OF THE UNION OF THE BLESSED WITH GOD IN THE VISION OF THE PRODUCTION OF THE HOLY GHOST.
THE eternal Father seeing the infinite goodness and beauty of His own essence, so perfectly, essentially and substantially expressed in His Son, and the Son seeing reciprocally that His same essence, goodness and beauty is originally in His Father as in its source and fountain, ah! can it possibly be that this Divine Father and His Son should not mutually love one another with an infinite love, since Their will by which They love, and Their goodness for which They love are infinite in each of Them.
Love not finding us equal, equalizes us, not finding us united,
unites us. Now the Father and the Son finding Themselves not
only equal and united, but even one same God, one same goodness, one same essence and one same unity, how much must
They needs love one another. But this love does not act like
the love which intellectual creatures have amongst themselves,
or towards their Creator; for created love is exercised by many
and various movements, aspirations, unions and joinings which
immediately succeed one another, and make a continuation of
love with a grateful vicissitude of spiritual movements, but the
divine love of the eternal Father towards His Son is practised
in one only spiration (souspir) mutually from Them both, Who
in this sort remain united and joined together. Yes, Theotimus;
for the goodness of the Father and Son being but one sole most
perfectly singular goodness, common to Them both, the love of
this goodness can be but one only love; for though there be
And because the Father and the Son Who breathe, have an infinite essence and will by which They breathe, and because the goodness for which They breathe is infinite, it is impossible Their breathing should not be infinite; and forasmuch as it cannot be infinite without being God, therefore this Spirit breathed from the Father and the Son is true God: and since there neither is, nor can be, more than one only God, He is one only true God with the Father and the Son. Moreover, as this love is an act which proceeds mutually from the Father and the Son, it can neither be the Father, nor the Son, from whom it proceeds, though it has the same goodness and substance of the Father and the Son, but must necessarily be a third person, Who with the Father and the Son is one only God. And because this love is produced by manner of breathings or spirations, it is called the Holy Spirit.
Now, Theotimus, King David, describing the sweetness of the friendship of God's servants, cries out: Behold how good and how pleasant it is for brethren to dwell together an unity: like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, which ran down to the skirt of his garment: as the dew of Hermon, which descendeth upon Mount Sion.1
But, O God! if human friendship be so agreeably lovely, and
spread so delicious an odour on them that contemplate it, what
shall it be, my well-beloved Theotimus, to behold the sacred