he is in so pure, excellent, and eleuated a manner, that in one most simple perfection he containes the Vertue, Vigour, and excellencie of all perfection.

3. So Manna was one onely meate which con∣taining in it se••fe the tast and vertue of all other meats; one might haue saied of it, that it had the tast of Lemmons, Melons, Raysins, Prunes, and Peares, yet might one truelyer haue saied, that it had not all these gusts, but one onely, which was properly it's owne: containing notwithstanding in it's vnitie, all that was agreeable, and to be de∣sired in all the diuersitie of all other gusts. As the hearbe DEDECATHEOS which as PLINIE saieth cu∣ring all deseases, is neither Rubarbe, Sene, Rose, Betonie, or Bugle, but a pure simple, which in the onely simplicitie of it's proprietie containes as much vertue as the mixture of all the other mede∣cins. O Abysse of diuine Perfections! how admi∣rable thou art, to possesse in one onely Perfectiō, the Excellencie of all Perfection, in so excel∣lent a sort, that none can comprehend it but thy selfe?

4. We will saie much, saieth the holy Scripture of this matter, and yet shall alwaies come short in wordes, the somme of all discourse is, that he is all things. If we glorie, to what purpose shall it be? for the Almightie is aboue all his workes. Blessing our Lord, exalte him as much as thou can'st, for he passeth all Praise: In exalting him take breath againe, marrie wearie not your selfe

in it, for you shall neuer be able to comprehend him. No THEOTIME we can neuer comprehend him, syth, as S. IOHN saieth, he is larger then our heart. Yet neuerthelesse let each Spirit praise our Lord, calling him by all the most eminent Names which may be found. And for the greatest Praise we can render vnto him, let vs confesse that neuer can he be sufficiently praised. And for the most excellent Name we can attribute vnto him, let's protest that his name passeth all Names, nor can we worthily name him.