Chapter 7.—Of True Love, by Which We Arrive at the Knowledge of the Trinity. God is to Be Sought, Not Outwardly, by Seeking to Do Wonderful Things with the Angels, But Inwardly, by Imitating the Piety of Good Angels.

10. No other thing, then, is chiefly to be regarded in this inquiry, which we make concerning the Trinity and concerning knowing God, except what is true love, nay, rather what is love. For that is to be called love which is true, otherwise it is desire; and so those who desire are said improperly to love, just as they who love are said improperly to desire. But this is true love, that cleaving to the truth we may live righteously, and so may despise all mortal things in comparison with the love of men, whereby we wish them to live righteously. For so we should be prepared also to die profitably for our brethren, as our Lord Jesus Christ taught us by His example. For as there are two commandments on which hang all the Law and the prophets, love of God and love of our neighbor;669    Matt. xxii. 37–40    2 Cor. v. 6, 7    Mens or animus. not without cause the Scripture mostly puts one for both: whether it be of God only, as is that text, “For we know that all things work together for good to them that love God;”670    Rom. viii. 28    Rom. i. 17    Anima and again, “But if any man love God, the same is known of Him;”671    1 Cor. viii. 3    1 Cor. xiii. 12 and that, “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;”672    Rom. v. 5 and many other passages; because he who loves God must both needs do what God has commanded, and loves Him just in such proportion as he does so; therefore he must needs also love his neighbor, because God has commanded it: or whether it be that Scripture only mentions the love of our neighbor, as in that text, “Bear ye one another’s burdens, and so fulfill the law of Christ;”673    Gal. vi. 2 and again, “For all the law is fulfilled in one word, even in this, Thou shalt love thy neighbor as thyself;”674    Gal. v. 14 and in the Gospel, “All things whatsoever ye would that men should do to you, do ye even so to them; for this is the Law and the prophets.”675    Matt. vii. 12 And many other passages occur in the sacred writings, in which only the love of our neighbor seems to be commanded for perfection, while the love of God is passed over in silence; whereas the Law and the prophets hang on both precepts. But this, too, is because he who loves his neighbor must needs also love above all else love itself. But “God is love; and he that dwelleth in love, dwelleth in God.”676    1 John iv. 6 Therefore he must needs above all else love God.

11. Wherefore they who seek God through those Powers which rule over the world, or parts of the world, are removed and cast away far from Him; not by intervals of space, but by difference of affections: for they endeavor to find a path outwardly, and forsake their own inward things, within which is God. Therefore, even although they may either have heard some holy heavenly Power, or in some way or another may have thought of it, yet they rather covet its deeds at which human weakness marvels, but do not imitate the piety by which divine rest is acquired. For they prefer, through pride, to be able to do that which an angel does, more than, through devotion, to be that which an angel is. For no holy being rejoices in his own power, but in His from whom he has the power which he fitly can have; and he knows it to be more a mark of power to be united to the Omnipotent by a pious will, than to be able, by his own power and will, to do what they may tremble at who are not able to do such things. Therefore the Lord Jesus Christ Himself, in doing such things, in order that He might teach better things to those who marvelled at them, and might turn those who were intent and in doubt about unusual temporal things to eternal and inner things, says, “Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you.” And He does not say, Learn of me, because I raise those who have been dead four days; but He says, “Learn of me; for I am meek and lowly in heart.” For humility, which is most solid, is more powerful and safer than pride, that is most inflated. And so He goes on to say, “And ye shall find rest unto your souls,”677    Matt. xi. 28, 29 for “Love678    Charity.—A.V. is not puffed up;”679    1 Cor. xiii. 4 and “God is Love;”680    1 John iv. 8 and “such as be faithful in love shall rest in681    Abide with.—A.V. Him,”682    Wisd. iii. 9 called back from the din which is without to silent joys. Behold, “God is Love:” why do we go forth and run to the heights of the heavens and the lowest parts of the earth, seeking Him who is within us, if we wish to be with Him?

CAPUT VII.

10. De vera dilectione, per quam ad Trinitatis cognitionem pervenitur. Quaerendus Deus, non exterius, appetendo mira facere cum Angelis; sed interius, imitando bonorum Angelorum pietatem. Quapropter non est praecipue videndum in hac quaestione, quae de Trinitate nobis est, et de cognoscendo Deo, nisi quid sit vera dilectio, imo vero quid sit dilectio. Ea quippe dilectio dicenda est, quae vera est; alioquin cupiditas est: atque ita cupidi abusive dicuntur diligere, quemadmodum cupere abusive dicuntur qui diligunt. Haec est autem vera dilectio, ut inhaerentes veritati juste vivamus: et ideo contemnamus omnia mortalia prae amore hominum, quo eos volumus juste vivere. Ita enim et mori pro fratribus utiliter parati esse poterimus, quod nos Dominus Jesus Christus exemplo suo docuit. Cum enim duo praecepta sint in quibus tota Lex pendet et Prophetae, dilectio Dei et dilectio proximi (Matth. XXII, 37-40); non immerito plerumque Scriptura pro utroque unum ponit: sive tantum Dei, sicuti est illud, Scimus quoniam diligentibus Deum omnia cooperantur in bonum (Rom. VIII, 28); et iterum, Quisquis autem diligit Deum, hic cognitus est ab illo (I Cor. VIII, 3); et illud, Quoniam charitas Dei diffusa est in cordibus nostris per Spiritum sanctum qui datus est nobis (Rom. V, 5); et alia multa: quia et qui diligit Deum consequens est ut faciat quod praecepit Deus, et in tantum diligit in quantum facit; consequens ergo est ut et proximum diligat, quia hoc praecepit Deus: sive tantum proximi dilectionem Scriptura commemorat, sicut est illud, Invicem onera vestra portate, et sic adimplebitis legem Christi (Galat. VI, 2); et illud, Omnis enim lex in uno sermone impletur, in eo quod scriptum est, Diliges proximum tuum tanquam te ipsum (Id. V, 14); et in Evangelio, Omnia quaecumque vultis ut faciant vobis homines, ita et vos 0957 facite illis; haec enim est Lex et Prophetae (Matth. VII, 12). Et pleraque alia reperimus in Litteris sanctis, in quibus sola dilectio proximi ad perfectionem praecipi videtur, et taceri de dilectione Dei; cum in utroque praecepto Lex pendeat et Prophetae. Sed et hoc ideo, quia et qui proximum diligit, consequens est ut et ipsam praecipue dilectionem diligat. Deus autem dilectio est, et qui manet in dilectione, in Deo manet (I Joan. IV, 16). Consequens ergo est ut praecipue Deum diligat.

11. Quapropter, qui quaerunt Deum per istas Potestates, quae mundo praesunt vel partibus mundi, auferuntur ab eo longeque jactantur; non intervallis locorum, sed diversitate affectuum: exterius enim conantur ire, et interiora sua deserunt, quibus interior est Deus. Itaque etiamsi aliquam sanctam coelestem Potestatem vel audierint, vel utcumque cogitaverint, facta magis ejus appetunt quae humana miratur infirmitas, non imitantur pietatem qua divina requies comparatur. Malunt enim superbe hoc posse quod angelus, quam devote hoc esse quod angelus. Non enim sanctus quisquam potestate sua gaudet, sed ejus a quo habet posse quidquid congruenter potest: et novit potentius esse conjungi Omnipotenti pia voluntate, quam propria potestate et voluntate posse, quod contremiscant qui talia non possunt. Itaque ipse Dominus Jesus Christus talia faciens, ut mirantes doceret ampliora, et temporalibus insolitis intentos atque suspensos ad aeterna atque interiora converteret: Venite, inquit, ad me, omnes qui laboratis et onerati estis, et reficiam vos; tollite jugum meum super vos. Et non ait, Discite a me quia quatriduanos mortuos suscito; sed ait, Discite a me quia mitis sum et humilis corde. Potentior est enim et tutior solidissima humilitas, quam ventosissima celsitudo. Et ideo sequitur dicens: Et invenietis requiem animabus vestris (Matth. XI, 28, 29). Dilectio enim non inflatur (I Cor. XIII, 4): et Deus dilectio est (I Joan. IV, 8): et fideles in dilectione acquiescent illi (Sap. III, 9), revocati a strepitu qui foris est ad gaudia silentia . Ecce Deus dilectio est: utquid imus et currimus in sublimia coelorum et ima terrarum, quaerentes cum qui est apud nos, si nos velimus esse apud cum?