“Now direct thy sight to the discourse which follows. This nature, united with its Maker, became sincere and good, as it had been created; but by itself it had been banished from Paradise, because it turned aside from the way of truth and from its own life. The punishment therefore which the cross afforded, if it be measured by the nature assumed, none ever so justly stung; and, likewise, none was ever of such great wrong, regarding the Person who suffered, with whom this nature was united. Therefore from one act issued things diverse; for unto God and unto the Jews one death was pleasing: by it earth trembled and the heavens were opened. No more henceforth ought it to seem perplexing to thee, when it is said that a just vengeance was afterward avenged by a just court, “But I see now thy mind tied up, from thought to thought, within a knot the loosing of which is awaited with great desire, Thou sayest, 'I discern clearly that which I bear; but it is occult to we why God should will only this mode for our redemption.' This decree, brother, stands buried to the eyes of every one whose wit is not full grown in the flame of love. Truly, inasmuch as on this mark there is much gazing, and little is discerned, I will tell why such mode was most worthy. The Divine Goodness, which from Itself spurns all rancor, burning in Itself so sparkles that It displays the eternal beauties. That which distils immediately[1] from It, thereafter has no end, for when It seals, Its imprint is not removed. That which from It immediately rains down is wholly free, because it is not subject unto the power of the new things.[2] It is the most conformed to It, and therefore pleases It the most; for the Holy Ardor which irradiates every thing is most living in what is most resemblance to Itself. With all these things[3] the human creature is advantaged, and if one fail, he needs must fall from his nobility. Sin alone is that which disfranchises him, and makes him unlike the Supreme Good, so that by Its light he is little illumined. And to his dignity he never returns, unless, where sin makes void, he fill up for evil pleasures with just penalties. Your nature, when it sinned totally in its seed,[4] was removed from these dignities, even as from Paradise; nor could they be recovered, if thou considerest full subtly, by any way, without passing by one of these fords:—either that God alone by His courtesy should forgive, or that man by himself should make satisfaction for his folly. Fix now thine eye within the abyss of the eternal counsel, fixed as closely on my speech as thou art able. Man within his own limits could never make satisfaction, through not being able to descend so far with humility in subsequent obedience, as disobeying he intended to ascend; and this is the reason why man was excluded from power to make satisfaction by himself. Therefore it behoved God by His own paths[5] to restore man to his entire life, I mean by one, or else by both. But