Belijdenissen - Augustinus (boek XIII)
The Confessions of Saint Augustine - Book XIII
Chapter I
I call upon Thee, O my God, my mercy, Who createdst me, and forgottest not
me, forgetting Thee. I call Thee into my soul which, by the longing Thyself
inspirest into her, Thou preparest for Thee. Forsake me not now calling upon
Thee, whom Thou preventedst before I called, and urgedst me with much
variety of repeated calls, that I would hear Thee from afar, and be
converted, and call upon Thee, that calledst after me; for Thou, Lord,
blottedst out all my evil deservings, so as not to repay into my hands,
wherewith I fell from Thee; and Thou hast prevented all my well deservings,
so as to repay the work of Thy hands wherewith Thou madest me; because
before I was, Thou wert; nor was I any thing, to which Thou mightest grant
to be; and yet behold, I am, out of Thy goodness, preventing all this which
Thou hast made me, and whereof Thou hast made me. For neither hadst Thou
need of me, nor am I any such good, as to be helpful unto Thee, my Lord and
God; not in serving Thee, as though Thou wouldest tire in working; or lest
Thy power might be less, if lacking my service: nor cultivating Thy service,
as a land, that must remain uncultivated, unless I cultivated Thee: but
serving and worshipping Thee, that I might receive a well-being from Thee,
from whom it comes, that I have a being capable of well-being.
Chapter II
For of the fulness of Thy goodness, doth Thy creature subsist, that so a
good, which could no ways profit Thee, nor was of Thee (lest so it should be
equal to Thee), might yet be since it could be made of Thee. For what did
heaven and earth, which Thou madest in the Beginning, deserve of Thee? Let
those spiritual and corporeal natures which Thou madest in Thy Wisdom, say
wherein they deserved of Thee, to depend thereon (even in that their several
inchoate and formless state, whether spiritual or corporeal, ready to fall
away into an immoderate liberty and far-distant unlikeliness unto Thee;—the
spiritual, though without form, superior to the corporeal though formed, and
the corporeal though without form, better than were it altogether nothing),
and so to depend upon Thy Word, as formless, unless by the same Word they
were brought back to Thy Unity, indued with form and from Thee the One
Sovereign Good were made all very good. How did they deserve of Thee, to be
even without form, since they had not been even this, but from Thee?
How did corporeal matter deserve of Thee, to be even invisible and without
form? seeing it were not even this, but that Thou madest it, and therefore
because it was not, could not deserve of Thee to be made. Or how could the
inchoate spiritual creature deserve of Thee, even to ebb and flow darksomely
like the deep,—unlike Thee, unless it had been by the same Word turned to
that, by Whom it was created, and by Him so enlightened, become light;
though not equally, yet conformably to that Form which is equal unto Thee?
For as in a body, to be, is not one with being beautiful, else could it not
be deformed; so likewise to a created spirit to live, is not one with living
wisely; else should it be wise unchangeably. But good it is for it always to
hold fast to Thee; lest what light it hath obtained by turning to Thee, it
lose by turning from Thee, and relapse into life resembling the darksome
deep. For we ourselves also, who as to the soul are a spiritual creature,
turned away from Thee our light, were in that life sometimes darkness; and
still labour amidst the relics of our darkness, until in Thy Only One we
become Thy righteousness, like the mountains of God. For we have been Thy
judgments, which are like the great deep.
Chapter III
That which Thou saidst in the beginning of the creation, Let there be light,
and there was light; I do, not unsuitably, understand of the spiritual
creature: because there was already a sort of life, which Thou mightest
illuminate. But as it had no claim on Thee for a life, which could be
enlightened, so neither now that it was, had it any, to be enlightened. For
neither could its formless estate be pleasing unto Thee, unless it became
light, and that not by existing simply, but by beholding the illuminating
light, and cleaving to it; so that, that it lived, and lived happily, it
owes to nothing but Thy grace, being turned by a better change unto That
which cannot be changed into worse or better; which Thou alone art, because
Thou alone simply art; unto Thee it being not one thing to live, another to
live blessedly, seeing Thyself art Thine own Blessedness.
Chapter IV
What then could he wanting unto Thy good, which Thou Thyself art, although
these things had either never been, or remained without form; which thou
madest, not out of any want, but out of the fulness of Thy goodness,
restraining them and converting them to form, not as though Thy joy were
fulfilled by them? For to Thee being perfect, is their imperfection
displeasing, and hence were they perfected by Thee, and please Thee; not as
wert Thou imperfect, and by their perfecting wert also to be perfected. For
Thy good Spirit indeed was borne over the waters, not borne up by them, as
if He rested upon them. For those, on whom Thy good Spirit is said to rest,
He causes to rest in Himself. But Thy incorruptible and unchangeable will,
in itself all-sufficient for itself, was borne upon that life which Thou
hadst created; to which, living is not one with happy living, seeing it
liveth also, ebbing and flowing in its own darkness: for which it remaineth
to be converted unto Him, by Whom it was made, and to live more and more by
the fountain of life, and in His light to see light, and to be perfected,
and enlightened, and beautified.
Chapter V
Lo, now the Trinity appears unto me in a glass darkly, which is Thou my God,
because Thou, O Father, in Him Who is the Beginning of our wisdom, Which is
Thy Wisdom, born of Thyself, equal unto Thee and coeternal, that is, in Thy
Son, createdst heaven and earth. Much now have we said of the Heaven of
heavens, and of the earth invisible and without form, and of the darksome
deep, in reference to the wandering instability of its spiritual deformity,
unless it had been converted unto Him, from Whom it had its then degree of
life, and by His enlightening became a beauteous life, and the heaven of
that heaven, which was afterwards set between water and water. And under the
name of God, I now held the Father, who made these things, and under the
name of Beginning, the Son, in whom He made these things; and believing, as
I did, my God as the Trinity, I searched further in His holy words, and to,
Thy Spirit moved upon the waters. Behold the Trinity, my God, Father, and
Son, and Holy Ghost, Creator of all creation.
Chapter VI
But what was the cause, O true-speaking Light?—unto Thee lift I up my heart,
let it not teach me vanities, dispel its darkness; and tell me, I beseech
Thee, by our mother charity, tell me the reason, I beseech Thee, why after
the mention of heaven, and of the earth invisible and without form, and
darkness upon the deep, Thy Scripture should then at length mention Thy
Spirit? Was it because it was meet that the knowledge of Him should be
conveyed, as being “borne above”; and this could not be said, unless that
were first mentioned, over which Thy Spirit may be understood to have been
borne. For neither was He borne above the Father, nor the Son, nor could He
rightly be said to be borne above, if He were borne over nothing. First then
was that to be spoken of, over which He might be borne; and then He, whom it
was meet not otherwise to be spoken of than as being borne. But wherefore
was it not meet that the knowledge of Him should be conveyed otherwise, than
as being borne above?
Chapter VII
Hence let him that is able, follow with his understanding Thy Apostle, where
he thus speaks, Because Thy love is shed abroad in our hearts by the Holy
Ghost which is given unto us: and where concerning spiritual gifts, he
teacheth and showeth unto us a more excellent way of charity; and where he
bows his knee unto Thee for us, that we may know the supereminent knowledge
of the love of Christ. And therefore from the beginning, was He borne
supereminent above the waters. To whom shall I speak this? how speak of the
weight of evil desires, downwards to the steep abyss; and how charity raises
up again by Thy Spirit which was borne above the waters? to whom shall I
speak it? how speak it? For it is not in space that we are merged and
emerge. What can be more, and yet what less like? They be affections, they
be loves; the uncleanness of our spirit flowing away downwards with the love
of cares, and the holiness of Thine raising us upward by love of unanxious
repose; that we may lift our hearts unto Thee, where Thy Spirit is borne
above the waters; and come to that supereminent repose, when our soul shall
have passed through the waters which yield no support.
Chapter VIII
Angels fell away, man's soul fell away, and thereby pointed the abyss in
that dark depth, ready for the whole spiritual creation, hadst not Thou said
from the beginning, Let there be light, and there had been light, and every
obedient intelligence of Thy heavenly City had cleaved to Thee, and rested
in Thy Spirit, Which is borne unchangeably over every thing changeable.
Otherwise, had even the heaven of heavens been in itself a darksome deep;
but now it is light in the Lord. For even in that miserable restlessness of
the spirits, who fell away and discovered their own darkness, when bared of
the clothing of Thy light, dost Thou sufficiently reveal how noble Thou
madest the reasonable creature; to which nothing will suffice to yield a
happy rest, less than Thee; and so not even herself. For Thou, O our God,
shalt lighten our darkness: from Thee riseth our garment of light; and then
shall our darkness be as the noon day. Give Thyself unto me, O my God,
restore Thyself unto me: behold I love, and if it be too little, I would
love more strongly. I cannot measure so as to know, how much love there yet
lacketh to me, ere my life may run into Thy embracements, nor turn away,
until it be hidden in the hidden place of Thy Presence. This only I know,
that woe is me except in Thee: not only without but within myself also; and
all abundance, which is not my God, is emptiness to me.
Chapter IX
But was not either the Father, or the Son, borne above the waters? if this
means, in space, like a body, then neither was the Holy Spirit; but if the
unchangeable supereminence of Divinity above all things changeable, then
were both Father, and Son, and Holy Ghost borne upon the waters. Why then is
this said of Thy Spirit only, why is it said only of Him? As if He had been
in place, Who is not in place, of Whom only it is written, that He is Thy
gift? In Thy Gift we rest; there we enjoy Thee. Our rest is our place. Love
lifts us up thither, and Thy good Spirit lifts up our lowliness from the
gates of death. In Thy good pleasure is our peace. The body by its own
weight strives towards its own place. Weight makes not downward only, but to
his own place. Fire tends upward, a stone downward. They are urged by their
own weight, they seek their own places. Oil poured below water, is raised
above the water; water poured upon oil, sinks below the oil. They are urged
by their own weights to seek their own places. When out of their order, they
are restless; restored to order, they are at rest. My weight, is my love;
thereby am I borne, whithersoever I am borne. We are inflamed, by Thy Gift
we are kindled; and are carried upwards; we glow inwardly, and go forwards.
We ascend Thy ways that be in our heart, and sing a song of degrees; we glow
inwardly with Thy fire, with Thy good fire, and we go; because we go upwards
to the peace of Jerusalem: for gladdened was I in those who said unto me, We
will go up to the house of the Lord. There hath Thy good pleasure placed us,
that we may desire nothing else, but to abide there for ever.
Chapter X
Blessed creature, which being itself other than Thou, has known no other
condition, than that, so soon as it was made, it was, without any interval,
by Thy Gift, Which is borne above every thing changeable, borne aloft by
that calling whereby Thou saidst, Let there be light, and there was light.
Whereas in us this took place at different times, in that we were darkness,
and are made light: but of that is only said, what it would have been, had
it not been enlightened. And, this is so spoken, as if it had been unsettled
and darksome before; that so the cause whereby it was made otherwise, might
appear, namely, that being turned to the Light unfailing it became light.
Whoso can, let him understand this; let him ask of Thee. Why should he
trouble me, as if I could enlighten any man that cometh into this world?
Chapter XI
Which of us comprehendeth the Almighty Trinity? and yet which speaks not of
It, if indeed it be It? Rare is the soul, which while it speaks of It, knows
what it speaks of. And they contend and strive, yet, without peace, no man
sees that vision. I would that men would consider these three, that are in
themselves. These three be indeed far other than the Trinity: I do but tell,
where they may practise themselves, and there prove and feel how far they
be. Now the three I spake of are, To Be, to Know, and to Will. For I Am, and
Know, and Will: I Am Knowing and Willing: and I Know myself to Be, and to
Will: and I Will to Be, and to Know. In these three then, let him discern
that can, how inseparable a life there is, yea one life, mind, and one
essence, yea lastly how inseparable a distinction there is, and yet a
distinction. Surely a man hath it before him; let him look into himself, and
see, and tell me. But when he discovers and can say any thing of these, let
him not therefore think that he has found that which is above these
Unchangeable, which Is unchangeably, and Knows unchangeably, and Wills
unchangeably; and whether because of these three, there is in God also a
Trinity, or whether all three be in Each, so that the three belong to Each;
or whether both ways at once, wondrously, simply and yet manifoldly, Itself
a bound unto Itself within Itself, yet unbounded; whereby It is, and is
Known unto Itself and sufficeth to itself, unchangeably the Self-same, by
the abundant greatness of its Unity,—who can readily conceive this? who
could any ways express it? who would, any way, pronounce thereon rashly?
Chapter XII
Proceed in thy confession, say to the Lord thy God, O my faith, Holy, Holy,
Holy, O Lord my God, in Thy Name have we been baptised, Father, Son, and
Holy Ghost; in Thy Name do we baptise, Father, Son, and Holy Ghost, because
among us also, in His Christ did God make heaven and earth, namely, the
spiritual and carnal people of His Church. Yea and our earth, before it
received the form of doctrine, was invisible and without form; and we were
covered with the darkness of ignorance. For Thou chastenedst man for
iniquity, and Thy judgments were like the great deep unto him. But because
Thy Spirit was borne above the waters, Thy mercy forsook not our misery, and
Thou saidst, Let there be light, Repent ye, for the kingdom of heaven is at
hand. Repent ye, let there be light. And because our soul was troubled
within us, we remembered Thee, O Lord, from the land of Jordan, and that
mountain equal unto Thyself, but little for our sakes: and our darkness
displeased us, we turned unto Thee and there was light. And, behold, we were
sometimes darkness, but now light in the Lord.
Chapter XIII
But as yet by faith and not by sight, for by hope we are saved; but hope
that is seen, is not hope. As yet doth deep call unto deep, but now in the
voice of Thy water-spouts. As yet doth he that saith, I could not speak unto
you as unto spiritual, but as unto carnal, even he as yet, doth not think
himself to have apprehended, and forgetteth those things which are behind,
and reacheth forth to those which are before, and groaneth being burthened,
and his soul thirsteth after the Living God, as the hart after the
water-brooks, and saith, When shall I come? desiring to be clothed upon with
his house which is from heaven, and calleth upon this lower deep, saying, Be
not conformed to this world, but be ye transformed by the renewing of your
mind. And, be not children in understanding, but in malice, be ye children,
that in understanding ye may be perfect; and O foolish Galatians, who hath
bewitched you? But now no longer in his own voice; but in Thine who sentest
Thy Spirit from above; through Him who ascended up on high, and set open the
flood-gates of His gifts, that the force of His streams might make glad the
city of God. Him doth this friend of the Bridegroom sigh after, having now
the first-fruits of the Spirit laid up with Him, yet still groaning within
himself, waiting for the adoption, to wit, the redemption of his body; to
Him he sighs, a member of the Bride; for Him he is jealous, as being a
friend of the Bridegroom; for Him he is jealous, not for himself; because in
the voice of Thy water-spouts, not in his own voice, doth he call to that
other depth, over whom being jealous he feareth, lest as the serpent
beguiled Eve through his subtilty, so their minds should be corrupted from
the purity that is in our Bridegroom Thy only Son. O what a light of beauty
will that be, when we shall see Him as He is, and those tears be passed
away, which have been my meat day and night, whilst they daily say unto me,
Where is now Thy God?
Chapter XIV
Behold, I too say, O my God, Where art Thou? see, where Thou art! in Thee I
breathe a little, when I pour out my soul by myself in the voice of joy and
praise, the sound of him that keeps holy-day. And yet again it is sad,
because it relapseth, and becomes a deep, or rather perceives itself still
to be a deep. Unto it speaks my faith which Thou hast kindled to enlighten
my feet in the night, Why art thou sad, O my soul, and why dost thou trouble
me? Hope in the Lord; His word is a lanthorn unto thy feet: hope and endure,
until the night, the mother of the wicked, until the wrath of the Lord, be
overpast, whereof we also were once children, who were sometimes darkness,
relics whereof we bear about us in our body, dead because of sin; until the
day break, and the shadows fly away. Hope thou in the Lord; in the morning I
shall stand in Thy presence, and contemplate Thee: I shall for ever confess
unto Thee. In the morning I shall stand in Thy presence, and shall see the
health of my countenance, my God, who also shall quicken our mortal bodies,
by the Spirit that dwelleth in us, because He hath in mercy been borne over
our inner darksome and floating deep: from Whom we have in this pilgrimage
received an earnest, that we should now be light: whilst we are saved by
hope, and are the children of light, and the children of the day, not the
children of the night, nor of the darkness, which yet sometimes we were.
Betwixt whom and us, in this uncertainty of human knowledge, Thou only
dividest; Thou, who provest our hearts, and callest the light, day, and the
darkness, night. For who discerneth us, but Thou? And what have we, that we
have not received of Thee? out of the same lump vessels are made unto
honour, whereof others also are made unto dishonour.
Chapter XV
Or who, except Thou, our God, made for us that firmament of authority over
us in Thy Divine Scripture? as it is said, For heaven shall be folded up
like a scroll; and now is it stretched over us like a skin. For Thy Divine
Scripture is of more eminent authority, since those mortals by whom Thou
dispensest it unto us, underwent mortality. And Thou knowest, Lord, Thou
knowest, how Thou with skins didst clothe men, when they by sin became
mortal. Whence Thou hast like a skin stretched out the firmament of Thy
book, that is, Thy harmonizing words, which by the ministry of mortal men
Thou spreadest over us. For by their very death was that solid firmament of
authority, in Thy discourses set forth by them, more eminently extended over
all that be under it; which whilst they lived here, was not so eminently
extended. Thou hadst not as yet spread abroad the heaven like a skin; Thou
hadst not as yet enlarged in all directions the glory of their deaths.
Let us look, O Lord, upon the heavens, the work of Thy fingers; clear from
our eyes that cloud, which Thou hast spread under them. There is Thy
testimony, which giveth wisdom unto the little ones: perfect, O my God, Thy
praise out of the mouth of babes and sucklings. For we know no other books,
which so destroy pride, which so destroy the enemy and the defender, who
resisteth Thy reconciliation by defending his own sins. I know not, Lord, I
know not any other such pure words, which so persuade me to confess, and
make my neck pliant to Thy yoke, and invite me to serve Thee for nought. Let
me understand them, good Father: grant this to me, who am placed under them:
because for those placed under them, hast Thou established them.
Other waters there be above this firmament, I believe immortal, and
separated from earthly corruption. Let them praise Thy Name, let them praise
Thee, the supercelestial people, Thine angels, who have no need to gaze up
at this firmament, or by reading to know of Thy Word. For they always behold
Thy face, and there read without any syllables in time, what willeth Thy
eternal will; they read, they choose, they love. They are ever reading; and
that never passes away which they read; for by choosing, and by loving, they
read the very unchangeableness of Thy counsel. Their book is never closed,
nor their scroll folded up; seeing Thou Thyself art this to them, and art
eternally; because Thou hast ordained them above this firmament, which Thou
hast firmly settled over the infirmity of the lower people, where they might
gaze up and learn Thy mercy, announcing in time Thee Who madest times. For
Thy mercy, O Lord, is in the heavens, and Thy truth reacheth unto the
clouds. The clouds pass away, but the heaven abideth. The preachers of Thy
word pass out of this life into another; but Thy Scripture is spread abroad
over the people, even unto the end of the world. Yet heaven and earth also
shall pass away, but Thy words shall not pass away. Because the scroll shall
be rolled together: and the grass over which it was spread, shall with the
goodliness of it pass away; but Thy Word remaineth for ever, which now
appeareth unto us under the dark image of the clouds, and through the glass
of the heavens, not as it is: because we also, though the well-beloved of
Thy Son, yet it hath not yet appeared what we shall be. He looketh through
the lattice of our flesh, and He spake us tenderly, and kindled us, and we
ran after His odours. But when He shall appear, then shall we be like Him,
for we shall see Him as He is. As He is, Lord, will our sight be.
Chapter XVI
For altogether, as Thou art, Thou only knowest; Who art unchangeably, and
knowest unchangeably, and willest unchangeably. And Thy Essence Knoweth, and
Willeth unchangeably; and Thy Knowledge Is, and Willeth unchangeably; and
Thy Will Is, and Knoweth unchangeably. Nor seemeth it right in Thine eyes,
that as the Unchangeable Light knoweth Itself, so should it be known by the
thing enlightened, and changeable. Therefore is my soul like a land where no
water is, because as it cannot of itself enlighten itself, so can it not of
itself satisfy itself. For so is the fountain of life with Thee, like as in
Thy light we shall see light.
Chapter XVII
Who gathered the embittered together into one society? For they have all one end, a temporal and earthly felicity, for attaining whereof they do all
things, though they waver up and down with an innumerable variety of cares.
Who, Lord, but Thou, saidst, Let the waters be gathered together into one
place, and let the dry land appear, which thirsteth after Thee? For the sea
also is Thine, and Thou hast made it, and Thy hands prepared the dry land.
Nor is the bitterness of men's wills, but the gathering together of the
waters, called sea; for Thou restrainest the wicked desires of men's souls,
and settest them their bounds, how far they may be allowed to pass, that
their waves may break one against another: and thus makest Thou it a sea, by
the order of Thy dominion over all things.
But the souls that thirst after Thee, and that appear before Thee (being by
other bounds divided from the society of the sea), Thou waterest by a sweet
spring, that the earth may bring forth her fruit, and Thou, Lord God, so
commanding, our soul may bud forth works of mercy according to their kind,
loving our neighbour in the relief of his bodily necessities, having seed in
itself according to its likeness, when from feeling of our infirmity, we
compassionate so as to relieve the needy; helping them, as we would be
helped; if we were in like need; not only in things easy, as in herb
yielding seed, but also in the protection of our assistance, with our best
strength, like the tree yielding fruit: that is, well-doing in rescuing him
that suffers wrong, from the hand of the powerful, and giving him the
shelter of protection, by the mighty strength of just judgment.
Chapter XVIII
So, Lord, so, I beseech Thee, let there spring up, as Thou doest, as Thou
givest cheerfulness and ability, let truth spring out of the earth, and
righteousness look down from heaven, and let there be lights in the
firmament. Let us break our bread to the hungry, and bring the houseless
poor to our house. Let us clothe the naked, and despise not those of our own
flesh. Which fruits having sprung out of the earth, see it is good: and let
our temporary light break forth; and ourselves, from this lower fruitfulness
of action, arriving at the delightfulness of contemplation, obtaining the
Word of Life above, appear like lights in the world, cleaving to the
firmament of Thy Scripture. For there Thou instructest us, to divide between
the things intellectual, and things of sense, as betwixt the day and the
night; or between souls, given either to things intellectual, or things of
sense, so that now not Thou only in the secret of Thy judgment, as before
the firmament was made, dividest between the light and the darkness, but Thy
spiritual children also set and ranked in the same firmament (now that Thy
grace is laid open throughout the world), may give light upon the earth, and
divide betwixt the day and the night, and be for signs of times, that old
things are passed away, and, behold, all things are become new; and that our
salvation is nearer than when we believed: and that the night is far spent,
and the day is at hand: and that Thou wilt crown Thy year with blessing,
sending the labourers of Thy goodness into Thy harvest, in sowing whereof,
others have laboured, sending also into another field, whose harvest shall
be in the end. Thus grantest Thou the prayers of him that asketh, and
blessest the years of the just; but Thou art the same, and in Thy years
which fail not, Thou preparest a garner for our passing years. For Thou by
an eternal counsel dost in their proper seasons bestow heavenly blessings
upon the earth. For to one is given by the Spirit the word of wisdom, as it
were the lesser light: to another faith; to another the gift with the light
of perspicuous truth, as it were for the rule of the day. To another the
word of knowledge by the same Spirit, as it were the lesser light: to
another faith; to another the gift of healing; to another the working of
miracles; to another prophecy; to another discerning of spirits; to another
divers kinds of tongues. And all these as it were stars. For all these
worketh the one and self-same spirit, dividing to every man his own as He
will; and causing stars to appear manifestly, to profit withal. But the word
of knowledge, wherein are contained all Sacraments, which are varied in
their seasons as it were the moon, and those other notices of gifts, which
are reckoned up in order, as it were stars, inasmuch as they come short of
that brightness of wisdom, which gladdens the forementioned day, are only
for the rule of the night. For they are necessary to such, as that Thy most
prudent servant could not speak unto as unto spiritual, but as unto carnal;
even he, who speaketh wisdom among those that are perfect. But the natural
man, as it were a babe in Christ and fed on milk, until he be strengthened
for solid meat and his eye be enabled to behold the Sun, let him not dwell
in a night forsaken of all light, but be content with the light of the moon
and the stars. So dost Thou speak to us, our All-wise God, in Thy Book, Thy
firmament; that we may discern all things, in an admirable contemplation;
though as yet in signs and in times, and in days, and in years.
Chapter XIX
But first, wash you, be clean; put away evil from your souls, and from
before mine eyes, that the dry land may appear. Learn to do good, judge the
fatherless, plead for the widow, that the earth may bring forth the green
herb for meat, and the tree bearing fruit; and come, let us reason together,
saith the Lord, that there may be lights in the firmament of the heaven, and
they may shine upon the earth. That rich man asked of the good Master, what
he should do to attain eternal life. Let the good Master tell him (whom he
thought no more than man; but He is good because He is God), let Him tell
him, if he would enter into life, he must keep the commandments: let him put
away from him the bitterness of malice and wickedness; not kill, not commit
adultery, not steal, not bear false witness; that the dry land may appear,
and bring forth the honouring of father and mother, and the love of our
neighbour. All these (saith he) have I kept. Whence then so many thorns, if
the earth be fruitful? Go, root up the spreading thickets of covetousness;
sell that thou hast, and be filled with fruit, by giving to the poor, and
thou shalt have treasure in heaven; and follow the Lord if thou wilt be
perfect, associated with them, among whom He speaketh wisdom, Who knoweth
what to distribute to the day, and to the night, that thou also mayest know
it, and for thee there may be lights in the firmament of heaven; which will
not be, unless thy heart be there: nor will that either be, unless there thy
treasure be; as thou hast heard of the good Master. But that barren earth
was grieved; and the thorns choked the word.
But you, chosen generation, you weak things of the world, who have forsaken
all, that ye may follow the Lord; go after Him, and confound the mighty; go
after Him, ye beautiful feet, and shine ye in the firmament, that the
heavens may declare His glory, dividing between the light of the perfect,
though not as the angels, and the darkness of the little ones, though not
despised. Shine over the earth; and let the day, lightened by the sun, utter
unto day, speech of wisdom; and night, shining with the moon, show unto
night, the word of knowledge. The moon and stars shine for the night; yet
doth not the night obscure them, seeing they give it light in its degree.
For behold God saying, as it were, Let there be lights in the firmament of
heaven; there came suddenly a sound from heaven, as it had been the rushing
of a mighty wind, and there appeared cloven tongues like as of fire, and it
sat upon each of them. And there were made lights in the firmament of
heaven, having the word of life. Run ye to and fro every where, ye holy
fires, ye beauteous fires; for ye are the light of the world, nor are ye put
under a bushel; He whom you cleave unto, is exalted, and hath exalted you.
Run ye to and fro, and be known unto all nations.
Chapter XX
Let the sea also conceive and bring forth your works; and let the waters
bring forth the moving creature that hath life. For ye, separating the
precious from the vile, are made the mouth of God, by whom He saith, Let the
waters bring forth, not the living creature which the earth brings forth,
but the moving creature having life, and the fowls that fly above the earth.
For Thy Sacraments, O God, by the ministry of Thy holy ones, have moved amid
the waves of temptations of the world, to hallow the Gentiles in Thy Name,
in Thy Baptism. And amid these things, many great wonders were wrought, as
it were great whales: and the voices of Thy messengers flying above the
earth, in the open firmament of Thy Book; that being set over them, as their
authority under which they were to fly, whithersoever they went. For there
is no speech nor language, where their voice is not heard: seeing their
sound is gone through all the earth, and their words to the end of the
world, because Thou, Lord, multipliedst them by blessing.
Speak I untruly, or do I mingle and confound, and not distinguish between
the lucid knowledge of these things in the firmament of heaven, and the
material works in the wavy sea, and under the firmament of heaven? For of
those things whereof the knowledge is substantial and defined, without any
increase by generation, as it were lights of wisdom and knowledge, yet even
of them, the material operations are many and divers; and one thing growing
out of another, they are multiplied by Thy blessing, O God, who hast
refreshed the fastidiousness of mortal senses; that so one thing in the
understanding of our mind, may, by the motions of the body, be many ways set
out, and expressed. These Sacraments have the waters brought forth; but in
Thy word. The necessities of the people estranged from the eternity of Thy
truth, have brought them forth, but in Thy Gospel; because the waters
themselves cast them forth, the diseased bitterness whereof was the cause,
why they were sent forth in Thy Word.
Now are all things fair that Thou hast made; but behold, Thyself art
unutterably fairer, that madest all; from whom had not Adam fallen, the
brackishness of the sea had never flowed out of him, that is, the human race
so profoundly curious, and tempestuously swelling, and restlessly tumbling
up and down; and then had there been no need of Thy dispensers to work in
many waters, after a corporeal and sensible manner, mysterious doings and
sayings. For such those moving and flying creatures now seem to me to mean,
whereby people being initiated and consecrated by corporeal Sacraments,
should not further profit, unless their soul had a spiritual life, and
unless after the word of admission, it looked forwards to perfection.
Chapter XXI
And hereby, in Thy Word, not the deepness of the sea, but the earth
separated from the bitterness of the waters, brings forth, not the moving
creature that hath life, but the living soul. For now hath it no more need
of baptism, as the heathen have, and as itself had, when it was covered with
the waters; (for no other entrance is there into the kingdom of heaven,
since Thou hast appointed that this should be the entrance:) nor does it
seek after wonderfulness of miracles to work belief; for it is not such,
that unless it sees signs and wonders, it will not believe, now that the
faithful earth is separated from the waters that were bitter with
infidelity; and tongues are for a sign, not to them that believe, but to
them that believe not. Neither then does that earth which Thou hast founded
upon the waters, need that flying kind, which at Thy word the waters brought
forth. Send Thou Thy word into it by Thy messengers: for we speak of their
working, yet it is Thou that workest in them that they may work out a living
soul in it. The earth brings it forth, because the earth is the cause that
they work this in the soul; as the sea was the cause that they wrought upon
the moving creatures that have life, and the fowls that fly under the
firmament of heaven, of whom the earth hath no need; although it feeds upon
that fish which was taken out of the deep, upon that table which Thou hast
prepared in the presence of them that believe. For therefore was He taken
out of the deep, that He might feed the dry land; and the fowl, though bred
in the sea, is yet multiplied upon the earth. For of the first preachings of
the Evangelists, man's infidelity was the cause; yet are the faithful also
exhorted and blessed by them manifoldly, from day to day. But the living
soul takes his beginning from the earth: for it profits only those already
among the Faithful, to contain themselves from the love of this world, that
so their soul may live unto Thee, which was dead while it lived in
pleasures; in death-bringing pleasures, Lord, for Thou, Lord, art the
life-giving delight of the pure heart.
Now then let Thy ministers work upon the earth,—not as upon the waters of
infidelity, by preaching and speaking by miracles, and Sacraments, and
mystic words; wherein ignorance, the mother of admiration, might be intent
upon them, out of a reverence towards those secret signs. For such is the
entrance unto the Faith for the sons of Adam forgetful of Thee, while they
hide themselves from Thy face, and become a darksome deep. But—let Thy
ministers work now as on the dry land, separated from the whirlpools of the
great deep: and let them be a pattern unto the Faithful, by living before
them, and stirring them up to imitation. For thus do men hear, so as not to
hear only, but to do also. Seek the Lord, and your soul shall live, that the
earth may bring forth the living soul. Be not conformed to the world.
Contain yourselves from it: the soul lives by avoiding what it dies by
affecting. Contain yourselves from the ungoverned wildness of pride, the
sluggish voluptuousness of luxury, and the false name of knowledge: that so
the wild beasts may be tamed, the cattle broken to the yoke, the serpents,
harmless. For these be the motions of our mind under an allegory; that is to
say, the haughtiness of pride, the delight of lust, and the poison of
curiosity, are the motions of a dead soul; for the soul dies not so as to
lose all motion; because it dies by forsaking the fountain of life, and so
is taken up by this transitory world, and is conformed unto it.
But Thy word, O God, is the fountain of life eternal; and passeth not away:
wherefore this departure of the soul is restrained by Thy word, when it is
said unto us, Be not conformed unto this world; that so the earth may in the
fountain of life bring forth a living soul; that is, a soul made continent
in Thy Word, by Thy Evangelists, by following the followers of Thy Christ.
For this is after his kind; because a man is wont to imitate his friend. Be
ye (saith he) as I am, for I also am as you are. Thus in this living soul
shall there be good beasts, in meekness of action (for Thou hast commanded,
Go on with thy business in meekness, so shalt thou be beloved by all men);
and good cattle, which neither if they eat, shall they over-abound, nor, if
they eat not, have any lack; and good serpents, not dangerous, to do hurt,
but wise to take heed; and only making so much search into this temporal
nature, as may suffice that eternity be clearly seen, being understood by
the things that are made. For these creatures are obedient unto reason, when
being restrained from deadly prevailing upon us, they live, and are good.
Chapter XXII
For behold, O Lord, our God, our Creator, when our affections have been
restrained from the love of the world, by which we died through evil-living;
and begun to be a living soul, through good living; and Thy word which Thou
spokest by Thy apostle, is made good in us, Be not conformed to this world:
there follows that also, which Thou presently subjoinedst, saying, But be ye
transformed by the renewing of your mind; not now after your kind, as though
following your neighbour who went before you, nor as living after the
example of some better man (for Thou saidst not, “Let man be made after his
kind,” but, Let us make man after our own image and similitude), that we
might prove what Thy will is. For to this purpose said that dispenser of
Thine (who begat children by the Gospel), that he might not for ever have
them babes, whom he must be fain to feed with milk, and cherish as a nurse;
be ye transformed (saith he) by the renewing of your mind, that ye may prove
what is that good and acceptable and perfect will of God. Wherefore Thou
sayest not, “Let man be made,” but Let us make man. Nor saidst Thou,
“according to his kind”; but, after our image and likeness. For man being
renewed in his mind, and beholding and understanding Thy truth, needs not
man as his director, so as to follow after his kind; but by Thy direction
proveth what is that good, that acceptable, and perfect will of Thine: yea,
Thou teachest him, now made capable, to discern the Trinity of the Unity,
and the Unity of the Trinity. Wherefore to that said in the plural. Let us
make man, is yet subjoined in the singular, And God made man: and to that
said in the plural. After our likeness, is subjoined in the singular, After
the image of God. Thus is man renewed in the knowledge of God, after the
image of Him that created him: and being made spiritual, he judgeth all
things (all things which are to be judged), yet himself is judged of no man.
Chapter XXIII
But that he judgeth all things, this answers to his having dominion over the
fish of the sea, and over the fowls of the air, and over all cattle and wild
beasts, and over all the earth, and over every creeping thing that creepeth
upon the earth. For this he doth by the understanding of his mind, whereby
he perceiveth the things of the Spirit of God; whereas otherwise, man being
placed in honour, had no understanding, and is compared unto the brute
beasts, and is become like unto them. In Thy Church therefore, O our God,
according to Thy grace which Thou hast bestowed upon it (for we are Thy
workmanship created unto good works), not those only who are spiritually set
over, but they also who spiritually are subject to those that are set over
them,—for in this way didst Thou make man male and female, in Thy grace
spiritual, where, according to the sex of body, there is neither male nor
female, because neither Jew nor Grecian, neither bond nor free.—Spiritual
persons (whether such as are set over, or such as obey); do judge
spiritually; not of that spiritual knowledge which shines in the firmament
(for they ought not to judge as to so supreme authority), nor may they judge
of Thy Book itself, even though something there shineth not clearly; for we
submit our understanding unto it, and hold for certain, that even what is
closed to our sight, is yet rightly and truly spoken. For so man, though now
spiritual and renewed in the knowledge of God after His image that created
him, ought to be a doer of the law, not a judge. Neither doth he judge of
that distinction of spiritual and carnal men, who are known unto Thine eyes,
O our God, and have not as yet discovered themselves unto us by works, that
by their fruits we might know them: but Thou, Lord, dost even now know them,
and hast divided and called them in secret, or ever the firmament was made.
Nor doth he, though spiritual, judge the unquiet people of this world; for
what hath he to do, to judge them that are without, knowing not which of
them shall hereafter come into the sweetness of Thy grace; and which
continue in the perpetual bitterness of ungodliness?
Man therefore, whom Thou hast made after Thine own image, received not
dominion over the lights of heaven, nor over that hidden heaven itself, nor
over the day and the night, which Thou calledst before the foundation of the
heaven, nor over the gathering together of the waters, which is the sea; but
He received dominion over the fishes of the sea, and the fowls of the air,
and over all cattle, and over all the earth, and over all creeping things
which creep upon the earth. For He judgeth and approveth what He findeth
right, and He disalloweth what He findeth amiss, whether in the celebration
of those Sacraments by which such are initiated, as Thy mercy searches out
in many waters: or in that, in which that Fish is set forth, which, taken
out of the deep, the devout earth feedeth upon: or in the expressions and
signs of words, subject to the authority of Thy Book,—such signs, as proceed
out of the mouth, and sound forth, flying as it were under the firmament, by
interpreting, expounding, discoursing disputing, consecrating, or praying
unto Thee, so that the people may answer, Amen. The vocal pronouncing of all
which words, is occasioned by the deep of this world, and the blindness of
the flesh, which cannot see thoughts; So that there is need to speak aloud
into the ears; so that, although flying fowls be multiplied upon the earth,
yet they derive their beginning from the waters. The spiritual man judgeth
also by allowing of what is right, and disallowing what he finds amiss, in
the works and lives of the faithful; their alms, as it were the earth
bringing forth fruit, and of the living soul, living by the taming of the
affections, in chastity, in fasting, in holy meditations; and of those
things, which are perceived by the senses of the body. Upon all these is he
now said to judge, wherein he hath also power of correction.
Chapter XXIV
But what is this, and what kind of mystery? Behold, Thou blessest mankind, O
Lord, that they may increase and multiply, and replenish the earth; dost
Thou not thereby give us a hint to understand something? why didst Thou not
as well bless the light, which Thou calledst day; nor the firmament of
heaven, nor the lights, nor the stars, nor the earth, nor the sea? I might
say that Thou, O God, who created created us after Thine Image, I might say,
that it had been Thy good pleasure to bestow this blessing peculiarly upon
man; hadst Thou not in like manner blessed the fishes and the whales, that
they should increase and multiply, and replenish the waters of the sea, and
that the fowls should be multiplied upon the earth. I might say likewise,
that this blessing pertained properly unto such creatures, as are bred of
their own kind, had I found it given to the fruit-trees, and plants, and
beasts of the earth. But now neither unto the herbs, nor the trees, nor the
beasts, nor serpents is it said, Increase and multiply; notwithstanding all
these as well as the fishes, fowls, or men, do by generation increase and
continue their kind.
What then shall I say, O Truth my Light? “that it was idly said, and without
meaning?” Not so, O Father of piety, far he it from a minister of Thy word
to say so. And if I understand not what Thou meanest by that phrase, let my
betters, that is, those of more understanding than myself, make better use
of it, according as Thou, my God, hast given to each man to understand. But
let my confession also be pleasing in Thine eyes, wherein I confess unto
Thee, that I believe, O Lord, that Thou spokest not so in vain; nor will I
suppress, what this lesson suggests to me. For it is true, nor do I see what
should hinder me from thus understanding the figurative sayings of Thy
Bible. For I know a thing to be manifoldly signified by corporeal
expressions, which is understood one way by the mind; and that understood
many ways in the mind, which is signified one way by corporeal expression.
Behold, the single love of God and our neighbour, by what manifold
sacraments, and innumerable languages, and in each several language, in how
innumerable modes of speaking, it is corporeally expressed. Thus do the
offspring of the waters increase and multiply. Observe again, whosoever
readest this; behold, what Scripture delivers, and the voice pronounces one
only way, In the Beginning God created heaven and earth; is it not
understood manifoldly, not through any deceit of error, but by various kinds
of true senses? Thus do man's offspring increase and multiply.
If therefore we conceive of the natures of the things themselves, not
allegorically, but properly, then does the phrase increase and multiply,
agree unto all things, that come of seed. But if we treat of the words as
figuratively spoken (which I rather suppose to be the purpose of the
Scripture, which doth not, surely, superfluously ascribe this benediction to
the offspring of aquatic animals and man only); then do we find
“multitude” to belong to creatures spiritual as well as corporeal, as in
heaven and earth, and to righteous and unrighteous, as in light and
darkness; and to holy authors who have been the ministers of the Law unto
us, as in the firmament which is settled betwixt the waters and the waters;
and to the society of people yet in the bitterness of infidelity, as in the
sea; and to the zeal of holy souls, as in the dry land; and to works of
mercy belonging to this present life, as in the herbs bearing seed, and in
trees bearing fruit; and to spiritual gifts set forth for edification, as in
the lights of heaven; and to affections formed unto temperance, as in the
living soul. In all these instances we meet with multitudes, abundance, and
increase; but what shall in such wise increase and multiply that one thing
may be expressed many ways, and one expression understood many ways; we find
not, except in signs corporeally expressed, and in things mentally
conceived. By signs corporeally pronounced we understand the generations of
the waters, necessarily occasioned by the depth of the flesh; by things
mentally conceived, human generations, on account of the fruitfulness of
reason. And for this end do we believe Thee, Lord, to have said to these
kinds, Increase and multiply. For in this blessing, I conceive Thee to have
granted us a power and a faculty, both to express several ways what we
understand but one; and to understand several ways, what we read to be
obscurely delivered but in one. Thus are the waters of the sea replenished,
which are not moved but by several significations: thus with human increase
is the earth also replenished, whose dryness appeareth in its longing, and
reason ruleth over it.
Chapter XXV
I would also say, O Lord my God, what the following Scripture minds me of;
yea, I will say, and not fear. For I will say the truth, Thyself inspiring
me with what Thou willedst me to deliver out of those words. But by no other
inspiration than Thine, do I believe myself to speak truth, seeing Thou art
the Truth, and every man a liar. He therefore that speaketh a lie, speaketh
of his own; that therefore I may speak truth, I will speak of Thine. Behold,
Thou hast given unto us for food every herb bearing seed which is upon all
the earth; and every tree, in which is the fruit of a tree yielding seed.
And not to us alone, but also to all the fowls of the air, and to the beasts
of the earth, and to all creeping things; but unto the fishes and to the
great whales, hast Thou not given them. Now we said that by these fruits of
the earth were signified, and figured in an allegory, the works of mercy
which are provided for the necessities of this life out of the fruitful
earth. Such an earth was the devout Onesiphorus, unto whose house Thou
gavest mercy, because he often refreshed Thy Paul, and was not ashamed of
his chain. Thus did also the brethren, and such fruit did they bear, who out
of Macedonia supplied what was lacking to him. But how grieved he for some
trees, which did not afford him the fruit due unto him, where he saith, At
my first answer no man stood by me, but all men forsook me. I pray God that
it may not be laid to their charge. For these fruits are due to such as
minister the spiritual doctrine unto us out of their understanding of the
divine mysteries; and they are due to them, as men; yea and due to them
also, as the living soul, which giveth itself as an example, in all
continency; and due unto them also, as flying creatures, for their blessings
which are multiplied upon the earth, because their sound went out into all
lands.
Chapter XXVI
But they are fed by these fruits, that are delighted with them; nor are they
delighted with them, whose God is their belly. For neither in them that
yield them, are the things yielded the fruit, but with what mind they yield
them. He therefore that served God, and not his own belly, I plainly see why
he rejoiced; I see it, and I rejoice with him. For he had received from the
Philippians, what they had sent by Epaphroditus unto him: and yet I perceive
why he rejoiced. For whereat he rejoiced upon that he fed; for, speaking in
truth, I rejoiced (saith he) greatly in the Lord, that now at the last your
care of me hath flourished again, wherein ye were also careful, but it had
become wearisome unto you. These Philippians then had now dried up, with a
long weariness, and withered as it were as to bearing this fruit of a good
work; and he rejoiceth for them, that they flourished again, not for
himself, that they supplied his wants. Therefore subjoins he, not that I
speak in respect of want, for I have learned in whatsoever state I am,
therewith to be content. I know both how to be abased, and I know how to
abound; every where and in all things I am instructed both to be full, and
to be hungry; both to abound, and to suffer need. I can do all things
through Him which strengtheneth me.
Whereat then rejoicest thou, O great Paul? whereat rejoicest thou? whereon
feedest thou, O man, renewed in the knowledge of God, after the image of Him
that created thee, thou living soul, of so much continency, thou tongue like
flying fowls, speaking mysteries? (for to such creatures, is this food due;)
what is it that feeds thee? joy. Hear we what follows: notwithstanding, ye
have well done, that ye did communicate with my affliction. Hereat he
rejoiceth, hereon feedeth; because they had well done, not because his
strait was eased, who saith unto Thee, Thou hast enlarged me when I was in
distress; for that he knew to abound, and to suffer want, in Thee Who
strengthenest him. For ye Philippians also know (saith he), that in the
beginning of the Gospel, when I departed from Macedonia, no Church
communicated with me as concerning giving and receiving, but ye only. For
even in Thessalonica ye sent once and again unto my necessity. Unto these
good works, he now rejoiceth that they are returned; and is gladdened that
they flourished again, as when a fruitful field resumes its green.
Was it for his own necessities, because he said, Ye sent unto my necessity?
Rejoiceth he for that? Verily not for that. But how know we this? Because
himself says immediately, not because I desire a gift, but I desire fruit. I
have learned of Thee, my God, to distinguish betwixt a gift, and fruit. A
gift, is the thing itself which he gives, that imparts these necessaries
unto us; as money, meat, drink, clothing, shelter, help: but the fruit, is
the good and right will of the giver. For the Good Master said not only, He
that receiveth a prophet, but added, in the name of a prophet: nor did He
only say, He that receiveth a righteous man, but added, in the name of a
righteous man. So verily shall the one receive the reward of a prophet, the
other, the reward of a righteous man: nor saith He only, He that shall give
to drink a cup of cold water to one of my little ones; but added, in the
name of a disciple: and so concludeth, Verily I say unto you, he shall not
lose his reward. The gift is, to receive a prophet, to receive a righteous
man, to give a cup of cold water to a disciple: but the fruit, to do this in
the name of a prophet, in the name of a righteous man, in the name of a
disciple. With fruit was Elijah fed by the widow that knew she fed a man of
God, and therefore fed him: but by the raven was he fed with a gift. Nor was
the inner man of Elijah so fed, but the outer only; which might also for
want of that food have perished.
Chapter XXVII
I will then speak what is true in Thy sight, O Lord, that when carnal men
and infidels (for the gaining and initiating whom, the initiatory Sacraments
and the mighty workings of miracles are necessary, which we suppose to be
signified by the name of fishes and whales) undertake the bodily
refreshment, or otherwise succour Thy servant with something useful for this
present life; whereas they be ignorant, why this is to be done, and to what
end; neither do they feed these, nor are these fed by them; because neither
do the one do it out of an holy and right intent; nor do the other rejoice
at their gifts, whose fruit they as yet behold not. For upon that is the
mind fed, of which it is glad. And therefore do not the fishes and whales
feed upon such meats, as the earth brings not forth until after it was
separated and divided from the bitterness of the waves of the sea.
Chapter XXVIII
And Thou, O God, sawest every thing that Thou hadst made, and, behold, it
was very good. Yea we also see the same, and behold, all things are very
good. Of the several kinds of Thy works, when Thou hadst said “let them
be,” and they were, Thou sawest each that it was good. Seven times have I
counted it to be written, that Thou sawest that that which Thou madest was
good: and this is the eighth, that Thou sawest every thing that Thou hadst
made, and, behold, it was not only good, but also very good, as being now
altogether. For severally, they were only good; but altogether, both good,
and very good. All beautiful bodies express the same; by reason that a body
consisting of members all beautiful, is far more beautiful than the same
members by themselves are, by whose well-ordered blending the whole is
perfected; notwithstanding that the members severally be also beautiful.
Chapter XXIX
And I looked narrowly to find, whether seven, or eight times Thou sawest
that Thy works were good, when they pleased Thee; but in Thy seeing I found
no times, whereby I might understand that Thou sawest so often, what Thou
madest. And I said, “Lord, is not this Thy Scripture true, since Thou art
true, and being Truth, hast set it forth? why then dost Thou say unto me,
‘that in Thy seeing there be no times’; whereas this Thy Scripture tells me,
that what Thou madest each day, Thou sawest that it was good: and when I
counted them, I found how often.” Unto this Thou answerest me, for Thou art
my God, and with a strong voice tellest Thy servant in his inner ear,
breaking through my deafness and crying, “O man, that which My Scripture
saith, I say: and yet doth that speak in time; but time has no relation to
My Word; because My Word exists in equal eternity with Myself. So the things
which ye see through My Spirit, I see; like as what ye speak by My Spirit, I
speak. And so when ye see those things in time, I see them not in time; as
when ye speak in time, I speak them not in time.”
Chapter XXX
And I heard, O Lord my God, and drank up a drop of sweetness out of Thy
truth, and understood, that certain men there be who mislike Thy works; and
say, that many of them Thou madest, compelled by necessity; such as the
fabric of the heavens, and harmony of the stars; and that Thou madest them
not of what was Thine, but that they were otherwhere and from other sources
created, for Thee to bring together and compact and combine, when out of Thy
conquered enemies Thou raisedst up the walls of the universe; that they,
bound down by the structure, might not again be able to rebel against Thee.
For other things, they say Thou neither madest them, nor even compactedst
them, such as all flesh and all very minute creatures, and whatsoever hath
its root in the earth; but that a mind at enmity with Thee, and another
nature not created by Thee, and contrary unto Thee, did, in these lower
stages of the world, beget and frame these things. Frenzied are they who say
thus, because they see not Thy works by Thy Spirit, nor recognise Thee in
them.
Chapter XXXI
But they who by Thy Spirit see these things, Thou seest in them. Therefore
when they see that these things are good, Thou seest that they are good; and
whatsoever things for Thy sake please, Thou pleasest in them, and what
through Thy Spirit please us, they please Thee in us. For what man knoweth
the things of a man, save the spirit of a man, which is in him? even so the
things of God knoweth no one, but the Spirit of God. Now we (saith he) have
received, not the spirit of this world, but the Spirit which is of God, that
we might know the things that are freely given to us of God. And I am
admonished, “Truly the things of God knoweth no one, but the Spirit of God:
how then do we also know, what things are given us of God?” Answer is made
me; “because the things which we know by His Spirit, even these no one
knoweth, but the Spirit of God. For as it is rightly said unto those that
were to speak by the Spirit of God, it is not ye that speak: so is it
rightly said to them that know through the Spirit of God, ‘It is not ye that
know.’ And no less then is it rightly said to those that see through the
Spirit of God, ‘It is not ye that see’; so whatsoever through the Spirit of
God they see to be good, it is not they, but God that sees that it is
good.” It is one thing then for a man to think that to be ill which is good,
as the forenamed do; another, that that which is good, a man should see that
it is good (as Thy creatures be pleasing unto many, because they be good,
whom yet Thou pleasest not in them, when they prefer to enjoy them, to
Thee); and another, that when a man sees a thing that it is good, God should
in him see that it is good, so, namely, that He should be loved in that
which He made, Who cannot be loved, but by the Holy Ghost which He hath
given. Because the love of God is shed abroad in our hearts by the Holy
Ghost, Which is given unto us: by Whom we see that whatsoever in any degree
is, is good. For from Him it is, who Himself Is not in degree, but what He
Is, Is.
Chapter XXXII
Thanks to Thee, O Lord. We behold the heaven and earth, whether the
corporeal part, superior and inferior, or the spiritual and corporeal
creature; and in the adorning of these parts, whereof the universal pile of
the world, or rather the universal creation, doth consist, we see light
made, and divided from the darkness. We see the firmament of heaven, whether
that primary body of the world, between the spiritual upper waters and the
inferior corporeal waters, or (since this also is called heaven) this space
of air through which wander the fowls of heaven, betwixt those waters which
are in vapours borne above them, and in clear nights distill down in dew;
and those heavier waters which flow along the earth. We behold a face of
waters gathered together in the fields of the sea; and the dry land both
void, and formed so as to be visible and harmonized, yea and the matter of
herbs and trees. We behold the lights shining from above, the sun to suffice
for the day, the moon and the stars to cheer the night; and that by all
these, times should be marked and signified. We behold on all sides a moist
element, replenished with fishes, beasts, and birds; because the grossness
of the air, which bears up the flights of birds, thickeneth itself by the
exhalation of the waters. We behold the face of the earth decked out with
earthly creatures, and man, created after Thy image and likeness, even
through that Thy very image and likeness (that is the power of reason and
understanding), set over all irrational creatures. And as in his soul there
is one power which has dominion by directing, another made subject, that it
might obey; so was there for the man, corporeally also, made a woman, who in
the mind of her reasonable understanding should have a parity of nature, but
in the sex of her body, should be in like manner subject to the sex of her
husband, as the appetite of doing is fain to conceive the skill of
right-doing from the reason of the mind. These things we behold, and they
are severally good, and altogether very good.
Chapter XXXIII
Let Thy works praise Thee, that we may love Thee; and let us love Thee, that
Thy works may praise Thee, which from time have beginning and ending, rising
and setting, growth and decay, form and privation. They have then their
succession of morning and evening, part secretly, part apparently; for they
were made of nothing, by Thee, not of Thee; not of any matter not Thine, or
that was before, but of matter concreated (that is, at the same time created
by Thee), because to its state without form, Thou without any interval of
time didst give form. For seeing the matter of heaven and earth is one
thing, and the form another, Thou madest the matter of merely nothing, but
the form of the world out of the matter without form: yet both together, so
that the form should follow the matter, without any interval of delay.
Chapter XXXIV
We have also examined what Thou willedst to be shadowed forth, whether by
the creation, or the relation of things in such an order. And we have seen,
that things singly are good, and together very good, in Thy Word, in Thy
Only-Begotten, both heaven and earth, the Head and the body of the Church,
in Thy predestination before all times, without morning and evening. But
when Thou begannest to execute in time the things predestinated, to the end
Thou mightest reveal hidden things, and rectify our disorders; for our sins
hung over us, and we had sunk into the dark deep; and Thy good Spirit was
borne over us, to help us in due season; and Thou didst justify the ungodly,
and dividest them from the wicked; and Thou madest the firmament of
authority of Thy Book between those placed above, who were to he docile unto
Thee, and those under, who were to be subject to them: and Thou gatheredst
together the society of unbelievers into one conspiracy, that the zeal of
the faithful might appear, and they might bring forth works of mercy, even
distributing to the poor their earthly riches, to obtain heavenly. And after
this didst Thou kindle certain lights in the firmament, Thy Holy ones,
having the word of life; and shining with an eminent authority set on high
through spiritual gifts; after that again, for the initiation of the
unbelieving Gentiles, didst Thou out of corporeal matter produce the
Sacraments, and visible miracles, and forms of words according to the
firmament of Thy Book, by which the faithful should be blessed and
multiplied. Next didst Thou form the living soul of the faithful, through
affections well ordered by the vigour of continency: and after that, the
mind subjected to Thee alone and needing to imitate no human authority, hast
Thou renewed after Thy image and likeness; and didst subject its rational
actions to the excellency of the understanding, as the woman to the man; and
to all Offices of Thy Ministry, necessary for the perfecting of the faithful
in this life, Thou willedst, that for their temporal uses, good things,
fruitful to themselves in time to come, be given by the same faithful. All
these we see, and they are very good, because Thou seest them in us, Who
hast given unto us Thy Spirit, by which we might see them, and in them love
Thee.
Chapter XXXV
O Lord God, give peace unto us: (for Thou hast given us all things;) the
peace of rest, the peace of the Sabbath, which hath no evening. For all this
most goodly array of things very good, having finished their courses, is to
pass away, for in them there was morning and evening.
Chapter XXXVI
But the seventh day hath no evening, nor hath it setting; because Thou hast
sanctified it to an everlasting continuance; that that which Thou didst
after Thy works which were very good, resting the seventh day, although Thou
madest them in unbroken rest, that may the voice of Thy Book announce
beforehand unto us, that we also after our works (therefore very good,
because Thou hast given them us), shall rest in Thee also in the Sabbath of
eternal life.
Chapter XXXVII
For then shalt Thou rest in us, as now Thou workest in us; and so shall that
be Thy rest through us, as these are Thy works through us. But Thou, Lord,
ever workest, and art ever at rest. Nor dost Thou see in time, nor art moved
in time, nor restest in a time; and yet Thou makest things seen in time, yea
the times themselves, and the rest which results from time.
Chapter XXXVIII
We therefore see these things which Thou madest, because they are: but they
are, because Thou seest them. And we see without, that they are, and within,
that they are good, but Thou sawest them there, when made, where Thou sawest
them, yet to be made. And we were at a later time moved to do well, after
our hearts had conceived of Thy Spirit; but in the former time we were moved
to do evil, forsaking Thee; but Thou, the One, the Good God, didst never
cease doing good. And we also have some good works, of Thy gift, but not
eternal; after them we trust to rest in Thy great hallowing. But Thou, being
the Good which needeth no good, art ever at rest, because Thy rest is Thou
Thyself. And what man can teach man to understand this? or what Angel, an
Angel? or what Angel, a man? Let it be asked of Thee, sought in Thee,
knocked for at Thee; so, so shall it be received, so shall it be found, so
shall it be opened. Amen.
Gratias Tibi Domine
