The Confessions of St. Augustine
Bishop of Hippo
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BOOK XIII. Total Dependence on God
OF THE GOODNESS OF GOD EXPLAINED IN THE CREATION OF THINGS, AND OF THE
TRINITY AS FOUND IN THE FIRST WORDS OF GENESIS. THE STORY CONCERNING THE
ORIGIN OF THE WORLD (GEN. I.) IS ALLEGORICALLY EXPLAINED, AND HE APPLIES
IT TO THOSE THINGS WHICH GOD WORKS FOR SANCTIFIED AND BLESSED MAN. FINALLY,
HE MAKES AN END OF THIS WORK, HAVING IMPLORED ETERNAL REST FROM GOD.
CHAP. I. HE CALLS UPON GOD, AND PROPOSES TO SELF TO WORSHIP HIM.
1. I CALL upon Thee, my God, my mercy, who madest me, and who didst
not forget me, though forgetful of Thee. I call Thee into my soul, which
by the desire which Thou inspirest in it Thou preparest for Thy reception.
Do not Thou forsake me calling upon Thee, who didst anticipate me before
I called, and didst importunately urge with manifold calls that I should
hear Thee from afar, and be converted, and call upon Thee who calledst
me. For Thou, O Lord, hast blotted out all my evil deserts, that Thou
mightest not repay into my hands wherewith I have fallen from Thee, and
Thou hast anticipated all my good deserts, that Thou mightest repay into
Thy hands wherewith Thou madest me; because before I was, Thou wast, nor
was I [anything] to which Thou mightest grant being. And yet behold, I
am, out of Thy goodness, anticipating all this which Thou hast made me,
and of which Thou hast made me. For neither hadst Thou stood in need of
me, nor am I such a good as to ! be helpful unto Thee, (2) my Lord and
God; not that I may so serve Thee as though Thou weft fatigued in working,
or lest Thy power may be less if lacking my assistance nor that, like
the land, I may so cultivate Thee that Thou wouldest be uncultivated did
I cultivate Thee not but that I may serve and worship Thee, to the end
that I may have well-being from Thee; from whom it is that ! am one susceptible
of well-being.
CHAP. II. ALL CREATURES SUBSIST FROM THE PLENITUDE OF DIVINE GOODNESS.
2. For of the plenitude of Thy goodness Thy creature subsists, that
a good, which could profit Thee nothing, nor though of Thee was equal
to Thee, might yet be, since it could be made of a Thee. For what did
heaven and earth, which Thou madest in the beginning, deserve of Thee
? Let those spiritual and corporeal natures, which Thou in Thy wisdom
madest, declare what they deserve of Thee to depend thereon, even
the inchoate and formless, each in its own kind, either spiritual or corporeal,
going into excess, and into remote unlikeness unto Thee (the spiritual,
though formless, more excellent than if it were a formed body; and the
corporeal, though formless, more excellent than if it were altogether
nothing), and thus they as formless would depend upon Thy Word, unless
by the same Word they were recalled to Thy Unity, and endued with form,
and from Thee, the one sovereign Good, were all made very good. How have
they deserved of Thee, that they should be even formless, since they would
not be even this except from Thee ?
3. How has corporeal matter deserved of Thee, to be even invisible and
formless,(3) since it were not even this hadst Thou not made it; and therefore
since it was not, it could not deserve of Thee that it should be made
? Or how could the inchoate spiritual creature (4) deserve of Thee, that
even it should flow darksomely like the deep,- unlike Thee, had it not
been by the same Word turned to that by Whom it was created, and by Him
so enlightened become light, although not equally, yet conformably to
that Form which is equal unto Thee ? For as to a body, to be is not all
one with being beautiful, for then it could not be deformed; so also to
a created spirit, to live is not all one with living wisely, for then
it would be wise unchangeably. But it is good for it always to hold fast
unto Thee,(6) lest, in turning from Thee, it lose that light which it
hath obtained in turning to Thee, and relapse into a light resembling
the darksome deep. For even we ourselves, who in respect of the soul are
a spiritual creature, having turned away from Thee, our light, were in
that life "sometimes darkness; " and do labour amidst the remains 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.'
CHAP. III. GENESIS I. 3 OF "LIGHT," HE UNDERSTANDS AS
IT IS SEEN IN THE SPIRITUAL CREATURE.
4. But what Thou saidst in the beginning of the creation, "Let there
be light, and there was light," (3) I do not unfitly understand of the
spiritual creature; because there was even then a kind of life, which
Thou mightest illuminate. But as it had not deserved of Thee that it should
be such a life as could be enlightened, so neither, when it already was,
hath it deserved of Thee that it should be enlightened. For neither could
its formlessness be pleasing unto Thee, .unless it became light,- not
by merely existing, but by beholding the illuminating light, and cleaving
unto it; so also, that it lives, and lives happily? it owes to nothing
whatsoever but to Thy grace; being converted by means of a better change
unto that which can be changed neither into better nor into worse; the
which Thou only art because Thou only simply art, to whom it is not one
thing to live, another to live blessedly, since Thou art Thyself Thine
own Blessedness.
CHAP. IV. ALL THINGS HAVE BEEN CREATED BY THE GRACE OF GOD, AND ARE
NOT OF HIM AS STANDING IN NEED OF CREATED THINGS.
5. What, therefore, could there be wanting unto Thy good, which Thou
Thyself art, although these things had either never been, or had remained
formless, the which Thou madest not out of any want, but out of
the plenitude of Thy goodness, restraining them and converting them to
form not as though Thy joy were perfected by them? For to Thee, being
perfect. their imperfection is displeasing, and therefore were they perfected
by Thee, and were pleasing unto Thee; but not as if Thou wert imperfect,
and wert to be perfected in their perfection. For Thy good Spirit was
borne over the waters, not borne up by them as if He rested upon them.
For those in whom Thy. good Spirit is said to rest,(6) He causes to rest
in Himself. But Thy incorruptible and unchangeable will, which in itself
is all-sufficient for itself, was borne over that life which Thou hadst
made, to which to live is not all one with living happily, since, flowing
in its own darkness, it liveth also; 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,"(7) and to be perfected, and
enlightened, and made happy.
CHAP. V. HE RECOGNISES THE TRINITY IN THE FIRST TWO VERSES OF GENESIS.
6. Behold now, the Trinity appears unto me in an enigma, which Thou,
O my God, art, since [Thou, O Father, in the Beginning of our wisdom,
Which is Thy Wisdom, born of Thyself, !equal and co-eternal unto
Thee, that is, in !Thy Son, hast created heaven and earth. Many
;things have we said of the heaven of heavens, and of the earth invisible
and formless, and of the darksome deep, in reference to the wandering
defects of its spiritual deformity, were it not converted unto Him from
whom was its life, such as it was, 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 the Beginning, the Son, in whom He
made these things; and believing, as I did, that my God was the Trinity,
I sought further in His holy words, and behold, Thy Spirit was borne over
the waters. Behold the Trinity, O my God, Father, Son, and Holy Ghost,
the Creator of all creation.
CHAP. VI. WHY THE HOLY GHOST SHOULD HAVE BEEN MENTIONED AFTER THE MENTION
OF HEAVEN AND EARTH.
7. But what was the cause, O Thou true-speaking Light? Unto Thee do
I lift up my heart, let it not teach me vain things; disperse its darkness,
and tell me, I beseech Thee, by our mother charity, tell me, I beseech
Thee, the reason why, after the mention of heaven, and of the earth invisible
and formless, and darkness upon the deep, Thy Scripture should then at
length mention Thy Spirit? Was it because it was meet that it should be
spoken of Him that He was "borne over," 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 over" the Father, nor the
Son, nor could it rightly be said that He was "borne over" if He were
"borne over" nothing. That, therefore, was first to be spoken of" over"
which He might be "borne; "and then He, whom it was not meet to mention
otherwise than as having been "borne." Why, then, was it not meet that
it should otherwise be mentioned of Him, than as having been "borne over
?"
CHAP. VII. THAT THE HOLY SPIRIT BRINGS US TO GOD.
8. Hence let him that is able now follow Thy apostle with his understanding
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;
(2) and where he bows his knees unto Thee for us, that we may know the
super-eminent knowledge of the love of Christ. (3) And, therefore, from
the beginning was He super-eminently" borne above the waters." To whom
shall I tell this? How speak of the weight of lustful desires, pressing
downwards to the steep abyss ? and how charity raises us up again, through
Thy Spirit which was "borne over the waters?" To whom shall I tell it?
How tell it? For neither are there places in which we are merged and emerge.(4)
What can be more like, and yet more unlike ? They be affections they be
loves; the filthiness of our spirit flowing away downwards with the love
of cares, and the sanctity of Thine raising us upwards by the love of
freedom from care; that we may lift our hearts unto Thee where Thy Spirit
is "borne over the waters;" and that we may come to that pre-eminent rest,
when our soul shall have passed through the waters which have no substance.(6)
CHAP. VIII. THAT NOTHING WHATEVER, SHORT OF GOD, CAN YIELD TO THE RATIONAL
CREATURE A HAPPY REST.
9. The angels fell, the soul of man fell? and they have thus indicated
the abyss in that dark deep, ready for the whole spiritual creation, unless
Thou hadst said from the beginning, "Let there be light," and there had
been light, and every obedient intelligence of Thy celestial City had
cleaved to Thee, and rested in Thy Spirit, which unchangeably is "borne
over" everything changeable. Otherwise, even the heaven of heavens itself
would have been a darksome deep, whereas now it is light in the Lord.
For even in that wretched restlessness of the spirits who fell away, and,
when unclothed of the garments of Thy light, discovered their own darkness,
dost Thou sufficiently disclose how noble Thou hast made the rational
creature; to which nought which is inferior to Thee will suffice to yield
a happy rest, and so not even herself. For Thou, O our God, shalt enlighten
our darkness; (9) from Thee are derived our garments of light,'° and then
shall our darkness be as the noonday." Give Thyself unto me, O my God,
restore Thyself unto me; behold, I love Thee, and if it be too little,
let me love Thee more strongly. I cannot measure my love, so that I may
come to know how much there is yet wanting in me, ere my life run into
Thy embracements, and not be turned away until it be hidden in the secret
place of Thy Presence. (2) This only I know, that woe is me except in
Thee, not only without, but even also within myself; and all plenty
which is not my God is poverty to me.'3
CHAP. IX. WHY THE HOLY SPIRIT WAS ONLY "BORNE OVER" THE WATERS.
10. But was not either the Father or the Son "borne over the waters
?" If we understand this to mean in space, as a body, then neither was
the Holy Spirit; but if the incommutable super-eminence of Divinity above
everything mutable, then both Father, and Son, and Holy Ghost were borne
"over the waters." Why, then, is this said of Thy Spirit only ? Why is
it said of Him alone ? As if He had been in place who is not in place,
of whom only it is written, that He is Thy gift? (1) In Thy gift we rest;
there we enjoy Thee. Our rest is our place. Love lifts us up thither,
and Thy good Spirit lifteth our lowliness from the gates of death? In
Thy good pleasure lies our peace. The body by its own weight gravitates
towards its own place. Weight goes not downward only, but to its own place.
Fire tends upwards, a stone downwards. They are propelled by their own
weights, they seek their own places. Oil poured under the water is raised
above the water; water poured upon oil sinks under the oil. They are propelled
by their own weights, they seek their own places. Out of order, they are
restless; restored to order, they are at rest. My weight is my love; (4)
by it am I borne whithersoever I am borne. By Thy Gift we are inflamed,
and are borne upwards; we wax hot 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 glad was I when they said unto me, "Let us
go into the. house of the Lord." (6) There hath Thy good pleasure placed
us, that we may desire no other thing than to dwell. there for ever.
CHAP. X. THAT NOTHING AROSE SAVE BY THE GIFT OF GOD.
11. Happy creature, which, though in itself it was other than Thou,
hath known no other state than that as soon as it was made, it was, without
any interval of time, by Thy Gift, which is borne over everything mutable,
raised up by that calling whereby Thou saidst, "Let there be light, and
there was light." Whereas in us there is a difference of times, in that
we were darkness, and are made light; (7) but of that it is only said
what it would have been had it not been enlightened. And this is so spoken
as if it had been fleeting and darksome before; that so the cause whereby
it was made to be otherwise might appear, that is to say, being
turned to the unfailing Light it might become light. Let him who is able
understand this; and let him who is not, ask of Thee. Why should he trouble
me, as if I could enlighten any "man that cometh into the world ?" 9
CHAP. XI. THAT THE SYMBOLS OF THE TRINITY IN MAN, TO BE, TO KNOW, AND
TO WILL, ARE NEVER THOROUGHLY EXAMINED.
12. Which of us understandeth the Almighty Trinity?(10) And yet which
speaketh not of It, if indeed it be It? Rare is that soul which, while
it speaketh of It, knows what it speaketh of. And they contend and strive,
but no one without peace seeth that vision. I could wish that men would
consider these three things that are in themselves. These three are far
other than the Trinity; but I speak of things in which they may exercise
and prove themselves, and feel how far other they be." But the three things
I speak of are, To Be, to Know, and to Will. For I Am, and I Know, and
I 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, therefore, let him who can
see how inseparable a life there is,- even one life, one mind, and one
essence; finally, how inseparable is the distinction, 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 anything of these, let him
not then think that he has discovered that which is above these Unchangeable,
which Is unchangeably, and Knows unchangeably, and Wills unchangeably.
And whether on account of these three there is also, where they are, a
Trinity; or whether these three be in Each, so that the three belong to
Each; or whether both ways at once, wondrously, simply, and vet diversely,
in Itself a limit unto Itself, yet illimitable; whereby It is, and is
known unto Itself, and sufficeth to Itself, unchangeably the Self-same,
by the abundant magnitude of its Unity, who can readily conceive?
Who in any wise express it? Who in any way rashly pronounce thereon ?
CHAP. XII. ALLEGORICAL EXPLANATION OF GENESIS, CHAP. I., CONCERNING
THE ORIGIN OF THE CHURCH AND ITS WORSHIP.
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 baptized, Father,
Son, and Holy Ghost, in Thy name do we baptize, 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," (3) was invisible and formless,
and we were covered with the darkness of ignorance. For Thou correctest
man for iniquity? and "Thy judgments are a great deep." But because Thy
Spirit was "borne over the waters," (6) Thy mercy forsook not our misery,(7)
and Thou saidst, "Let there be light," "Repent ye, for the kingdom of
heaven is at hand. Repent ye, let there be light.(9) And because our soul
was troubled within us,(10) we remembered Thee, O Lord, from the land
of Jordan, and that mountain " equal unto Thyself, but little for our
sakes; and upon our being displeased with our darkness, we turned unto
Thee, "and there was light." And, behold, we were sometimes darkness,
but now light in the Lord.(12)
CHAP. XIII. THAT THE RENEWAL OF MAN IS NOT COMPLETED IN THIS WORLD.
14. But as yet "by faith, not by sight," (3) for "we are saved by hope;
but hope that is seen is not hope." (4) As yet deep calleth unto deep,
but in "the noise of Thy waterspouts."(16) And as yet doth he that saith,
I "could not speak unto you as unto spiritual, but as unto carnal,"(17)
even he, as yet, doth not count himself to have apprehended, and forgetteth
those things which are behind, and reacheth forth to those things which
are before? and groaneth being burdened; (9) 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.", (2) And,
"Be not children in understanding, howbeit in malice be ye children,"
that in "understanding ye may be perfect; "'s and " foolish Galatians,
who hath bewitched you?"(24) But now not in his own voice, but in Thine
who sentest Thy Spirit from above ;'s through Him who "ascended up on
high,"(26) and set open the flood-gates of His gifts,(27) that the force
of His streams might make glad the city of God.'s For, for Him doth "the
friend of the bridegroom", (29) sigh, 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; (30) to Him he sighs,
for. he is a member of the Bride; for Him is he jealous, for he is the
friend of the Bridegroom;(29) for Him is he jealous, not for himself;
because in the voice of Thy "waterspouts," (6) not in his own voice, doth
he call on that other deep, for whom being jealous he feareth, lest that,
as the serpent beguiled Eve through his subtilty, so their minds should
be corrupted from the simplicity that is in our Bridegroom, Thine only
Son.(31) What a light of beauty will that be when "we shall see Him as
He is," (32) and those tears be passed away which "have been my meat day
and night, while they continually say unto me, Where is thy God?"(1)
CHAP. XIV. THAT OUT OF THE CHILDREN OF THE NIGHT AND OF THE DARKNESS,
CHILDREN OF THE LIGHT AND OF THE DAY ARE MADE.
15. And so say I too, O my God, where art Thou? Behold 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.(2) And yet it
is "cast down," because it relapses and becomes a deep, or rather it feels
that it is still a deep. Unto it doth my faith speak which Thou hast kindled
to enlighten my feet in the night, "Why art thou cast down, O my soul?
and why art thou disquieted in me ? hope thou in God;"(4) His "word is
a lamp unto my feet."(4) Hope and endure until the night, the mother
of the wicked, until the anger of the Lord be overpast, (5) whereof
we also were once children who were sometimes darkness,(6) the remains
whereof we carry about us in our body, dead on account of sin, (7) "until
the day break and the shadows flee away." (8) "Hope thou in the Lord."
In the morning I shall stand in Thy presence, and contemplate Thee;(9)
I shall for ever confess unto Thee.(10) In the morning I shall stand in
Thy presence, and shall see "the health of my countenance,"(11) my God,
who also shall quicken our mortal bodies by the Spirit that dwelleth in
us,(12) because in mercy He was borne over our inner darksome and floating
deep. Whence we have in this pilgrimage received "an earnest"(13) that
we should now be light, whilst as yet we "are saved by hope,"(14) and
are the children of light, and the children of the day, not the
children of the night nor of the darkness,(15) which yet we have been.(16)
Betwixt whom and us, in this as yet uncertain state of human knowledge,
Thou only dividest, who provest our hearts(17) and callest the light day,
and the darkness night.(18) For who discerneth us but Thou ? But what
have we that we have not received of Thee?(19) Out of the same lump vessels
unto honour, of which others also are made to dishonour.(20)
CHAP. XV. ALLEGORICAL EXPLANATION OF THE FIRMAMENT AND UPPER WORKS,
VER. 6.
16. Or who but Thou, our God, made for us that firmament (21) of authority
over us in Thy divine Scripture ?(22) As it is said, For heaven shall
be folded up like a scroll;(23) and now it is extended over us like a
skin.(24) For Thy divine Scripture is of more sublime authority, since
those mortals through whom Thou didst dispense it unto us underwent mortality.
And Thou knowest, O Lord, Thou knowest, how Thou with skins didst clothe
men (25) when by sin they became mortal. Whence as a skin hast Thou stretched
out the firmament of Thy Book;(26) that is to say, Thy harmonious words,
which by the ministry of mortals Thou hast spread over us. For by their
very death is that solid firmament of authority in Thy discourses set
forth by them more sublimely extended above all things that are under
it, the which, while they were living here, was not so eminently extended.(27)
Thou hadst not as yet spread abroad the heaven like a skin; Thou hadst
not as yet noised everywhere the report of their deaths.
17. Let us look, O Lord, "upon the heavens, the work of Thy fingers;"
(28) clear from our eyes that mist with which Thou hast covered them.
There is that testimony of Thine which giveth wisdom unto the little ones.(29)
Perfect, O my God, Thy praise out of the mouth of babes and sucklings.(30)
Nor have we known any other books so destructive to pride, so destructive
to the enemy and the defender,(31) who resisteth Thy reconciliation in
defence of his own sins. I know not, O Lord, I know not other such "pure"
words which so persuade me to confession, and make my neck submissive
to Thy yoke, and invite me to serve Thee for nought. Let me understand
these things, good Father. Grant this to me, placed under them; because
Thou hast established these things for those placed under them.
18. Other "waters" there be "above" this "firmament," I believe immortal,
and removed from earthly corruption. Let them praise Thy Name,
those super-celestial people, Thine angels, who have no need to look up
at this firmament, or by reading to attain the knowledge of Thy Word,
let them praise Thee. For they always behold Thy face, and therein
read without any syllables in time what Thy eternal will willeth. They
read, they choose, they love. They are always reading; and that which
they read never passeth away. For, by choosing and by loving, they read
the very unchangeableness of Thy counsel. Their book is not closed, nor
is the scroll folded up, because Thou Thyself art this to them, yea, and
art so eternally; because Thou hast appointed them above this firmament,
which Thou hast made firm over the weakness of the lower people, where
they might look up and learn Thy mercy, announcing in time Thee who hast
made times. "For Thy mercy, O Lord, is in the heavens, and Thy faithfulness
reacheth unto the clouds." The clouds pass away, but the heaven remaineth.
The preachers of Thy Word pass away from this life into another; but Thy
Scripture is spread abroad over the people, even to the end of the world.
Yea, both heaven and earth 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 its goodliness pass away; but Thy Word
remaineth for ever, which now appeareth unto us in the dark image of the
clouds, and through the glass of the heavens, not as it is; because we
also, although we be 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 is fair-speaking, and hath inflamed us, and we run after His odours.
(10) But "when He shall appear, then shall we be like Him, for we shall
see Him as He is." As He is, O Lord, shall we see Him, although the time
be not yet.">
CHAP.
XVI. THAT NO ONE BUT THE UNCHANGEABLE LIGHT KNOWS
HIMSELF.
19. For altogether as Thou art, Thou only knowest, Who art
unchangeably, and knowest unchangeably, and wiliest unchangeably.
And Thy Essence Knoweth and Willeth unchangeably; and Thy
Knowledge Is, and Willeth unchangeably; and Thy Will Is, and
Knoweth unchangeably. Nor doth it appear just to Thee, that as
the Unchangeable Light knoweth Itself, so should It be known by
that which is enlightened and changeable." Therefore unto Thee
is my soul as "land where no water is," because as it cannot of
itself enlighten itself, so it cannot of itself satisfy itself.
For so is the fountain of life with Thee, like as in Thy light we
shall see light.
CHAP. XVII. ALLEGORICAL EXPLANATION OF THE SEA AND THE FRUIT-BEARING EARTH
VERSES 9 AND 11.
20. Who hath gathered the embittered together into one
society ? For they have all the same end, that of temporal and
earthly happiness, on account of which they do all things,
although they may fluctuate with an innumerable variety of cares.
Who, O Lord, unless 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. For neither is the
bitterness of men's wills, but the gathering together of waters
called sea; for Thou even curbest the wicked desires of men's
souls, and fixest their bounds, how far they may be permitted to
advance, and that their waves may be broken against each other;
and thus dost Thou make it a sea, by the order of Thy dominion
over all things. 21. But as for the souls that thirst after
Thee, and that appear before Thee (being by other bounds divided
from the society of the sea), them Thou waterest by a secret and
sweet spring, that the earth may bring forth her fruit, and,
Thou, O 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 our infirmity we compassionate even to
the relieving of the needy; helping them in a like manner as we
would that help should be brought unto us if we were in a like
need; not only in the things that are easy, as in "herb yielding
seed," but also in the protection of our assistance, in our very
strength, like the tree yielding fruit; that is, a good turn in
delivering him who suffers an injury from the hand of the
powerful, and in furnishing him with the shelter of protection by
the mighty strength of just judgment.
CHAP. XVIII. OF THE
LIGHTS AND STARS OF HEAVEN OF DAY AND NIGHT, VER. 14.
22. Thus, O Lord, thus, I beseech Thee, let there arise, as Thou
makest, as Thou givest joy 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 let us bring the houseless poor to our house. Let us
clothe the naked, and despise not those of our own flesh. The
which fruits having sprung forth from the earth, behold, because
it is good; and let our temporary light burst forth; and let us,
from this inferior fruit of action, possessing the delights of
contemplation and of the Word of Life above, let us appear as
lights in the world, clinging to the firmament of Thy Scripture.
For therein Thou makest it plain unto us, that we may distinguish
between things intelligible and things of sense, as if between
the day and the night; or between souls, given, some to things
intellectual, others to 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, placed and ranked in the same firmament
(Thy grace being manifest throughout the world), may give light
upon the earth, and divide between the day and night, and be for
signs of times; because "old things have passed away," and
"behold all things are become new;" and "because our salvation is
nearer than when we believed;" and because "the night is far
spent, the day is at hand;" and because Thou wilt crown Thy year
with blessing, sending the labourers of Thy goodness into Thy
harvest, in the sowing of which others have laboured, sending
also into another field, whose harvest shall be in the end. Thus
Thou grantest 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 by
an eternal counsel Thou dost in their proper seasons bestow upon
the earth heavenly blessings. 23. For, indeed, to one is
given by the Spirit the word of wisdom, as if the greater light,
on account of those who are delighted with the light of manifest
truth, as in the beginning of the day; but to another the word of
knowledge by the same Spirit, as if the lesser light; to another
faith; to another the gift of healing; to another the working of
miracles; to another prophecy; to another the discerning of
spirits; to another divers kinds of tongues. And all these as
stars. For all these worketh the one and self-same Spirit,
dividing to every man his own as He willeth; and making stars
appear manifestly, to profit withal. (16) But the word of
knowledge, wherein are contained all sacraments, which are varied
in their periods like the moon, and the other conceptions of
gifts, which are successively reckoned up as stars, inasmuch as
they come short of that splendour of wisdom in which the fore-
entioned day rejoices, are only for the beginning of the night.
For they are necessary to such as he 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 a babe in Christ, and a drinker of milk, until he be strengthened for solid meat, and his eye be enabled
to look upon the Sun, let him not dwell in his own deserted
night, but let him be contented with the light of the moon and
the stars. Thou reasonest these things with us, our All-wise
God, in Thy Book, Thy firmament, that we may discern all things
in an admirable contemplation, although as yet in signs, and in
times, and in days, and in years.
CHAP. XIX. ALL MEN
SHOULD BECOME LIGHTS IN THE FIRMAMENT OF HEAVEN.
24. But first, "Wash you, make you clean;" put away iniquity
from your souls, and from before mine eyes, that the dry land may
appear. "Learn to do well; 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
heaven, and that 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, whom he thought a man, and nothing
more, tell him (but He is "good" because He is God) let Him
tell him, that if he would "enter into life" he must "keep the
commandments;" let him banish from himself the bitterness of
malice and wickedness; let him not kill, nor commit adultery, nor
steal, nor bear false witness; that the dry land may appear, and
bud forth the honouring of father and mother, and the love of our
neighbour. All these, saith he, have I kept. Whence, then, are
there so many thorns, if the earth be fruitful ? Go, root up the
woody thicket of avarice; 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," coupled
with those amongst whom He speaketh wisdom, Who knoweth what to
distribute to the day and to the night, that thou also mayest
know it, that for thee also there may be lights in the firmament
of heaven, which will not be unless thy heart be there; which
likewise also will not be unless thy treasure be there, as thou
hast heard from the good Master. But the barren earth was
grieved, and the thorns choked the word. 25. But you,
"chosen generation," you weak things of the world," who have
forsaken all things that you might "follow the Lord," go after
Him, and "confound the things which are mighty;" go after Him, ye
beautiful feet, and shine in the firmament, that the heavens may
declare His glory, dividing between the light of the perfect,
though not as of the angels, and the darkness of the little,
though not despised ones. Shine over all the earth, and let the
day, lightened by the sun, utter unto day the word of wisdom; and
let night, shining by the moon, announce unto night the word of
knowledge. The moon and the stars shine for the night, but the
night obscureth them not, since they illumine it in its degree.
For behold God (as it were) saying, "Let there be lights in the
firmament of the 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 everywhere, ye holy
fires, ye beautiful fires; for ye are the light of the world, nor
are ye put under a bushel. He to whom ye cleave is exalted, and
hath exalted you. Run ye to and fro, and be known unto all
nations.
CHAP. XX. CONCERNING
REPTILES AND FLYING CREATURES (VER. 20), THE SACRAMENT OF
BAPTISM BEING REGARDED.
26. Let the sea also conceive and bring forth your works,
and let the waters bring forth the moving creatures that have
life. For ye, who "take forth the precious from the vile," have
been made the mouth of God, through which He saith, "Let the
waters bring forth," not the living creature which the earth
bringeth 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 made their way amid the
billows of the temptations of the world, to instruct the Gentiles
in Thy Name, in Thy Baptism. And amongst these things, many
great works of wonder have been wrought, like as great whales;
and the voices of Thy messengers flying above the earth, near to
the firmament of Thy Book; that being set over them as an
authority, under which they were to fly whithersoever they were
to go. For "there is no speech, nor language, where their voice
is not heard;" seeing their sound "hath gone through all the
earth, and their words to the end of the world," because Thou, O
Lord, hast multiplied these things by blessing. 27. Whether
do I lie, or do I mingle and confound, and not distinguish
between the clear knowledge of these things that are in the
firmament of heaven, and the corporeal works in the undulating
sea and under the firmament of heaven ? For of those things
whereof the knowledge is solid and defined, without increase by
generation, as it were lights of wisdom and knowledge, yet of
these self-same things the material operations are many and
varied; and one thing in growing from another is multiplied by
Thy blessing, O God, who hast refreshed the fastidiousness of
mortal senses; so that in the knowledge of our mind, one thing
may, through the motions of the body, be in many ways set out and
expressed. These sacraments have the waters brought forth; but
in Thy Word. The wants of the people estranged from the eternity
of Thy truth have produced them, but in Thy Gospel; because the
waters themselves have cast them forth, the bitter weakness of
which was the cause of these things being sent forth in Thy Word.
28. Now all things are fair that Thou hast made, but behold,
Thou art inexpressibly fairer who hast made all things; from whom
had not Adam fallen, the saltness of the sea would never have
flowed from him, the human race so profoundly curious, and
boisterously swelling, and restlessly moving; and thus there
would be no need that Thy dispensers should work in many waters,
in a corporeal and sensible manner, mysterious doings and
sayings. For so these creeping and flying creatures now present
themselves to my mind, whereby men, instructed, initiated, and
subjected by corporeal sacraments, should not further profit,
unless their soul had a higher spiritual life, and unless, after
the word of admission, it looked forwards to perfection.
CHAP. XXI. CONCERNING
THE LIVING SOUL, BIRDS, AND FISHES (VER. 24) THE SACRAMENT OF
THE EUCHARIST BEING REGARDED.
29. And hereby, in Thy Word, not the depth of the sea, but
the earth parted from the bitterness of the waters, bringeth
forth not the creeping and flying creature that hath life, but
the living soul itself. For now hath it no longer 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 great works of miracles by
which to cause faith; for it is not such that, unless it shall
have seen signs and wonders, it will not believe, when now the
faithful earth is separated from the waters of the sea, rendered
bitter by infidelity; and "tongues are for a sign, not to those
that believe, but to those that believe not." Nor then doth the
earth, which Thou hast founded above the waters, stand in need of
that flying kind which at Thy word the waters brought forth.
Send Thy word forth into it by Thy messengers. For we relate
their works, but it is Thou who workest in them, that in it they
may work out a living soul. The earth bringeth it forth, because
the earth is the cause that they work these things in the soul;
as the sea has been the cause that they wrought upon the moving
creatures that have life, and the fowls that fly under the
firmament of heaven, of which the earth hath now no need;
although it feeds on the fish which was taken out of the deep,
upon that table which Thou hast prepared in the presence of those
that believe. For therefore He was raised from 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, the infidelity of men was the prominent cause;
but the faithful also are exhorted, and are manifoldly blessed by
them day by day. But the living soul takes its origin from the
earth, for it is not profitable, unless to those already among
the faithful, to restrain themselves from the love of this world,
that so their soul may live unto Thee, which was dead while
living in pleasures, in death-bearing pleasures, O Lord, for
Thou art the vital delight of the pure heart. 30. Now,
therefore, let Thy ministers work upon the earth, not as in
the waters of infidelity, by announcing and speaking by miracles,
and sacraments, and mystic words; in which ignorance, the mother
of admiration, may be intent upon them, in fear of those hidden
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 even as
on the dry land, separated from the whirlpools of the great deep;
and let them be an example unto the faithful, by living before
them, and by stimulating them to imitation. For thus do men hear
not with an intent to hear merely, but to act also. Seek the
Lord, and your soul shall live, that the earth may bring forth
the living soul. "Be not conformed to this world." Restrain
yourselves from it; the soul lives by avoiding those things which
it dies by affecting. Restrain yourselves from the unbridled
wildness of pride, from the indolent voluptuousness of luxury,
and from the false name of knowledge; so that wild beasts may be
tamed, the cattle subdued, and serpents harmless. For these are
the motions of the mind in allegory; that is to say, the
haughtiness of pride, the delight of lust, and the poison of
curiosity are the motions of the 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 received by this transitory world,
and is conformed unto it. 31. But Thy Word, O God, is the
fountain of eternal life, and passeth not away; therefore this
departure is kept in check by Thy word when it is said unto us,
"Be not conformed unto this world," so that the earth may bring
forth a living soul in the fountain of life, a soul restrained
in Thy Word, by Thy Evangelists, by imitating the followers of
Thy Christ. For this is after his kind; because a man is
stimulated to emulation by his friend. "Be ye," saith he, "as I
am, for I am as you are." Thus in the living soul shall there be
good beasts, in gentleness of action. For Thou hast commanded,
saying, Go on with thy business in meekness, and thou shalt be
beloved by all men; and good cattle, which neither if they eat,
shall they over-abound, nor if they do not eat, have they any
want; and good serpents, not destructive to do hurt, but "wise"
to take heed; and exploring only so much of this temporal nature
as is sufficient that eternity may be "clearly seen, being
understood by the things that are." For these animals are
subservient to reason, when, being kept in check from a deadly
advance, they live, and are good.
CHAP. XXII. HE
EXPLAINS THE DIVINE IMAGE (VER. 26) OF THE RENEWAL OF THE
MIND. 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 by living ill, and began to be a "living soul"
by living well; and Thy word which Thou spakest by Thy apostle is
made good in us, "Be not conformed to this world;" next also
follows that which Thou presently subjoinedst, saying, "But be ye
transformed by the renewing of your mind," not now after your
kind, as if following your neighbour who went before you, nor as
if living after the example of a better man (for Thou hast not
said, "Let man be made after his kind," but, "Let us make man in
our image, after our likeness"), that we may prove what Thy will
is. For to this purpose said that dispenser of Thine,
begetting children by the gospel, that he might not always
have them "babes," whom he would feed on milk, And cherish as a
nurse; "be ye transformed," saith He, "by the renewing of your
mind, that he may prove what is that good, and acceptable, and
perfect will of God." Therefore Thou sayest not, "Let man be
made," but, "Let us make man." Nor sayest Thou, "after his
kind," but, after "our image" and "likeness." Because, being
renewed in his mind, and beholding and apprehending Thy truth,
man needeth not man as his director that he may imitate his kind;
but by Thy direction proveth what is that good, and acceptable,
and perfect will of Thine. And Thou teachest him, now made
capable, to perceive the Trinity of the Unity, and the Unity of
the Trinity. And therefore this being said in the plural, "Let
us make man," it is yet subjoined in the singular, "and God made
man;" and this being 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 that are to be judged, "yet he himself is judged of
no man."
CHAP. XXIII. THAT TO
HAVE POWER OVER ALL THINGS (VER. 26) IS TO JUDGE SPIRITUALLY OF
ALL.
33. But that he judgeth all things 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 discernment 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
accorded unto it, since we are Thy workmanship created in good
works, there are not only those who are spiritually set over, but
those also who are spiritually subjected to those placed over
them; for in this manner hast Thou made man, male and female, in
Thy grace spiritual, where, according to the sex of body, there
is not male and female, because neither Jew nor Greek, nor bond
nor free. Spiritual persons, therefore, whether those that are
set over, or those who obey, judge spiritually; not of that
spiritual knowledge which shines in the firmament, for they ought
not to judge as to an authority so sublime, nor doth it behove
them to judge of Thy Book itself, although there be something
that is not clear therein; because we submit our understanding
unto it, and esteem as certain that even that which is shut up
from our sight is rightly and truly spoken. For thus man,
although now spiritual and renewed in the knowledge of God after
His image that created him, ought yet to be the "doer of the law,
not the judge." Neither doth he judge of that distinction of
spiritual and carnal men, who are known to Thine eyes, O our God,
and have not as yet made themselves manifest unto us by works,
that by their fruits we may know them; but Thou, O Lord, dost
already know them, and Thou hast divided and hast called them in
secret, before the firmament was made. Nor doth that man, though
spiritual, judge the restless people of this world; for what hath
he to do to judge them that are without, knowing not which of
them may afterwards come into the sweetness of Thy grace, and
which continue in the perpetual bitterness of impiety ? 34.
Man, therefore, whom Thou hast made after Thine own image,
received not dominion over the lights of heaven, nor over the
hidden heaven itself, nor over the day and the night, which Thou
didst call 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, but disapproveth what He
findeth amiss, whether in the celebration of those sacraments by
which are initiated those whom Thy mercy searches out in many
waters; or in that in which the Fish Itself is exhibited, which,
being raised from the deep, the devout earth feedeth upon; or in
the signs and expressions of words, subject to the authority of
Thy Book, such signs as burst forth and sound from the mouth,
as it were flying under the firmament, by interpreting,
expounding, discoursing, disputing, blessing, calling upon Thee,
so that the people may answer, Amen. The vocal pronunciation of
all which words is caused by the deep of this world, and the
blindness of the flesh, by which thoughts cannot be seen, so that
it is necessary to speak aloud in the ears; thus, although flying
fowls be multiplied upon the earth, yet they derive their
beginning from the waters. The spiritual man judgeth also by
approving what is right and reproving what he finds amiss in the
works and morals of the faithful, in their alms, as if in "the
earth bringing forth fruit;" and he judgeth of the "living soul,"
rendered living by softened affections, in chastity, in fastings,
in pious thoughts; and of those things which are perceived
through the senses of the body. For it is now said, that he
should judge concerning those things in which he has also the
power of correction.
CHAP. XXIV. WHY GOD
HAS BLESSED MEN, FISHES, FLYING CREATURES, AND NOT HERBS AND THE
OTHER ANIMALS (VER. 28). 35. But what is this, and what
kind of mystery is it ? Behold, Thou blessest men, O Lord, that
they may "be fruitful and multiply, and replenish the earth;" in
this dost Thou not make a sign unto us that we may understand
something? Why hast Thou not also blessed 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, O our God,
that Thou, who hast created us after Thine Image, I might say,
that Thou hast willed to bestow this gift of blessing especially
upon man, hadst Thou not in like manner blessed the fishes and
the whales, that they should be fruitful and multiply, and
replenish the waters of the sea, and that the fowls should be
multiplied upon the earth. Likewise might I say, that this
blessing belonged properly unto such creatures as are propagated
from their own kind, if I had found it in the shrubs, and the
fruit trees, and beasts of the earth. But now is it not said
either unto the herbs, or trees, or beasts, or serpents, "Be
fruitful and multiply;" since all these also, as well as fishes,
and fowls, and men, do by propagation increase and preserve their
kind. 36. What, then, shall I say, O Thou Truth, my Light,
"that it was idly and vainly said ?" Not so, O Father of
piety; far be it from a minister of Thy word to say this. But if
I understand not what Thou meanest by that phrase, let my betters
that is, those more intelligent than I use it better, in
proportion as Thou, O my God, hast given to each to understand.
But let my confession be also pleasing before Thine eyes, in
which I confess to Thee that I believe, O Lord, that Thou hast
not thus spoken in vain; nor will I be silent as to what this
lesson suggests to me. For it is true, nor do I see what should
prevent me from thus understanding the figurative sayings (3) of
Thy books. For I know a thing may be manifoldly signified by
bodily expression which is understood in one manner by the mind;
and that that may be manifoldly understood in the mind which is
in one manner signified by bodily expression. Behold, the single
love of God and of our neighbour, by what manifold sacraments and
innumerable languages, and in each several language in how
innumerable modes of speaking, it is bodily expressed. Thus do
the young of the waters increase and multiply. Observe again,
whosoever thou art who readest; behold what Scripture delivers,
and the voice pronounces in one only way, "In the beginning God
created heaven and earth ;" is it not manifoldly understood, not
by any deceit of error, but by divers kinds of true senses?(4)
Thus are the offspring of men "fruitful" and do "multiply."
37. If, therefore, we conceive of the natures of things, not
allegorically, but properly, then does the phrase, "be fruitful
and multiply," correspond to all things which are begotten of
seed. But if we treat those words as taken figuratively (the
which I rather suppose the Scripture intended, which doth not,
verily, superfluously attribute this benediction to the offspring
of marine animals and man only), then do we find that "multitude"
belongs also to creatures both spiritual and corporeal, as in
heaven and in earth; and to souls both righteous and unrighteous,
as in light and darkness; and to holy authors, through whom the
law has been furnished unto us, as in the firmament (5) which has
been firmly placed betwixt waters and waters; and to the society
of people yet endued with bitterness, as in the sea; and to the
desire of holy souls, as in the dry land; and to works of mercy
pertaining to this present life, as in the seed-bearing herbs and
fruit-bearing trees; and to spiritual gifts shining forth for
edification, as in the lights of heaven; and to affections formed
unto temperance, as in the living soul. In all these cases we
meet with multitudes, abundance, and increase; but what shall
thus "be fruitful and multiply," that one thing may be expressed
in many ways, and one expression understood in many ways, we
discover not, unless in signs corporeally expressed, and in
things mentally conceived. We understand the signs corporeally
pronounced as the generations of the waters, necessarily
occasioned by carnal depth; but things mentally conceived we
understand as human generations, on account of the fruitfulness
of reason. And therefore do we believe that to each kind of
these it has been said by Thee, O Lord, "Be fruitful and
multiply." For in this blessing I acknowledge that power and
faculty has been l granted unto us, by Thee, both to express in
many ways what we understand but in one, and to understand in
many ways what we read as obscurely delivered but in one. Thus
are the waters of the sea replenished, which are not moved but by
various significations; thus even with the human offspring is the
earth also replenished, the dryness (1) whereof appeareth in its
desire, and reason ruleth over it.
CHAP. XXV. HE EXPLAINS
THE FRUITS OF THE EARTH (VER. 29) OF WORKS OF MERCY. 38.
I would also say, O Lord my God, what the following Scripture
reminds me of; yea, I will say it without fear. For I will speak
the truth, Thou inspiring me as to what Thou wiliest that I
should say out of these words. For by none other than Thy
inspiration do I believe that I can speak the truth, since Thou
art the Truth, but every man a liar? And therefore he that
"speaketh a lie, he speaketh of his own; "(3) therefore that I
may speak the truth, I will speak of Thine. Behold, Thou hast
given unto us for food "every herb bearing seed," which is upon
the face of all the earth, "and every tree in the which is the
fruit of a tree yielding seed." (4) Nor to us only, but to all
the fowls of the air, and to the beasts of the earth, and to all
creeping things ;s but unto the fishes, and great whales, Thou
hast not given these things. Now we were saying, that by these
fruits of the earth works of mercy were signified and figured in
an allegory, the which are provided for the necessities of this
life out of the fruitful earth. Such an earth was the godly
Onesiphorus, unto whose house Thou didst give mercy, because he
frequently refreshed Thy Paul, and was not ashamed of his
chain.(6) This did also the brethren, and such fruit did they
bear, who out of Macedonia supplied what was wanting unto him.(7)
But how doth he grieve for certain trees, which did not afford
him the fruit due unto hi.m, when he saith, "At my first answer
no man stood with me, but all men forsook me: I pray God that it
may not be laid to their charge." For these fruits are due to
those who minister spiritual (9) doctrine, through their
understanding of the divine mysteries; and they are due to them
as men. They are due to them, too, as to the living soul,
supplying itself as an example in all continency; and due unto
them likewise as flying creatures, for their blessings which are
multiplied upon the earth, since their sound went out into all
lands?
CHAP. 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.
39. But they who are delighted with them are fed by those
fruits; nor are they delighted with them "whose god is their
belly."(11) For neither, in those that yield them are the things
given the fruit, but in what spirit they give them. Therefore he
who serves God and not his own belly,(12) I plainly see why he
may rejoice; I see it, and I rejoice with him exceedingly. For
he hath received from the Philippians those things which they had
sent from Epaphroditus;(13) but yet I see why he rejoiced. For
whereat he rejoices, upon that he feeds; for speaking in truth,
"I rejoiced," saith he, "in the Lord greatly, that now at the
last your care of me hath flourished again, wherein ye were also
careful," (4) but it had become wearisome unto you. These
Philippians, then, by protracted wearisomeness, had become
enfeebled, and as it were dried up, as to bringing forth this
fruit of a good work; and he rejoiceth for them, because they
flourished again, not for himself, because they ministered to his
wants. Therefore, adds 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 abused, and I know how to abound
i everywhere 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 Christ which strengtheneth me."(15) 40.
Whereat, then, dost thou rejoice in all things, O great Paul?
Whereat dost thou rejoice? Whereon dost thou feed, O man,
renewed in the knowledge of God, after the image of Him that
created thee, thou living soul of so great continency, and thou
tongue like flying fowls, speaking mysteries, for to such
creatures is this food due, what is that which feeds thee ?
Joy. Let us hear what follows. "Notwithstanding," saith he, "ye
have well done that ye did communicate with My affliction."
Hereat doth he rejoice, hereon doth he feed; because they have
well done,(2) not because his strait was relieved, who saith unto
thee, "Thou hast enlarged me when I was in distress; "(3) because
he knew both "to abound and to suffer need," (4) in Thee Who
strengthenest him. For, saith he, "ye Philippians know also 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." (5) Unto these good works he now
rejoiceth that they have returned; and is made glad that they
flourished again, as when a fruitful field recovers its
greenness. 41. Was it on account of his own necessities
that he said, "Ye have sent unto my necessity "? Rejoiceth he for
that? Verily not for that. But whence know we this? Because he
himself continues, "Not because I desire a gift, but I desire
fruit."(6) From Thee, O my God, have I learned to distinguish
between a "gift" and "fruit." A gift is the thing itself which
he gives who bestows these necessaries, as money, food, drink,
clothing, shelter, aid; but the fruit is the good and right will
of the giver. For the good Master saith not only, "He that
receiveth a prophet," but addeth, "in the name of a prophet."
Nor saith He only, "He that receiveth a righteous man," but
addeth, "in the name of a righteous man." So, verily, the former
shall receive the reward of a prophet, the latter that of a
righteous man. Nor saith He only, "Whosoever shall give to drink
unto one of these little ones a cup of cold water," but addeth,
"in the name of a disciple" and so concludeth, "Verily I say unto
you, he shall in no wise lose his reward." (7) The gift is to
receive a prophet, to receive a righteous man, to hand a cup of
cold water to a disciple; but the fruit is 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, who knew that
she fed a man of God, and on this account fed him; but by the
raven was he fed with a gift. Nor was the inner man of Elijah
fed, but the outer only, which might also from want of such food
have perished.
CHAP. XXVII. MANY ARE
IGNORANT AS TO THIS, AND ASK FOR MIRACLES, WHICH ARE SIGNIFIED
UNDER THE NAMES OF "FISHES" AND "WHALES."
42. Therefore will I speak before Thee, O Lord, what is
true, when ignorant men and infidels (for the initiating and
gaining of whom the sacraments of initiation and great works of
miracles are necessary,(9) which we believe to be signified under
the name of "fishes" and "whales") undertake that Thy servants
should be bodily refreshed, or should be otherwise succoured for
this present life, although they may be ignorant wherefore this
is to be done, and to what end; neither do the former feed the
latter, nor the latter the former; for neither do the one perform
these things through a holy and right intent, nor do the other
rejoice in the gifts of those who behold not as yet the fruit.
For on that is the mind fed wherein it is gladdened. And,
therefore, fishes and whales are not fed on such food as the
earth bringeth not forth until it had been separated and divided
from the bitterness of the waters of the sea.
CHAP. XXVIII. HE
PROCEEDS TO THE LAST VERSE, ALL THINGS ARE VERY GOOD," THAT
IS, THE WORK BEING ALTOGETHER GOOD.
43. And Thou, O God, sawest everything that Thou hadst made,
and behold it was very good? So we also see the same, and behold
all are very good. In each particular kind of Thy works, when
Thou hadst said, "Let them be made," and they were made, Thou
sawest that it was good. Seven times have I counted it written
that Thou sawest that that which Thou madest was "good;" and this
is the eighth, that Thou sawest all things that Thou hadst made,
and behold they are not only good, but also "very good," as being
now taken together. For individually they were only good, but
all taken together they were both good and very good. All
beautiful bodies also express this; for a body which consists of
members, all of which are beautiful, is by far more beautiful
than the several members individually are by whose well-ordered
union the whole is completed, though these members also be
severally beautiful.11
CHAP. XXIX. ALTHOUGH IT IS SAID EIGHT TIMES THAT GOD SAW THAT IT WAS
GOOD," YET TIME HAS NO RELATION TO GOD AND HIS WORD.
44. And I looked attentively to find whether seven or eight
times Thou sawest that Thy works were good, when they were
pleasing unto Thee; but in Thy seeing I found no times, by, which
I, night understand that thou sawest so often what Thou madest.
And I said, "O 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 are no times, while
this Thy Scripture telleth me that what Thou madest each day,
Thou sawest to be good; and when I counted them I found how often
?" Unto these things Thou repliest unto me, for Thou art my God,
and with strong voice tellest unto Thy servant in his inner ear,
bursting 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 reference to My Word, because My Word existeth in equal
eternity with Myself. Thus those things which ye see through My
Spirit, I see, just as those things which ye speak through My
Spirit, I speak. And so when ye see those things in time, I see
them not in time; as when ye speak them in time, I speak them not
in time."
CHAP. XXX. HE REFUTES THE OPINIONS OF THE MANICHAEANS AND THE GNOSTICS
CONCERNING THE ORIGIN OF THE WORLD.
45. And I heard, O Lord my God, and drank up a drop of
sweetness from Thy truth, and understood that there are certain
men to whom Thy works are displeasing, who say that many of them
Thou madest being compelled by necessity;- such as the fabric of
the heavens and the courses of the stars, and that Thou madest
them not of what was Thine, but, that they were elsewhere and
from other sources created; that Thou mightest bring together and
compact and interweave, when from Thy conquered enemies Thou
raisedst up the walls of the universe, that they, bound down by
this structure, might not be able a second time to rebel against
Thee. But, as to other things, they say Thou neither madest them
nor compactedst them, such as all flesh and all very minute
creatures, and whatsoever holdeth the earth by its roots; but
that a mind hostile unto Thee and another nature not created b
Thee, and in eve wise contrary. They did, in these lower places
of the world, beget and frame these things. Infatuated are they
who speak thus, since they see not Thy works through Thy Spirit,
nor recognise Thee in them.
CHAP. XXXI. WE DO NOT SEE
THAT IT WAS GOOD" BUT THROUGH THE SPIRIT OF GOD WHICH IS IN
US. 46. But as for those who through Thy Spirit , I see
these things, Thou seest in them. When: therefore, they see that
these things are good, Thou seest that they are good; and
whatsoever, L i things for Thy sake are pleasing, Thou art
pleased in them; and those things which through Thy Spirit are
pleasing unto us, are pleasing unto 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 man, but the Spirit of
God. Now we," saith he, "have received not the spirit of the
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 reminded to
say, "Truly," the things of God knoweth no man, but the Spirit of
God ;' how, then, do we also know what things are I given us by
God ?" It is answered unto me, " Because the things which we know
by His Spirit, even these knoweth no man, but the Spirit of God.
For, as it is rightly said unto those who were to speak by the
Spirit of God, ' It is not ye that speak,' (3) so is it rightly
said to. I them who know by the Spirit of God, It is not e that
know None the less, then, is it not, have said to those that see
by the Spirit of God, It is not ye that see ; so whatever they
see by the Spirit of God that it is good, it is not they, but God
who 'sees that it is good.'" It is one thing, then, for a man to
suppose that to be bad which is good, as the fore-named do;
another, that what is good a man should see to be good (as Thy
creatures are pleasing unto many, because they are good, whom,
however, Thou pleasest not in them when they wish to enjoy . them
rather than enjoy Thee); and another, that when a man these a
thing to be good, God should in him see that it is good,- that in
truth He may be loved in that which He made? who cannot be loved
unless 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. t Because it is from Him who Is not in any degree, but
He Is that He Is.
CHAP. XXXII. OF THE
PARTICULAR WORKS OF GOD, MORE ESPECIALLY OF MAN.
47- Thanks to Thee, O Lord. We behold the heaven and the
earth, whether the corporeal part, superior and inferior, or the
spiritual and corporeal creature; and in the embellishment of
these parts, whereof the universal mass of the world or the
universal creation consisteth, we see light made, and divided
from the darkness. We see the firmament of heaven, whether the
primary body of the world between the spiritual upper waters and
the corporeal lower waters, or because this also is called
heaven- this expanse of air, through which wander the fowls of
heaven, between the waters which are in vapours borne above them,
and which in clear nights drop down in dew, and those which being
heavy flow along the earth. We behold the waters gathered
together through the plains of the sea; and the dry land both
void and formed, so as to be visible and compact, and the matter
of herbs and trees. We behold the lights shining from above,
the sun to serve the day, the moon and the stars to cheer the
night; and that by all these, times should be marked and noted.
We behold on every side a humid element, fruitful with fishes,
beasts, and birds; because the density of the air, which bears up
the flights of birds, is increased by the exhalation of the
waters. (2) We behold the face of the earth furnished with
terrestrial creatures, and man, created after Thy image and
likeness, in that very image and likeness of Thee (that is, the
power of reason and understanding) on account of which he was set
over all irrational creatures. And as in his soul there is one
power which rules by directing, another made subject that it
might obey, so also for the man was corporeally made a woman?
who, in the mind of her rational understanding should also have a
like nature, in the sex, however, of her body should be in like
manner subject to the sex of her husband, as the appetite of
action is subjected by reason of the mind, to conceive the skill
of acting rightly. These things we behold, and they are
severally good, and all very good.
CHAP. XXXIII. THE
WORLD WAS CREATED BY GOD OUT OF NOTHING. 48. Let
Thy works praise Thee, that we may love Thee; and let us love
Thee, that Thy works may praise Thee, the which have beginning
and end from time, rising and setting, growth and decay, form
and privation. They have therefore their successions of morning
and evening, partly hidden, partly apparent; for they were made
from nothing by Thee, not of Thee, nor of any matter not Thine,
or which was created before, but of concreted matter (that is,
matter at the same time created by Thee), because without any
interval of time Thou didst form its formlessness.(4) For since
the matter of heaven and earth is one thing, and the form of
heaven and earth another, Thou hast made the matter indeed of
almost nothing, but the form of the world Thou hast formed of
formless matter; both, however, at the same time, so that the
form should follow the matter with no interval of delay.
CHAP. XXXIV. HE BRIEFLY REPEATS THE ALLEGORICAL INTERPRETATION OF GENESIS
(CH. I.), AND CONFESSES THAT WE SEE IT BY THE DIVINE SPIRIT.
49. We have also examined what Thou willedst to be shadowed
forth, whether by the creation, or the description of things in
such an order. And we have seen that things severally are good,
and all things very good, in Thy Word, in Thine 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 didst begin to execute in time the things
predestinated, that Thou mightest make manifest things hidden,
and adjust our disorders (for our sins were over us, and we had
sunk into profound I darkness away from thee, and Thy good Spirit
was borne over us to help us in due season), Thou didst both
justify the. ungodly,(6) and didst divide them from the wicked;
and madest firm the authority of Thy Book between those above,
who would be docile unto Thee, and those under, who would be
subject unto them; and Thou didst collect the society of
unbelievers into one conspiracy, in order that the zeal of the
faithful might appear, and that they might bring forth works of
mercy unto Thee, even distributing unto the poor 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 preferred by spiritual
gifts; and then again, for the instruction of the unbelieving
Gentiles, didst Thou out of corporeal matter produce the
sacraments and visible miracles, and sounds of words according to
the firmament be Thy Book, by which the faithful should of
blessed. Next didst Thou form the living soul of the faithful,
through affections ordered by the vigour of continency; and
afterwards, the mind subjected to Thee alone, and needing to
imitate no human authority Thou didst renew after Thine image and
likeness; and didst subject its rational action to the excellency
of the understanding, as the woman to the man; and to all Thy
ministries, necessary for the perfecting of the faithful in this
life, Thou didst will that, for their temporal uses, good things,
fruitful in the future time, should be given by the same
faithful. (2) We behold all these things, and they are very
good, because Thou dost see them in us, Thou who hast given
unto us Thy Spirit, whereby we might see them, and in them love
Thee.
CHAP. XXXV. HE PRAYS GOD FOR THAT PEACE OF REST WHICH HATH NO EVENING.
50. O Lord God, grant Thy peace unto us,for Thou hast
supplied us with all things, the peace of rest, the peace of
the Sabbath, which hath no evening. For all this most beautiful
order of things, "very good" (all their courses being finished),
is to pass away, for in them there was morning and evening.
CHAP. XXXVI. THE
SEVENTH DAY, WITHOUT EVENING AND SETTING, THE IMAGE OF ETERNAL
LIFE AND REST IN GOD.
51. But the seventh day is without any evening, nor hath it
any setting, because Thou hast sanctified it to an everlasting
continuance that that which Thou didst after Thy works, which
were very good, resting on the seventh day, although in unbroken
rest Thou madest them that the voice of Thy Book may speak
beforehand unto us, that we also after our works (therefore very
good, because Thou hast given them unto us) may repose in Thee
also in the Sabbath of eternal life.
CHAP. XXXVII. OF REST
IN GOD WHO EVER WORKETH, AND YET IS EVER AT REST.
52. For even then shalt Thou so rest in us, as now Thou dost
work in us; and thus shall that be Thy rest through us, as these
are Thy works through us. (3) But Thou, O Lord, ever workest,
and art ever at rest. Nor seest Thou in time, nor movest Thou in
time, nor restest Thou in time; and yet Thou makest the scenes of
time, and the times themselves, and the rest which results from
time.
CHAP. XXXVIII. OF THE DIFFERENCE BETWEEN THE KNOWLEDGE OF GOD AND OF
MEN, AND OF THE REPOSE WHICH IS TO BE SOUGHT FROM GOD ONLY.
53. We therefore see those things which Thou madest, because
they are; but they are because Thou se, est them. And we see
without that they are, and within that they are good, but Thou
didst see them there, when made, where Thou didst see them to be
made. And we were at another time moved to do well, after our
hearts had conceived of Thy Spirit; but in the former time,
forsaking Thee, we were moved to do evil i but Thou, the One, the
Good God, hast never ceased to do good. And we also have certain
good works, of Thy gift, but not eternal; after these we hope to
rest in Thy great hallowing. But Thou, being the Good, needing
no good, art ever at rest, because Thou Thyself art Thy rest.
And what man will 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, even so shall it be received,
so shall it be found, so shall it be opened.(4) Amen.
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