Confessions Of Saint Augustine

The Confessions Of Saint Augustine

Book XIII

Chapter I -He calls upon God, and proposes to himself to worship him.

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 -All creatures subsist from the plenitude of divine goodnss.

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 -Genesis I. 3,--of "Light,"--He understands as it is seen in the spiritual creature.

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 -All things have been created by the grace of God, and are not of him as standing need of created things.

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 -He recognises the Trinity in the first two verses of Genesis.

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 -Why the Holy Ghost should have been mentioned after the mention of Heaven and Earth.

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 -That the Holy Spirit brings us to God.

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 -That nothing whatever, short of God, can yield to the rational creature a happy rest.

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 -Why the Holy Spirit was only "Borne over" the waters.

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 -That nothing arose save by the gift of God.

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 -That the symbols of the Trinity in man, to be, to know, and to will, are never thoroughly examined.

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 -Allegorical explanation of Genesis, Chapter I, concerning the origin of the church and its worship.

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 -That the renewal of man is not completed in this world.

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 -That out of the children of the night and of the darkness, children of the light and day are made.

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 -Allegorical explanation of the firmament and upper works, Ver. 6.

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 -That no one but the unchangeable light knows himself.

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 -Allegorical explanation of the sea and the fruit-bearing earth--verses 9 and 11.

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 -Of the lights and stars of Heaven--of day and night, ver. 14.

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 -All men should become lights in the firmament of Heaven.

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 -Concerning reptiles and flying creatures (ver. 20),--the sacrament of baptism being regarded.

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 -Concerning the living soul, birds, and fishes (Ver. 24),--the sacrament of the eucharist being regarded.

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 -He explains the divine image (ver. 26.) of the renewal of the mind.

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 -That to have power over all things (ver. 26) is to judge spiritually of all.

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 -Why God has blessed men, fishes, flying creatures, and not herbs and the other animals.

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 -He explains the fruits of the Earth (ver. 29) of Works of mercy.

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 -In the confessing of benefits, computation is made not as to the gift," but as to the "fruit,"--that is, the good and right will of the giver.

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 -Many are ignorant as to this, and ask for miracles, which are signified under the names of "fishes" and "Whales."

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 -He proceeds to the last verse, "All things are very good,"--that is, the work being altogether good.

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 -Although it is said eight times that "God saw that it was good," yet time has no relation to God and his word.

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 -He refutes the opinions of the Manichaeans and the Gnostics concerning the origin of the world.

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 -We do not see "That it was Good," but through the spirit of God, which is in us.

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 -Of the particular works of God, more especially of man.

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 -The world was created by God out of Nothing.

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 -He briefly repeats the allegorical interpretation of Genesis (Chapter 1), and confesses that we see it by the Divine Spirit.

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 -He prays God for that peace of rest which hath no evening.

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 -The seventh day, without evening and setting, the image of eternal life and rest in God.

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 -Of rest in God, who ever worketh, and yet is ever at rest.

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 -Of the Difference between the knowledge of God and of men, and of the repose which is to be sought from God only.

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

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