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

How admirable the diuine prouidence is in the diuersitie of graces giuen to men. CHAPTER. VII.

1. THere was then in the eternall Prouidence an incomparable fauour for the Queene of Queenes, Mother of faire Dilection, and alto∣gether most entirely perfect. There were also for certaine others, some speciall fauours. After this the soueraigne Bountie poured an abundance of graces, and benedictions vpon the whole race of mankind, and the nature of Angels, with which all were watered, as with a light which illumina∣teth euery man comming into this world; euery one receiued their portion, as of seed which falls not onely vpon the good ground, but vpon the high way, amōgst thornes, and vpō rockes, that all might be vnexcusable before the Redeemour, if they should not imploy this most aboundant Re∣demption, for their soules health.

2. But albeit THEOTIME that this most aboun∣dant sufficiencie of grace, be thus poured vpon all humane nature; and that in this we are all equall that a rich aboundāce of benedictions is presented to vs all; yet the varietie of these fauours is so great, that one cannot saie whether the greatnesse of these graces in so great a diuersitie, or the di∣uersitie in such greatnesses be more admirable: For who sees not that the meanes of Saluation a∣mongst

Christians are greater, and more effica∣cious then amongst Barbarians, and againe, that amongst Christians, there are People and Townes where the Pastors are more profitable and capa∣ble. Now to denie that these exteriour meanes were benefits of the diuine Prouidence or to doubt whether they did auaile to the saluatiō, and perfection of soules, were to be vngratfull to the diuine Bountie, and belye certaine experience, by which we see that ordinarily where these exte∣riour helpes abound, the interiour are more effi∣cacious, and succeede better.

3. Certes as we see, that there are neuer found two men perfectly resembling th'one thother in naturall giftes, so are there neuer any found wholy equall in supernaturall ones. The Angels, as great S. AVGVSTINE and S. THOMAS assure vs, receiued grace with proportion to the varietie of their naturall conditions. Now they are all either of a different species or at least of a different con∣dition, being they are distinguished one from an∣other: therfore according to the diuersitie of An∣gels, there are different graces. And though grace is not giuen to men according to their naturall conditions, yet the diuine sweetenesse ioyeth, and as one would saie exulteth in the production of graces, infinitly diuersifying them, to the end that out of his varietie, the faire enamell of his Redem∣ption and mercy might appeare: whence the Church vpon the Feasts of euery Confessour and Bishop doth sing: There was not found the like to him; and as in heauen none knowes the new name, saue him that receiues it, because ech

one of the Blessed, hath his owne a part, according to the new beeing of glorie which he attained. So in earth, euery one doth receiue a grace so parti∣cular, that all are diuerse. Our Sauiour doth also compare his grace to Pearles, which as Plinnie saith, are otherwise called Vnions, because euery one of them are so singular in their qualities, that neuer two of them are found perfectly like. And as one starre is different from another in brightnesse, so shall one passe another in glorie, a sure signe of their aduantage in Grace. Now this varietie in Grace, or this grace in varietie, com∣poseth a most sacred beautie, and most sweete har∣monie, reioysing all the holy citie of the heauen∣ly Hierusalem.

4. But we must be very warie neuer to make enquirie, why the supreame wisdome bestowes a GRACE rather vpon one thē another, nor why she makes her fauours abound rather in one behalfe thē another. No THEOTIME, neuer enter into this curiositie: For hauing all of vs sufficiently, yea a∣bundantly, that which is requisite to saluation, what reason can any creature liuing haue to com∣plaine, if it please God to bestow his graces more amply vpon one then another? If one should de∣mand, why God made MELONS greater then STRAWBEARIES, or LYLIES greater then VIOLETS, why ROSMARIE is not a ROSE, or why the Cloue∣gillow flour is not a Turnesole: why the Peacocke is more beautifull then the Rate, or why the Figue is sweete and the Lemmā sourishe, one would laugh at such demandes, and saie; poore man, sith the beautie of the world doth require varietie, it is

necessarie there should be difference, and inequa∣litie in things, and that the one should not be thother? For which cause the one is little, th'other great: the one bitter, the other sweete: the one more, the other lesse faire. Now, it is the same in supernaturall things: euery one hath his gifte, one thus and another thus, saieth the Holy Ghost. It is then an impertinencie to search, why S. PAVLE had not the grace of S. PETER; or S. PETER that of S. PAVLE; why S. ANTONIE was not S. ATHA∣NASIVS; or he, S. HIEROME; for one would answere these demands, that the Church is a garden dia∣pred with infinite flowers: it was necessary then they should be of diuerse quantities, diuerse cou∣lours, diuerse odours, in fine of different perfe∣ctions, euery of them haue their worth, grace, and beautie; and all of them in the collection of their varieties doe make vp a most gratefull perfection of beautie.