Book 13

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.

I call to you, O my God, my mercy, who created me and did not forget me even when I forgot you. I call you into my soul which you have prepared for yourself through the longing you inspire within it. Do not forsake me now as I call to you—you who reached out before I called, urging me through many repeated signals to hear you from afar, to turn back, and to call upon you who had been calling after me. For you, Lord, erased all my sins, choosing not to punish my falling away from you. You went before all my good deeds, rewarding the work of your hands that made me. Before I existed, you were; I was nothing to which you might grant existence. Yet here I am, through your goodness, which preceded everything you made me to be. You had no need of me, nor am I any such good that I could help you, my Lord and God. I cannot serve you as if you might tire from your work, nor as if your power would diminish without my service. I cannot tend to your service like a field that would lie fallow without my cultivation. Rather, I serve and worship you so that I might receive well-being from you—the same source from which I received my very existence and capacity for well-being.

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?

Your goodness sustains Your creation, allowing things to exist that cannot benefit You or match Your perfection, yet can still be made by You. What claim did heaven and earth, which You created in the Beginning, have on You? Let all spiritual and physical beings made through Your Wisdom explain why they deserved to exist, even in their initial shapeless states—both spiritual and physical—prone to excessive freedom and growing unlike You. The formless spiritual beings were superior to the formed physical ones, and even formless physical matter was better than nothingness. They depended on Your Word while formless, until that same Word brought them back to Your Unity, gave them form, and through You, the Supreme Good, made them wholly good. How did they deserve even their formless state, since they owed their very existence to You?

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.

How did physical matter earn the right to exist, even in an invisible, formless state? It couldn't have earned this right, since it didn't exist until You created it. Similarly, how could the primitive spiritual being deserve to drift aimlessly in darkness like the deep waters, so unlike You? Only through Your Word could it be transformed and illuminated, becoming light—though not equal to You, but reflecting Your perfect form. Just as a body's existence doesn't guarantee its beauty (since it can be deformed), a created spirit's life doesn't guarantee wisdom (since it can lack understanding). The spirit's true goodness comes from staying connected to You. If it turns away, it loses the light gained from You and falls back into a life of darkness. We too, as spiritual beings, have experienced this. When we turned from You, our source of light, we lived in darkness. Even now, we struggle with remnants of that darkness until, through Your One, we become as righteous as God's mountains. For we have been subject to Your judgments, which are as deep as the ocean.

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.

When You said "Let there be light" at the beginning of creation, and light appeared, I interpret this to mean the spiritual being. While there was already a form of life that You could illuminate, it had no inherent right to be enlightened, either before or after its creation. Its shapeless state could not please You until it became light—not merely by existing, but by seeing and embracing the illuminating light. That it lived, and lived joyfully, was solely due to Your grace. It was transformed for the better into something that cannot be changed for better or worse—which only You are, since You alone truly exist. For You, living and living in blessing are one and the same, as You are Your own source of blessing.

What then could be 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.

What could be lacking in Your goodness, which is Your very essence, even if these things had never existed or remained formless? You created them not from need, but from the abundance of Your goodness, giving them structure and form—not because they would somehow complete Your joy. In Your perfection, their imperfection displeases You, so You perfect them to make them pleasing. This isn't because You were imperfect and needed their perfection to complete You. Your good Spirit moved over the waters, not supported by them as if needing rest. For those upon whom Your Spirit is said to rest, He gives them rest in Himself. Your pure and unchanging will, complete in itself, moved upon the life You created. For this life, mere existence isn't the same as joyful living—it exists in cycles, ebbing and flowing in its own darkness. It must turn back to You, its Creator, to truly live, drawing ever more from life's source, seeing light in Your light, becoming complete, illuminated, and beautiful.

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 lo, Thy Spirit moved upon the waters. Behold the Trinity, my God, Father, and Son, and Holy Ghost, Creator of all creation.

Now I see the Trinity dimly reflected, as in a mirror—You, my God. For You, Father, through Him who is the source of our wisdom—Your own Wisdom, born from You, equal and eternal with You—that is, through Your Son, created heaven and earth. We have spoken much about the Heaven of heavens, and about the formless, invisible earth and the dark depths. These represent the unstable spiritual chaos that existed until it turned toward Him who gave it life. Through His light it became beautiful and alive, becoming the heaven above, which was later placed between the waters. In the name of God, I recognize the Father who made all things, and in the name of Beginning, the Son through whom He made them. Believing in my God as Trinity, I searched His holy words further and found Your Spirit moving over the waters. Here then is the Trinity, my God—Father, Son, and Holy Spirit—Creator of all creation.

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?

What was the true reason, O Divine Light? I raise my heart to You—let it not teach me empty things. Clear away its darkness and tell me, through the love of our Mother Church, why after mentioning heaven, the formless earth, and darkness over the deep, does Your Scripture then introduce Your Spirit? Was it because knowledge of Him needed to be shown as "hovering above"? This couldn't be said without first describing what He hovered over. After all, He wasn't hovering above the Father or Son, and you can't hover over nothing. So first came the description of what He hovered over, then came His introduction as the one who hovers. But why was it necessary to introduce Him specifically as hovering above?

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.

Let those who can understand follow your Apostle's teaching: that Your love flows through our hearts by the Holy Spirit given to us. He teaches us about spiritual gifts and shows us charity's superior path. He kneels before You on our behalf, so we may grasp the extraordinary depth of Christ's love. From the beginning, He soared above the waters. To whom can I explain this? How can I describe the burden of destructive desires that drag us into the depths, and how love lifts us back up through Your Spirit that hovers above the waters? How can I express something that exists beyond physical space, where we sink and rise? What could be more similar, yet more different? These are emotions, these are loves—our spirit's impurity flowing downward through worldly concerns, while Your holiness lifts us through the love of peaceful rest. We raise our hearts to You, where Your Spirit hovers above the waters, reaching toward that supreme peace when our soul crosses through the unsupportive waters.

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.

Angels and human souls fell from grace, revealing a dark spiritual void that would have consumed all of creation. But You spoke "Let there be light" from the beginning, and light appeared. Every faithful spirit in Your heavenly realm remained loyal to You, finding peace in Your Spirit, which hovers unchanging over all that changes. Without this, even the highest heavens would have been darkness. Now they shine with Your light. Even in the restless misery of fallen spirits—stripped of Your light and lost in their own darkness—You show how magnificently You created thinking beings. Nothing less than You can give them true happiness, not even their own nature. For You, our God, will illuminate our darkness. You are the source of our light, and through You our darkness becomes bright as day. Give Yourself to me, my God. Return to me. I love You, and if my love is insufficient, let me love You more deeply. I cannot measure how much more love I need before my life fully embraces You and stays forever hidden in Your presence. I know only this: without You, I am lost—both outside and within myself. Everything that isn't You, no matter how abundant, leaves me empty.

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.

Neither the Father nor the Son was carried above the waters—or were they? If we're talking about physical space, like a body, then the Holy Spirit wasn't either. But if we mean the unchanging supremacy of Divinity above all changeable things, then Father, Son, and Holy Spirit were all carried upon the waters. Why then is this said only of Your Spirit? As if He existed in a physical place, when He doesn't, and is known only as Your gift? In Your Gift we find rest and enjoy Your presence. Our place of rest is where we find peace. Love elevates us, and Your good Spirit raises us from death's door. Our peace lies in Your grace. Everything moves naturally toward its proper place, like a body responding to gravity. Weight doesn't just pull downward—it pulls things to where they belong. Fire rises, stones fall. Each follows its natural weight to its rightful place. Oil rises above water, water sinks below oil. When things are out of place, they're unsettled; in their proper place, they find peace. My weight is my love—it carries me wherever I go. Your Gift ignites us, and we're lifted upward. We burn with inner passion and move forward. We climb the paths You've placed in our hearts, singing as we ascend. Your good fire burns within us as we journey upward toward Jerusalem's peace. I rejoiced when they said, "Let us go to the house of the Lord." You've placed us there by Your grace, so we desire nothing else but to stay forever.

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?

Blessed being, you are distinct from God yet have known no other state than this: from the moment of your creation, you were instantly elevated by His Gift—a gift that transcends all changeable things. You were raised up by His command when He said "Let there be light," and light came to be. For us humans, this transformation happened gradually—we were darkness before becoming light. But of that blessed being, we can only say what it would have been without enlightenment. This description suggests it was once unsettled and dark, revealing how it was transformed: by turning toward the eternal Light, it became light itself. Let those who can understand this seek answers from God directly. Why ask me, as if I could enlighten anyone who enters this world?

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?

Who among us truly understands the Holy Trinity? Yet who doesn't speak of It—if It is indeed an "It"? Few souls truly comprehend what they're discussing when they speak of It. People argue and debate, but without inner peace, no one can see this divine vision. I wish people would examine these three aspects within themselves. Though these three are very different from the Trinity, I'm suggesting a way for people to explore and experience these concepts firsthand. The three I speak of are Being, Knowing, and Willing. I exist, I know, and I will. I exist while knowing and willing. I know that I exist and that I will. And I will to exist and to know. In these three elements, those who can should observe how interconnected they are—one life, one mind, one essence—and yet how distinct they remain despite their inseparability. This truth lies within each person; look inward, reflect, and understand. But when someone grasps these concepts, they shouldn't assume they've understood what lies beyond—the Unchangeable, which exists, knows, and wills eternally. Whether these three aspects suggest a Trinity in God, or if all three exist in Each, or if both are somehow true—mysteriously, simply yet complexly, self-contained yet limitless—who can easily understand this? Who could properly express it? Who would dare make hasty pronouncements about it?

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.

Continue your confession to the Lord your God, O my faith, Holy, Holy, Holy. O Lord my God, we were baptized in Your Name—Father, Son, and Holy Spirit. In Your Name we continue to baptize—Father, Son, and Holy Spirit—because through Christ, You created heaven and earth among us, forming both the spiritual and physical people of Your Church. Before receiving Your teachings, our earth was formless and unseen, and we were shrouded in ignorance. You disciplined humanity for its sins, and Your judgments were as deep as the ocean. But Your Spirit moved across the waters, and in Your mercy, You did not abandon us in our suffering. You said, "Let there be light" and "Repent, for the kingdom of heaven is near." When our souls were troubled, we remembered You, Lord, from the land of Jordan and from that mountain—as mighty as You but made small for our sake. Disturbed by our darkness, we turned to You, and light appeared. Indeed, we were once darkness, but now we are light in the Lord.

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?

We walk by faith, not by sight, for we are saved by hope—though hope that is visible is no hope at all. Deep still calls to deep in the roar of your waterfalls. Even now, he who said "I couldn't speak to you as spiritual people, but as worldly people" doesn't consider himself to have reached his goal. He forgets what lies behind, stretches forward to what lies ahead, and groans under life's burdens. His soul thirsts for the Living God as a deer longs for streams of water, asking "When will I arrive?" He yearns to be clothed with his heavenly dwelling and calls out to this earthly realm, saying "Don't conform to this world but be transformed by renewing your mind." And "Don't be childish in your thinking, though in evil be as innocent as children, so that in understanding you may be mature." And "O foolish Galatians, who has deceived you?" But now he speaks not with his own voice but through Yours—You who sent Your Spirit from above, through Him who ascended to heaven and opened the floodgates of His gifts, so that His flowing streams might bring joy to God's city. The Bridegroom's friend yearns for Him, having received the Spirit's first fruits, yet still groaning inwardly, awaiting adoption—the redemption of his body. As a member of the Bride, he sighs for Him; as the Bridegroom's friend, he guards Him jealously—not for himself, but for Him. In the sound of Your waterfalls, not his own voice, he calls to that other depth, over which he watches anxiously, fearing that as the serpent deceived Eve through cunning, their minds might be led astray from their pure devotion to our Bridegroom, Your only Son. What glorious beauty awaits when we see Him as He is, when these tears that have been my food day and night will be gone—tears shed while they constantly ask me, "Where is your God now?"

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.

Look, my God, I ask: where are You? I can see where You are—in You I find brief moments of breath when I pour out my soul in joyful praise, like someone celebrating a holy day. Yet sadness returns as my spirit sinks, recognizing its own depths. My faith, which You lit to guide me through darkness, asks: "Why are you downcast, my soul? Why this inner turmoil? Trust in the Lord; His word lights your path. Hope and persevere until this night passes—this darkness that breeds wickedness, this time of God's anger. We were once part of that darkness, and its traces still linger in our bodies, dead from sin. Wait until dawn breaks and shadows fade away." I place my hope in You, Lord. Come morning, I'll stand before You in contemplation and eternal praise. I'll stand in Your presence and see Your healing face—my God, who will breathe life into our mortal bodies through Your indwelling Spirit. You've shown mercy to our inner darkness, our churning depths. During this earthly journey, You've given us a glimpse of light, saving us through hope. We're now children of light and day, no longer of night and darkness—though we once were. In this fog of human understanding, You alone separate light from dark, testing our hearts and naming day and night. Who can truly know us but You? What do we have that didn't come from You? From the same clay, some vessels are crafted for honor, others for common use.

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.

Only you, our God, created this authority over us through Divine Scripture. As it is written, "Heaven shall be folded up like a scroll," yet now it stretches over us like skin. Your Divine Scripture holds supreme authority, delivered through mortal messengers. Lord, you know how you clothed humans with skins when sin made them mortal. Similarly, you stretched your Scripture like a skin over us—your harmonious words spread through mortal servants. Through their deaths, the authority of your teachings became more firmly established over all believers than during their lives. Before then, you had not yet spread heaven like a skin; you had not yet fully revealed the glory of their deaths.

Let us look, O Lord, upon the heavens, the work of Thy fingers; clear from our eyes that cloud, which Thou hast spread under them. There is Thy testimony, which giveth wisdom unto the little ones: perfect, O my God, Thy praise out of the mouth of babes and sucklings. For we know no other books, which so destroy pride, which so destroy the enemy and the defender, who resisteth Thy reconciliation by defending his own sins. I know not, Lord, I know not any other such pure words, which so persuade me to confess, and make my neck pliant to Thy yoke, and invite me to serve Thee for nought. Let me understand them, good Father: grant this to me, who am placed under them: because for those placed under them, hast Thou established them.

Let us gaze upon the heavens, Lord, the work of your hands. Clear away the clouds that obscure our view. Your testimony gives wisdom to the innocent and brings forth perfect praise from the mouths of children. We know of no other writings that so thoroughly defeat pride and silence those who resist your forgiveness by defending their sins. Lord, I know of no purer words that convince me to confess, bow my neck to your guidance, and inspire me to serve you freely. Help me understand these words, loving Father. Grant this to me, as I stand beneath them, for you created them for those who would follow you.

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.

Beyond this sky exist eternal waters, I believe, untouched by earthly decay. Let them sing Your praise—those celestial beings, Your angels, who need not look up at this sky or read to understand Your Word. They constantly see Your face and instantly grasp Your eternal will, without needing written words or time to understand. They read, choose, and love eternally. What they comprehend never fades, for in their choosing and loving, they understand the permanence of Your wisdom. Their knowledge is endless, their understanding unlimited, because You are everything to them eternally. You placed them above this sky, which You fixed above the weaker people below, where they might look up and learn of Your mercy, revealing You, the creator of time, through time itself. Your mercy, Lord, reaches to the heavens, and Your truth extends to the clouds. Clouds vanish, but heaven remains. Those who preach Your word pass from this life to the next, but Your Scripture spreads among people until the world's end. Though heaven and earth will disappear, Your words will endure. The scroll will be rolled up, and the grass beneath it will wither with all its beauty, but Your Word is eternal. Now we see it dimly, as through clouds and glass, not as it truly is. Though we are beloved by Your Son, we don't yet know what we will become. He peers through our mortal frame, speaks to us lovingly, and ignites our spirits, and we follow His essence. When He appears, we will become like Him, for we will see Him as He truly is. As He is, Lord, so will our vision be.

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.

You alone truly know yourself—unchanging in your being, knowledge, and will. Your essence knows and wills without change; your knowledge exists and wills without change; your will exists and knows without change. It seems right that while you, the Unchangeable Light, know yourself perfectly, those you illuminate—being changeable—cannot fully know you. This is why my soul feels like a desert, for just as it cannot enlighten itself, it cannot fulfill itself. The source of life rests with you, and only in your light can we see light.

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.

Who brought together those filled with bitterness into one community? They all share a single goal—earthly happiness—and chase it through countless worries and struggles. Who else but You, Lord, commanded "Let the waters gather in one place, and let the dry land emerge"—the land that thirsts for You? The sea belongs to You; You created it, and Your hands shaped the dry land. When we speak of the sea, we don't mean the bitterness in people's hearts, but rather the gathering of waters. You contain humanity's destructive desires and set boundaries for them, deciding how far they may go before their waves crash against each other. Through Your authority over all creation, You shape these waters into what we call the sea.

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.

But those who thirst for You and stand before You (though separated from the ocean of humanity) are nourished by Your gentle spring. This allows the earth to bear fruit, and under Your command, Lord God, our souls produce acts of mercy. We help our neighbors with their physical needs, carrying within us the seed of compassion. Understanding our own weaknesses, we feel for those in need and aid them as we would wish to be aided. Our help goes beyond simple acts—like plants offering seeds—to include protecting others with all our strength, like a tree bearing fruit. This means defending those who face injustice from the powerful and offering them shelter through the strength of fair judgment.

So, Lord, so, I beseech Thee, let there spring up, as Thou doest, as Thou givest cheerfulness and ability, let truth spring out of the earth, and righteousness look down from heaven, and let there be lights in the firmament. Let us break our bread to the hungry, and bring the houseless poor to our house. Let us clothe the naked, and despise not those of our own flesh. Which fruits having sprung out of the earth, see it is good: and let our temporary light break forth; and ourselves, from this lower fruitfulness of action, arriving at the delightfulness of contemplation, obtaining the Word of Life above, appear like lights in the world, cleaving to the firmament of Thy Scripture. For there Thou instructest us, to divide between the things intellectual, and things of sense, as betwixt the day and the night; or between souls, given either to things intellectual, or things of sense, so that now not Thou only in the secret of Thy judgment, as before the firmament was made, dividest between the light and the darkness, but Thy spiritual children also set and ranked in the same firmament (now that Thy grace is laid open throughout the world), may give light upon the earth, and divide betwixt the day and the night, and be for signs of times, that old things are passed away, and, behold, all things are become new; and that our salvation is nearer than when we believed: and that the night is far spent, and the day is at hand: and that Thou wilt crown Thy year with blessing, sending the labourers of Thy goodness into Thy harvest, in sowing whereof, others have laboured, sending also into another field, whose harvest shall be in the end. Thus grantest Thou the prayers of him that asketh, and blessest the years of the just; but Thou art the same, and in Thy years which fail not, Thou preparest a garner for our passing years. For Thou by an eternal counsel dost in their proper seasons bestow heavenly blessings upon the earth. For to one is given by the Spirit the word of wisdom, as it were the lesser light: to another faith; to another the gift with the light of perspicuous truth, as it were for the rule of the day. To another the word of knowledge by the same Spirit, as it were the lesser light: to another faith; to another the gift of healing; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues. And all these as it were stars. For all these worketh the one and self-same spirit, dividing to every man his own as He will; and causing stars to appear manifestly, to profit withal. But the word of knowledge, wherein are contained all Sacraments, which are varied in their seasons as it were the moon, and those other notices of gifts, which are reckoned up in order, as it were stars, inasmuch as they come short of that brightness of wisdom, which gladdens the forementioned day, are only for the rule of the night. For they are necessary to such, as that Thy most prudent servant could not speak unto as unto spiritual, but as unto carnal; even he, who speaketh wisdom among those that are perfect. But the natural man, as it were a babe in Christ and fed on milk, until he be strengthened for solid meat and his eye be enabled to behold the Sun, let him not dwell in a night forsaken of all light, but be content with the light of the moon and the stars. So dost Thou speak to us, our All-wise God, in Thy Book, Thy firmament; that we may discern all things, in an admirable contemplation; though as yet in signs and in times, and in days, and in years.

Let truth rise from the earth, Lord, as You grant joy and strength, and let righteousness shine down from heaven. Let lights appear in the sky. May we feed the hungry, shelter the homeless, clothe the naked, and care for our own. When these good fruits emerge from the earth, we see their worth. Let our fleeting light shine forth; and as we move from earthly actions to the joy of contemplation, may we grasp the Word of Life above and shine like stars, anchored to Your Scripture. There You teach us to distinguish between matters of mind and matters of sense, like day and night, or between souls drawn to either intellectual or sensory things. No longer do You alone separate light from darkness in Your hidden judgment, as before the sky was made. Now Your spiritual children, positioned in that same sky (since Your grace now spans the world), can illuminate the earth, separate day from night, and mark the seasons. The old has passed away; everything has become new. Our salvation draws closer than when we first believed. The night fades; dawn approaches. You bless the year's cycle, sending workers of Your goodness to harvest where others have sown, and to new fields whose harvest comes at the end. You grant the prayers of those who ask and bless the years of the righteous. You remain unchanged, and in Your endless years, You prepare storage for our passing seasons. Through eternal wisdom, You bestow heavenly gifts upon earth in their proper time. The Spirit gives some the word of wisdom, like a dim light; to others, faith; to others, crystal-clear truth to guide the day. Some receive knowledge, others healing powers, miracle-working, prophecy, spirit discernment, or various languages. All these gifts shine like stars, worked by the same Spirit, distributed as He chooses. The word of knowledge, containing all Sacraments that change with seasons like the moon, along with other gifts listed here like stars, falls short of wisdom's bright daylight and serves only to guide the night. These are needed for those who must be addressed as earthly rather than spiritual beings, even by one who speaks wisdom among the mature. Let the natural person, like an infant in Christ drinking milk until ready for solid food and strong enough to face the Sun, not live in total darkness but accept the light of moon and stars. This is how You speak to us, all-wise God, in Your Book, Your sky, letting us understand all things through wonderful contemplation, though for now through signs, seasons, days, and years.

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.

First, cleanse yourself and purify your soul. Remove evil from your sight so truth can emerge. Learn to do what's right—defend orphans and advocate for widows—so the earth may provide sustenance and fruit-bearing trees. "Let's reason together," says the Lord, "so heavenly lights may shine upon the earth." A wealthy man once asked the good Teacher how to gain eternal life. Let the good Teacher (whom the man saw as merely human, though He was good because He was God) tell him that to enter life, he must follow the commandments: eliminate bitterness and malice, don't kill, don't commit adultery, don't steal, don't lie. Let goodness emerge through honoring parents and loving neighbors. "I've kept all these rules," the man said. Yet if the earth is fertile, why are there so many thorns? Uproot your greed—sell what you own, give to the poor, and you'll gain heavenly treasure. If you wish to be perfect, follow the Lord and join those who understand His wisdom. He knows how to balance day and night, and through Him, you too may understand, and heavenly lights will shine for you. But this can only happen if your heart is invested, and your heart follows your treasure, as the good Teacher explained. Sadly, the barren earth grieved, and thorns choked the word.

But you, chosen generation, you weak things of the world, who have forsaken all, that ye may follow the Lord; go after Him, and confound the mighty; go after Him, ye beautiful feet, and shine ye in the firmament, that the heavens may declare His glory, dividing between the light of the perfect, though not as the angels, and the darkness of the little ones, though not despised. Shine over the earth; and let the day, lightened by the sun, utter unto day, speech of wisdom; and night, shining with the moon, show unto night, the word of knowledge. The moon and stars shine for the night; yet doth not the night obscure them, seeing they give it light in its degree. For behold God saying, as it were, Let there be lights in the firmament of heaven; there came suddenly a sound from heaven, as it had been the rushing of a mighty wind, and there appeared cloven tongues like as of fire, and it sat upon each of them. And there were made lights in the firmament of heaven, having the word of life. Run ye to and fro every where, ye holy fires, ye beauteous fires; for ye are the light of the world, nor are ye put under a bushel; He whom you cleave unto, is exalted, and hath exalted you. Run ye to and fro, and be known unto all nations.

You chosen ones, you who seem weak in the world's eyes, who have given up everything to follow the Lord: go after Him and prove the mighty wrong. Follow Him with your beautiful feet and shine in the heavens, so that the skies might show His glory. Be the divide between the light of the accomplished (though not quite angels) and the darkness of the beginners (though they are still valued). Shine across the earth—let the sunlit day speak wisdom, and let the moonlit night share knowledge. The moon and stars illuminate the night, which doesn't diminish them but rather showcases their light. When God said "Let there be lights in the heaven's dome," a mighty wind rushed from above, and tongues of fire appeared, touching each person. And so lights were created in the heavens, carrying the word of life. Spread far and wide, you sacred and beautiful flames—you are the world's light, meant to be seen. The one you follow has risen high and lifted you up with Him. Go forth and make yourselves known to all peoples.

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.

Let the sea create and bear your works, and let the waters bring forth living creatures. For you, by separating what is precious from what is worthless, become God's voice through which He says: "Let the waters produce not the living creatures of the earth, but moving creatures with life, and birds that soar above the earth." Your sacraments, O God, delivered through your holy servants, have moved through the turbulent waves of worldly temptations to sanctify all people in Your name through baptism. Among these events, great miracles occurred, like mighty whales, while your messengers' voices soared above the earth, within the open expanse of Your Scripture. They operated under Your authority, which guided them wherever they went. There is no speech or language where their voice goes unheard. Their message has spread throughout the earth, their words reaching to the world's end, because You, Lord, have multiplied them through Your blessing.

Speak I untruly, or do I mingle and confound, and not distinguish between the lucid knowledge of these things in the firmament of heaven, and the material works in the wavy sea, and under the firmament of heaven? For of those things whereof the knowledge is substantial and defined, without any increase by generation, as it were lights of wisdom and knowledge, yet even of them, the material operations are many and divers; and one thing growing out of another, they are multiplied by Thy blessing, O God, who hast refreshed the fastidiousness of mortal senses; that so one thing in the understanding of our mind, may, by the motions of the body, be many ways set out, and expressed. These Sacraments have the waters brought forth; but in Thy word. The necessities of the people estranged from the eternity of Thy truth, have brought them forth, but in Thy Gospel; because the waters themselves cast them forth, the diseased bitterness whereof was the cause, why they were sent forth in Thy Word.

Am I speaking falsely, or mixing up the clear knowledge of heavenly bodies with the physical workings in the ocean and atmosphere? While our understanding of celestial things is solid and unchanging—like beacons of wisdom and knowledge—their physical manifestations are diverse and evolving. Through Your blessing, God, these manifestations multiply, refreshing our mortal senses. In this way, a single concept in our mind can be expressed in many physical forms through bodily actions. These Sacraments emerged from the waters, but through Your word. They came forth through Your Gospel to meet the needs of people separated from Your eternal truth. The waters themselves produced them, their diseased bitterness being the reason they were brought forth through Your Word.

Now are all things fair that Thou hast made; but behold, Thyself art unutterably fairer, that madest all; from whom had not Adam fallen, the brackishness of the sea had never flowed out of him, that is, the human race so profoundly curious, and tempestuously swelling, and restlessly tumbling up and down; and then had there been no need of Thy dispensers to work in many waters, after a corporeal and sensible manner, mysterious doings and sayings. For such those moving and flying creatures now seem to me to mean, whereby people being initiated and consecrated by corporeal Sacraments, should not further profit, unless their soul had a spiritual life, and unless after the word of admission, it looked forwards to perfection.

Everything You have created is beautiful, but You who created all things are infinitely more beautiful. Had Adam not fallen from grace, humanity would not have become like brackish seawater—restless, turbulent, and consumed by curiosity. Then there would have been no need for Your ministers to work among the masses, performing physical rituals and speaking sacred words. These moving and flying creatures I now understand to represent people who, though initiated through physical sacraments, cannot truly progress unless their souls are spiritually alive and, after their initiation, they actively seek perfection.

And hereby, in Thy Word, not the deepness of the sea, but the earth separated from the bitterness of the waters, brings forth, not the moving creature that hath life, but the living soul. For now hath it no more need of baptism, as the heathen have, and as itself had, when it was covered with the waters; (for no other entrance is there into the kingdom of heaven, since Thou hast appointed that this should be the entrance): nor does it seek after wonderfulness of miracles to work belief; for it is not such, that unless it sees signs and wonders, it will not believe, now that the faithful earth is separated from the waters that were bitter with infidelity; and tongues are for a sign, not to them that believe, but to them that believe not. Neither then does that earth which Thou hast founded upon the waters, need that flying kind, which at Thy word the waters brought forth. Send Thou Thy word into it by Thy messengers: for we speak of their working, yet it is Thou that workest in them that they may work out a living soul in it. The earth brings it forth, because the earth is the cause that they work this in the soul; as the sea was the cause that they wrought upon the moving creatures that have life, and the fowls that fly under the firmament of heaven, of whom the earth hath no need; although it feeds upon that fish which was taken out of the deep, upon that table which Thou hast prepared in the presence of them that believe. For therefore was He taken out of the deep, that He might feed the dry land; and the fowl, though bred in the sea, is yet multiplied upon the earth. For of the first preachings of the Evangelists, man's infidelity was the cause; yet are the faithful also exhorted and blessed by them manifoldly, from day to day. But the living soul takes his beginning from the earth: for it profits only those already among the Faithful, to contain themselves from the love of this world, that so their soul may live unto Thee, which was dead while it lived in pleasures; in death-bringing pleasures, Lord, for Thou, Lord, art the life-giving delight of the pure heart.

Now Your Word shows not the ocean depths, but the earth separated from bitter waters, producing not mere living creatures but the living soul itself. This soul no longer needs baptism like non-believers do, as it once did when submerged in water. Since You've established baptism as the only path to heaven, and since the faithful earth now stands apart from the waters of disbelief, it no longer seeks miraculous signs to believe. It isn't the kind that demands signs and wonders to have faith. Speaking in tongues serves as a sign not for believers, but for non-believers. This earth, which You set upon the waters, doesn't need those flying creatures that the waters produced at Your command. Instead, send Your word through Your messengers. Though we discuss their work, it's really You working through them to cultivate a living soul. The earth enables this transformation in the soul, just as the sea enabled the creation of living creatures and birds in the sky. The earth doesn't need these, though it feeds on the fish pulled from the deep, served on Your table before the faithful. This fish was taken from the depths to nourish the dry land, and though the bird originated in the sea, it multiplies on earth. While the first evangelical teachings met human skepticism, they continue to encourage and bless the faithful in countless ways daily. The living soul emerges from the earth, benefiting only those among the faithful who resist worldly attachments. This allows their soul, previously dead in its pursuit of pleasure, to truly live for You. Those pleasures brought death, Lord, for You alone are the life-giving joy of the pure heart.

Now then let Thy ministers work upon the earth,—not as upon the waters of infidelity, by preaching and speaking by miracles, and Sacraments, and mystic words; wherein ignorance, the mother of admiration, might be intent upon them, out of a reverence towards those secret signs. For such is the entrance unto the Faith for the sons of Adam forgetful of Thee, while they hide themselves from Thy face, and become a darksome deep. But—let Thy ministers work now as on the dry land, separated from the whirlpools of the great deep: and let them be a pattern unto the Faithful, by living before them, and stirring them up to imitation. For thus do men hear, so as not to hear only, but to do also. Seek the Lord, and your soul shall live, that the earth may bring forth the living soul. Be not conformed to the world. Contain yourselves from it: the soul lives by avoiding what it dies by affecting. Contain yourselves from the ungoverned wildness of pride, the sluggish voluptuousness of luxury, and the false name of knowledge: that so the wild beasts may be tamed, the cattle broken to the yoke, the serpents, harmless. For these be the motions of our mind under an allegory; that is to say, the haughtiness of pride, the delight of lust, and the poison of curiosity, are the motions of a dead soul; for the soul dies not so as to lose all motion; because it dies by forsaking the fountain of life, and so is taken up by this transitory world, and is conformed unto it.

Let your servants work on earth—not like they did upon faithless waters with their preaching, miracles, sacraments, and mysterious words. Back then, ignorance bred wonder, making people fixate on these secret symbols. This was how the forgetful children of Adam, hiding from your presence and sinking into darkness, first found faith. But now let your servants work as if on dry land, away from the ocean's chaos. Let them be living examples for believers, inspiring them through their actions. For people learn not just by hearing, but by doing. "Seek the Lord, and your soul shall live," so the earth may bring forth living souls. Don't conform to the world. Keep yourself separate from it—the soul lives by avoiding what would kill it. Stay clear of unchecked pride, lazy indulgence, and false wisdom. This way, wild beasts can be tamed, cattle can be yoked, and serpents rendered harmless. These are metaphors for our mind's impulses: pride's arrogance, lust's pleasure, and curiosity's poison are all movements of a dead soul. The soul doesn't die by becoming motionless; it dies by abandoning life's source, getting caught up in this temporary world and becoming just like it.

But Thy word, O God, is the fountain of life eternal; and passeth not away: wherefore this departure of the soul is restrained by Thy word, when it is said unto us, Be not conformed unto this world; that so the earth may in the fountain of life bring forth a living soul; that is, a soul made continent in Thy Word, by Thy Evangelists, by following the followers of Thy Christ. For this is after his kind; because a man is wont to imitate his friend. Be ye (saith he) as I am, for I also am as you are. Thus in this living soul shall there be good beasts, in meekness of action (for Thou hast commanded, Go on with thy business in meekness, so shalt thou be beloved by all men); and good cattle, which neither if they eat, shall they over-abound, nor, if they eat not, have any lack; and good serpents, not dangerous, to do hurt, but wise to take heed; and only making so much search into this temporal nature, as may suffice that eternity be clearly seen, being understood by the things that are made. For these creatures are obedient unto reason, when being restrained from deadly prevailing upon us, they live, and are good.

But God's word is the source of eternal life and is everlasting. Therefore, when we are told "Do not conform to this world," the soul's departure is held back by God's word. This allows the earth to produce a living soul from life's fountain—a soul made whole through God's Word, guided by the Evangelists who follow Christ's followers. This follows naturally, as people tend to imitate their friends. "Be like me," he says, "for I am like you." In this living soul, there shall be good creatures: gentle in action (for You have commanded, "Conduct your affairs with humility, and you will be loved by all"); good cattle that neither overeat nor go hungry; and good serpents that are not harmful but wise and cautious, exploring this temporal world only enough to glimpse eternity through creation. These creatures obey reason when they are kept from harming us—then they live and are good.

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.

Look, Lord our God, our Creator—when we turn away from worldly attachments that led us to spiritual death through sinful living, and begin to truly live through righteous behavior, Your apostle's words become real in us: "Do not conform to this world." This leads to what You added next: "Be transformed by renewing your mind." This transformation isn't about following others or imitating even the best among us. You didn't say "Let man be made after his kind," but rather "Let us make man in our own image and likeness," so we could understand Your will. Your messenger, who spiritually parented converts through the Gospel, didn't want them to remain spiritual infants forever, needing milk and constant nurturing. Instead, he said "be transformed by renewing your mind, so you can understand God's good, acceptable, and perfect will." That's why You didn't say "Let man be made," but "Let us make man." Not "according to his kind," but "after our image and likeness." When someone's mind is renewed and they grasp Your truth, they don't need human guidance to follow others' examples. Instead, with Your guidance, they can understand what is good, acceptable, and perfect in Your will. You teach them to comprehend both the Trinity's unity and the Unity's trinity. This is why You spoke in plural—"Let us make man"—but then in singular—"And God made man." Similarly, "After our likeness" became "After the image of God." This is how people are renewed in God's knowledge, remade in their Creator's image. Becoming spiritual, they can judge all things that need judgment, while remaining beyond human judgment themselves.

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?

Though we can judge all things, this reflects our dominion over sea creatures, birds, livestock, wild animals, the earth itself, and everything that moves upon it. We do this through our mental understanding, which lets us grasp spiritual matters. Without this understanding, humans, despite their elevated status, become no different from animals. In Your Church, God, according to Your grace (for we are Your creation, made for good works), both spiritual leaders and followers are united. You created humanity as male and female, but in spiritual terms, there is neither male nor female, just as there is neither Jew nor Greek, neither slave nor free. Spiritual people, whether leaders or followers, make spiritual judgments. They should not judge the highest spiritual knowledge, nor should they question Your Scripture, even when parts seem unclear. We submit to its authority, trusting that even what we don't understand is true and right. Even someone who is spiritually renewed in God's image should follow the law, not judge it. They shouldn't try to distinguish between spiritual and worldly people, whom only You know, God, before revealing them through their actions. A spiritual person shouldn't judge those outside the faith, for who knows which ones will eventually receive Your grace and which will remain in darkness?

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.

Humans, created in God's image, were not given control over the heavenly lights, the hidden heavens, day and night (which existed before heaven's creation), or the gathered waters we call the sea. Instead, they were granted authority over sea creatures, birds, livestock, the earth itself, and all crawling creatures. Humans have the ability to judge and approve what is right, while rejecting what is wrong. This applies to various aspects of faith: the sacred rituals that initiate those whom God's mercy finds among many waters; the symbolic Fish drawn from the depths that feeds the faithful; and the words and signs found in Scripture. These words—whether interpreted, explained, discussed, debated, consecrated, or prayed—float like birds under heaven's dome, inviting the congregation's "Amen." We must speak these words aloud because of worldly limitations and our physical inability to see thoughts directly. Just as birds multiply on earth despite originating from water, our spoken words serve a necessary purpose. The spiritually mature person judges by accepting what is right and rejecting what is wrong in believers' lives and works: their charitable acts (like earth bearing fruit), their dedication to self-control through chastity, fasting, and holy reflection, and matters perceived through physical senses. In all these things, they have the authority to judge and correct.

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 us after Thine Image, I might say, that it had been Thy good pleasure to bestow this blessing peculiarly upon man; hadst Thou not in like manner blessed the fishes and the whales, that they should increase and multiply, and replenish the waters of the sea, and that the fowls should be multiplied upon the earth. I might say likewise, that this blessing pertained properly unto such creatures, as are bred of their own kind, had I found it given to the fruit-trees, and plants, and beasts of the earth. But now neither unto the herbs, nor the trees, nor the beasts, nor serpents is it said, Increase and multiply; notwithstanding all these as well as the fishes, fowls, or men, do by generation increase and continue their kind.

What is the nature of this mystery? Lord, you bless humans to increase, multiply, and fill the earth—but what are we meant to understand from this? Why didn't you similarly bless the daylight, the sky, the celestial bodies, the earth, or the seas? I could argue that you, God, who made us in your image, chose to give this special blessing to humans alone. But this isn't true—you also blessed the fish and whales to multiply and fill the waters, and the birds to multiply across the earth. I might then say this blessing was meant only for creatures that reproduce their own kind, but this doesn't explain why fruit trees, plants, and land animals weren't given the same blessing. None of these—not the plants, trees, animals, or serpents—were told to increase and multiply, yet they all continue to reproduce and maintain their species just as fish, birds, and humans do.

What then shall I say, O Truth my Light? "that it was idly said, and without meaning?" Not so, O Father of piety, far be 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.

What can I say, O Truth, my guiding light? Was it meaningless, spoken without purpose? No, Father of faith, that's impossible for one who serves your word. If I don't fully grasp your meaning in this phrase, let those wiser than me make better use of it, as you've given each person their own capacity for understanding. Let my honest confession please you, Lord—I believe you spoke with purpose, and I won't hold back what this teaches me. It's true: I see no reason why I shouldn't interpret your Bible's metaphors this way. I know that physical expressions can convey multiple meanings when understood by the mind, just as a single mental concept can be expressed in many physical ways. Look at how our simple command to love God and neighbor is expressed through countless sacraments, languages, and ways of speaking. This is how the waters' creatures increase and multiply. Consider this, reader: Scripture's words "In the Beginning God created heaven and earth" are spoken one way but understood in many—not through error, but through different true interpretations. This is how humanity increases and multiplies.

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.

If we consider the actual nature of things rather than their symbolic meaning, the phrase "increase and multiply" applies to everything that grows from seed. But if we interpret these words figuratively (which I believe is the Scripture's intent, since it doesn't casually grant this blessing to only sea creatures and humans), we find "multitude" applies to both spiritual and physical creatures—in heaven and earth, in good and evil, in light and darkness. It applies to the holy writers who delivered God's Law to us, like the firmament between the waters; to communities still steeped in disbelief, like the sea; to the passion of holy souls, like dry land; to charitable works in our current life, like seed-bearing plants and fruit trees; to spiritual gifts meant for growth, like heavenly lights; and to emotions shaped by moderation, like the living soul. We see abundance and growth everywhere, but the only things that can increase and multiply in ways where one thing can be expressed differently, and one expression understood differently, are physical signs and mental concepts. Physical signs are like the waters' movements, driven by bodily needs; mental concepts are like human reproduction, flowing from reason's fertility. We believe You, Lord, spoke to these forms saying "increase and multiply." Through this blessing, we understand You gave us the ability both to express one concept in many ways and to interpret a single obscure message in various ways. This is how the sea's waters grow full, stirred by different meanings, and how the earth fills with human growth, its dryness revealed in its yearning, all governed by reason.

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.

I must say, Lord my God, what Scripture reminds me of, and I will speak without fear. I will speak truth, as You inspire me with what You want me to convey from these words. I believe I speak truth only through Your inspiration, since You are Truth itself, and all humans are prone to falsehood. Those who lie speak from their own desires; therefore, to speak truth, I must speak Your words. You have given us all seed-bearing plants on earth for food, and every tree bearing fruit with seeds. This gift extends not just to us, but to all birds of the air, land animals, and crawling creatures—though not to fish and whales. We understand these earthly fruits to symbolically represent works of mercy, which sustain life's necessities from earth's abundance. Consider Onesiphorus, whose household received Your mercy because he often supported Your servant Paul and wasn't ashamed of Paul's imprisonment. Similarly, the Macedonian brothers provided such fruit by supplying what Paul needed. Yet Paul grieved for those who failed to support him, saying, "At my first defense, no one stood by me; all abandoned me. May God not hold it against them." These fruits are owed to those who share spiritual teachings from their understanding of divine mysteries. They are due to them as humans, as living examples of self-control, and as messengers whose blessings multiply across the earth, their message reaching all lands.

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.

They are sustained by these fruits and find joy in them—but not those who worship their appetites. The value lies not in what is given, but in the spirit of giving. I clearly see why one who serves God rather than his appetite rejoices, and I share in that joy. He had received gifts from the Philippians through Epaphroditus, but I understand the deeper reason for his happiness. He rejoiced in what truly nourished him, saying "I rejoiced greatly in the Lord that your care for me has blossomed again. You were always concerned, but lacked opportunity to show it." The Philippians had gone through a dry season, unable to produce this fruit of good works, and he celebrates their renewal—not for his own benefit, but for their spiritual growth. He continues, "I don't say this because I am in need, for I have learned to be content in any situation. I know what it is to have little, and I know what it is to have plenty. I have learned the secret of being content in any circumstance, whether well-fed or hungry, whether living in plenty or in want. I can do all things through Him who gives me strength."

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.

What brings you such joy, great Paul? What delights you? What nourishes you, O man renewed in God's knowledge, made in the image of your Creator, you living soul of such restraint, you whose tongue speaks mysteries like birds in flight? (For such creatures deserve this sustenance.) What truly feeds you? Joy. Listen to what follows: "Nevertheless, you have done well to share in my hardship." This is his joy, this is his nourishment—not that his own suffering was eased, but that they had done good. He tells God, "You gave me relief when I was in distress," for he knew how to live with plenty and with want through God who strengthened him. "You Philippians also know," he says, "that in the early days of the Gospel, when I left Macedonia, no church shared with me in giving and receiving except you alone. Even in Thessalonica you sent aid more than once for my needs." He now rejoices that they have returned to these good works, delighted that they have flourished again, like a fertile field turning green once more.

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.

Was he concerned about his own needs when he said "You sent help for my necessity"? Did he rejoice because of that? Certainly not. How do we know this? Because he immediately says, "not because I want a gift, but because I want to see fruit." I have learned from you, my God, to distinguish between a gift and fruit. A gift is the tangible thing given to meet our needs—money, food, drink, clothing, shelter, assistance. But fruit is the good and righteous intention of the giver. The Good Master didn't simply say "Whoever receives a prophet," but added "in the name of a prophet." He didn't just say "Whoever receives a righteous person," but added "in the name of a righteous person." Thus one receives a prophet's reward, the other a righteous person's reward. He didn't just say "Whoever gives a cup of cold water to one of my followers," but added "in the name of a disciple" and concluded "Truly, I tell you, they will not lose their reward." The gift is the act of receiving a prophet, receiving a righteous person, or giving water to a disciple. But the fruit is doing these things specifically because they are a prophet, a righteous person, or a disciple. The widow fed Elijah with fruit because she knew she was feeding a man of God. But the raven fed him with just a gift. This food sustained only Elijah's body, not his spirit, which could have perished without proper nourishment.

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.

I speak truth before you, Lord. When non-believers and those focused on worldly matters (whose conversion requires the basic Sacraments and impressive miracles, which we think of as represented by fish and whales) provide physical comfort or life's necessities to Your servants, they do so without understanding why or to what purpose. In this exchange, neither party truly nourishes the other—the givers lack pure intentions, and the receivers find no joy in gifts whose spiritual fruits remain unseen. For the mind feeds only on what brings it joy. Just as fish and whales do not eat food that grows on land—land that was separated from the bitter seas—these material offerings fail to provide true spiritual sustenance.

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.

And You, God, saw everything You had made, and indeed, it was very good. We too see this, and behold, all things are very good. When You spoke each kind of Your works into being, saying "let them be," You saw that each was good. I have counted seven times where it is written that You saw Your creation was good. This eighth time, You saw everything You had made, and behold, it was not just good, but very good as a complete whole. For individually, they were only good, but together they were both good and very good. All beautiful things demonstrate this truth—a body made of beautiful parts is far more beautiful than those parts alone, as their harmonious arrangement creates a perfect whole, even though each individual part may also be beautiful.

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."

I looked closely to determine if You saw Your works were good seven or eight times when they pleased You. But in Your seeing, I found no evidence of time passing that would explain how often You saw what You made. So I asked, "Lord, isn't Your Scripture true, since You are true and have established truth? Why then do You tell me there is no time in Your seeing, while Your Scripture says You saw each day's creation was good? When I counted these instances, I found specific numbers." You answered me, for You are my God, speaking powerfully to Your servant's inner ear, breaking through my deafness to say: "What My Scripture says, I say. Yet Scripture speaks within time, while My Word exists outside of time, eternal as I am eternal. Therefore, what you see through My Spirit, I see; what you speak through My Spirit, I speak. But when you see these things bound by time, I see them timelessly; when you speak within time, I speak beyond it."

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.

Lord my God, I absorbed a small taste of your truth and came to understand that some people dislike your creations. They claim you made many things out of necessity, like the structure of the heavens and the arrangement of stars. They say you didn't create these from your own essence, but instead gathered existing materials from other sources to build and combine them. They believe that after defeating your enemies, you used these materials to construct the universe's walls, trapping your foes so they couldn't rise against you again. These people also claim you neither made nor assembled other things—all flesh, tiny creatures, and everything rooted in earth. Instead, they believe these were created by a mind hostile to you, by some other nature that opposes you. Those who say such things are delusional, for they cannot see your works through your Spirit, nor recognize your presence within them.

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.

Through God's Spirit, people can see these divine truths, and God sees through them. When they recognize goodness, it is God seeing that goodness. Whatever pleases them for God's sake pleases God through them, and what pleases us through His Spirit pleases Him in us. As scripture says, who knows a person's thoughts except their own spirit? Similarly, no one knows God's thoughts except God's Spirit. We have received God's Spirit, not the world's spirit, so we can understand what God has freely given us. Someone might ask: "If only God's Spirit knows God's things, how can we know what God has given us?" The answer is that what we know through His Spirit, only His Spirit truly knows. Just as those who speak through God's Spirit are told "it is not you speaking," those who know through God's Spirit should understand "it is not you knowing." Similarly, those who see through God's Spirit should realize "it is not you seeing." Whatever they recognize as good through God's Spirit, it is God who sees that goodness. This differs from those who mistakenly see good as bad, and from those who correctly see good things as good (like those who enjoy His creation but prefer the creation over the Creator). When someone sees something as good and God confirms that goodness through them, they should love Him through what He made. This love is only possible through the Holy Spirit He has given us, who spreads God's love in our hearts. Through this Spirit, we recognize that everything that exists has some degree of goodness, flowing from Him who exists not in degrees but simply Is.

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.

We give thanks to You, Lord. We see heaven and earth in both their physical forms—higher and lower—and in their spiritual and material nature. In the ornate arrangement of these parts that make up the world's entirety, or rather all of creation, we see light created and separated from darkness. We observe heaven's expanse, either as the world's primary layer between the spiritual waters above and physical waters below, or as the air space (also called heaven) where birds fly, between waters carried as vapors above and those that fall as dew on clear nights, and the heavier waters flowing on earth. We see waters gathered into ocean basins, and dry land—empty at first, then shaped to be visible and orderly—along with vegetation and trees. We watch the celestial lights above: the sun ruling the day, the moon and stars brightening the night, all marking the passage of time. We observe the watery realm teeming with fish, while beasts and birds flourish—the thick air, heavy with water vapor, supporting the birds' flight. We see earth adorned with land creatures, and humans created in Your image and likeness. Through this divine image (our power of reason and understanding), humans are placed above all other creatures. And as the soul has one part that leads through direction and another that follows in obedience, so too was woman made for man—equal in her mind's rational understanding, but physically designed to complement her husband, just as the desire to act must learn proper conduct from the mind's reasoning. We observe all these things, each good on its own, and together, very good.

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.

Let your works praise you, so we may love you. And let us love you, so your works may praise you. Your works have their beginnings and endings, their rises and falls, their growth and decline, their formation and dissolution. They follow their cycles of morning and evening—some hidden, some visible. You created them from nothing, not from yourself or any pre-existing material, but from matter you created simultaneously. You gave form to formless matter instantly, without delay. For while heaven and earth's matter is one thing and its form another, you created the matter from absolute nothing and shaped the world from this formless matter. You did both together, with the form following the matter immediately.

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 be 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.

We have studied what You intended to show through creation and the ordering of things. We see that individual things are good, and together they are very good in Your Word, in Your Only Son—both heaven and earth, the Head and body of the Church—in Your plan before time began, without beginning or end. When You started carrying out Your predetermined plan, You revealed hidden things and corrected our flaws. Our sins had weighed us down and we had fallen into darkness, but Your good Spirit moved over us to help when needed. You justified the sinful and separated them from the wicked. You established the authority of Your Word between those above who would learn from You and those below who would follow them. You united nonbelievers together so that the faithful's dedication would shine through their works of charity, giving their worldly wealth to the poor to gain heavenly rewards. Then You placed lights in the sky—Your holy ones carrying the word of life—who shone with authority through spiritual gifts. Later, to initiate non-believing Gentiles, You created physical Sacraments, visible miracles, and teachings according to Your Word, through which believers would be blessed and grow in number. You then shaped believers' souls through well-ordered emotions guided by self-control. After that, You renewed the mind—subject only to You and free from human authority—in Your image. You ordered its rational thoughts under the excellence of understanding, like a wife to her husband. For the development of the faithful in this life, You arranged that good things be given by believers for their earthly needs, yielding future benefits. We see all these things, and they are very good because You see them in us, having given us Your Spirit through which we can see them and, through them, love You.

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.

Lord God, grant us peace—for You have already given us everything else. Give us the peace of true rest, the peace of a Sabbath without end. For all these beautiful and perfect things must eventually pass away, since they exist in cycles of morning and evening.

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.

But the seventh day has no end, for You have made it holy for eternity. After creating all things good, You rested on the seventh day, though You worked in perfect peace throughout. Your Book tells us that we too, after completing our works (which are good because You gave them to us), shall find rest in You during the eternal Sabbath.

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.

Then you will rest in us, just as you now work through us. Your rest will flow through us, just as your works flow through us now. But you, Lord, are always working yet always at peace. You exist outside of time—neither seeing through time's lens, nor moving within it, nor resting according to it. Yet you create all that unfolds in time, including time itself, and even the peace that comes from time's passage.

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.

We see the things You created because they exist, and they exist because You see them. We observe their existence externally and recognize their goodness internally, while You saw them in their future place even before creating them. Through Your Spirit, we were later inspired to do good, though earlier we turned from You to do evil. Yet You, the One True Good God, never stopped doing good. We have accomplished some good works through Your gifts, though they are temporary; after them, we hope to find peace in Your sacred presence. But You, being Goodness itself, need no other good and remain forever peaceful, as You are Peace itself. What person could explain this to another? What angel could explain it to an angel or to a person? These answers must be asked of You, sought in You, and requested from You; only then will they be received, discovered, and revealed. Amen.

GRATIAS TIBI DOMINE

THANKS BE TO YOU, LORD