St. Augustine Confessions Book 13 Index
13.1.1
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.
13.2.2
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?
13.2.3
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.
13.3.4
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.
13.4.5
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.
13.5.6
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.
13.6.7
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?
13.7.8
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.
13.8.9
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.
13.9.10
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.
13.10.11
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?
13.11.12
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?
13.12.13
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.
13.13.14
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?
13.14.15
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.
13.15.16
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.
13.15.17
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.
13.15.18
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.
13.16.19
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.
13.17.20
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.
13.17.21
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.
13.18.22
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.
13.18.23
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.
13.19.24
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.
13.19.25
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.
13.20.26
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.
13.20.27
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.
13.20.28
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.
13.21.29
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.
13.21.30
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.
13.21.31
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.
13.22.32
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.
13.23.33
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?
13.23.34
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.
13.24.35
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.
13.24.36
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.
13.24.37
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.
13.25.38
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.
13.26.39
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.
13.26.40
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.
13.26.41
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.
13.27.42
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.
13.28.43
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.
13.29.44
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."
13.30.45
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.
13.31.46
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.
13.32.47
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.
13.33.48
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.
13.34.49
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.
13.35.50
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.
13.36.51
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.
13.37.52
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.
13.38.53
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
