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?

For your creature exists from the fullness of your goodness. So a good thing that could in no way benefit you, and that was not of your own substance (or else it would be equal to you), might still exist, since it could be made by you. For what did heaven and earth, which you made in the Beginning, deserve from you? Let those spiritual and bodily natures that you made in your Wisdom say how they deserved from you to depend on it. They depended on it even in their unfinished and formless state, each in its kind, spiritual or bodily, ready to fall away into unchecked freedom and a far-off unlikeness to you. (The spiritual, though without form, was superior to the bodily even when formed. And the bodily, though without form, was better than if it were nothing at all.) And so they depended on your Word as formless things, unless by that same Word they were brought back to your Unity, given form, and made all very good by you, the One Sovereign Good. How did they deserve from you even to be without form, since they would not have been even this except from 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.

What you said at the beginning of creation, Let there be light, and there was light, I understand, not unsuitably, of the spiritual creature. For there was already a kind of life that you could illuminate. But just as it had no claim on you to be a life that could be enlightened, so now that it existed, it had no claim on you to be enlightened. For its formless state could not please you unless it became light. And it became light not simply by existing, but by beholding the light that illuminates and clinging to it. So the fact that it lived, and lived happily, it owes to nothing but your grace. By a change for the better, it was turned toward that which cannot be changed for the worse or for the better. That is what you alone are, because you alone simply are. For you, to live is not one thing and to live blessedly another, since you yourself are your own Blessedness.

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.

See, now the Trinity appears to me in a mirror, darkly, which is you, my God. For you, O Father, created heaven and earth in him who is the Beginning of our wisdom, which is your Wisdom, born of yourself, equal to you and coeternal, that is, in your Son. We have now said much of the Heaven of heavens, and of the earth invisible and without form, and of the dark deep. We spoke of the deep as the wandering instability of the spiritual creature's formlessness. That would have been its state unless it had been turned to him from whom it had such life as it then had, and by his enlightening had become a beautiful life, and the heaven of that other heaven which was afterwards set between water and water. And by the name of God I now understood the Father, who made these things, and by the name of Beginning, the Son, in whom he made these things. Believing, as I did, that my God is the Trinity, I searched further in his holy words. And see, your Spirit moved upon the waters. Behold the Trinity, my God, Father, and Son, and Holy Ghost, 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?

But what was the reason, O Light that speaks truly? To you I lift up my heart. Let it not teach me empty things. Scatter its darkness. And tell me, I beg you, by our mother, charity, tell me the reason, I beg you. Why does your Scripture mention your Spirit only then at last, after it mentions heaven, and the earth invisible and without form, and darkness upon the deep? Was it because it was fitting that he should be made known as being "borne above"? And this could not be said unless that over which your Spirit may be understood to have been borne was mentioned first. For he was not borne above the Father, nor above the Son. Nor could he rightly be said to be borne above if he were borne over nothing. So first there had to be mention of that over which he might be borne. Then came he, whom it was fitting to speak of in no other way than as being borne. But why was it not fitting that he should be made known in any other way than as being borne 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.

Hence let whoever is able follow with his understanding your Apostle, where he says, Because your love is shed abroad in our hearts by the Holy Ghost which is given to us. Let him follow him also where, concerning spiritual gifts, he teaches and shows us a more excellent way, the way of charity. And let him follow him where he bows his knee to you for us, so that we may know the surpassing knowledge of the love of Christ. And therefore, from the beginning, the Spirit was borne above the waters, surpassing all. To whom shall I say this? How shall I speak of the weight of evil desires, pulling downward to the steep abyss, and of how charity lifts us up again by your Spirit, which was borne above the waters? To whom shall I say it? How shall I say it? For it is not in space that we sink and rise again. What could be more alike, and yet what less alike? They are affections, they are loves. The uncleanness of our spirit flows away downward with the love of cares. And the holiness of your Spirit lifts us upward by love of a rest free from anxiety. So we may lift our hearts to you, where your Spirit is borne above the waters, and come to that surpassing rest, when our soul has passed through the waters that give no footing.

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 fell away, and the soul of man fell away. By this they pointed out the abyss in that dark depth, which lay ready for the whole spiritual creation. That would have happened if you had not said from the beginning, Let there be light, and there was light. It would have happened if every obedient mind of your heavenly City had not clung to you and rested in your Spirit, which is borne unchangeably over everything changeable. Otherwise even the heaven of heavens would have been a dark deep in itself. But now it is light in the Lord. For even in the miserable restlessness of the spirits who fell away, you show clearly how noble you made the rational creature. Those spirits revealed their own darkness when they were stripped of the clothing of your light. Nothing less than you is enough to give that creature a happy rest, and so not even itself is enough. For you, O our God, will light up our darkness. Our garment of light rises from you, and then our darkness will be like noonday. Give yourself to me, O my God, give yourself back to me. See, I love you, and if it is too little, I want to love more strongly. I cannot measure how much love I still lack before my life runs into your embrace and does not turn away until it is hidden in the hidden place of your presence. This alone I know: it goes badly for me anywhere but in you, not only outside myself but within myself as well. And all abundance that is not my God is emptiness to me.

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.

But was not the Father, or the Son, also borne above the waters? If this means in space, like a body, then neither was the Holy Spirit. But if it means the unchangeable supremacy of the Godhead above all changeable things, then Father, Son, and Holy Spirit were all borne upon the waters. Why then is this said of your Spirit only? Why is it said only of him? It is as if he were in a place, he who is not in any place, and of whom alone it is written that he is your gift. In your Gift we rest. There we enjoy you. Our rest is our place. Love lifts us up there, and your good Spirit lifts our lowliness up from the gates of death. In your good pleasure is our peace. A body strives by its own weight toward its own place. Weight does not pull only downward, but toward its own place. Fire tends upward, a stone downward. They are moved by their own weight, and they seek their own places. Oil poured under water rises above the water. Water poured on oil sinks below the oil. They are moved by their own weights to seek their own places. Out of their order, they are restless. Restored to order, they are at rest. My weight is my love. By it I am carried, wherever I am carried. By your Gift we are set on fire and carried upward. We glow inwardly and go forward. We climb your ways that are in our heart, and we sing a song of degrees. We glow inwardly with your fire, your good fire, and we go. For we go upward to the peace of Jerusalem. For I was glad when they said to me, We will go up to the house of the Lord. There your good pleasure has placed us, so that we may desire nothing else but to stay there 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 is that creature which, though it is other than you, has known no other condition than this. As soon as it was made, without any interval, it was borne aloft by your Gift, which is borne above everything changeable. It was borne aloft by that call in which you said, Let there be light, and there was light. In us this took place at different times, since we were darkness and are made light. But of that creature it is only said what it would have been if it had not been enlightened. And it is spoken of as if it had been unsettled and dark before. This is so that the cause by which it was made otherwise might appear, namely, that by turning to the unfailing Light it became light. Let whoever can, understand this. Let him ask you. Why should he trouble me, as if I could enlighten any man who comes into 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?

Which of us understands the Almighty Trinity? And yet which of us does not speak of it, if indeed it is the Trinity he speaks of? Rare is the soul that knows what it is speaking of when it speaks of it. People argue and strive, yet without peace no one sees that vision. I wish people would consider these three that are in themselves. These three are indeed far different from the Trinity. I only point out where they may exercise themselves, and there test and feel how far these three are from it. The three I mean are to be, to know, and to will. For I am, and I know, and I will. I am knowing and willing. I know that I am and that I will. And I will to be and to know. Let whoever can, see in these three how inseparable a life there is: one life, one mind, and one essence. And finally let him see how inseparable a distinction there is, and yet it is a distinction. Surely a man has this before him. Let him look into himself, and see, and tell me. But when he discovers something here and can say anything about it, let him not therefore think he has found what is above these, the Unchangeable. That Unchangeable is unchangeably, knows unchangeably, and wills unchangeably. Is there a Trinity in God also because of these three? Or are all three in each, so that the three belong to each? Or is it both ways at once, wonderfully, simply and yet manifoldly? Then it is a bound to itself within itself, and yet unbounded. By this it is, and is known to itself, and suffices for itself, unchangeably the same, by the abundant greatness of its unity. Who can readily conceive this? Who could express it in any way? Who would pronounce on it rashly in any way?

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.

Go on with your confession. Say to the Lord your God, O my faith: Holy, Holy, Holy, O Lord my God. In your name we have been baptized, Father, Son, and Holy Spirit. In your name we baptize, Father, Son, and Holy Spirit. For among us also God made heaven and earth in his Christ. That is, he made the spiritual people of his Church and the carnal people, those still immature in faith. 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 you chastened man for his iniquity, and your judgments were like the great deep to him. But because your Spirit was borne above the waters, your mercy did not abandon our misery. And you said, Let there be light. Repent, for the kingdom of heaven is at hand. Repent, let there be light. And because our soul was troubled within us, we remembered you, O Lord, from the land of Jordan, and from that mountain equal to you, but made little for our sake. Our darkness displeased us, we turned to you, and there was light. And see, 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.

But first, wash yourselves, be clean. Put away evil from your souls and from before my eyes, so that the dry land may appear. Learn to do good, defend the fatherless, plead for the widow, so that the earth may bring forth the green plant for food and the tree bearing fruit. And come, let us reason together, says the Lord, so that there may be lights in the firmament of heaven, and they may shine upon the earth. That rich man asked the good Master what he should do to gain eternal life. Let the good Master tell him (the man thought him no more than a man, but he is good because he is God). Let him tell him that if he would enter into life, he must keep the commandments. Let him put away from himself the bitterness of malice and wickedness. Let him not kill, not commit adultery, not steal, not bear false witness, so that the dry land may appear and bring forth honor for father and mother and the love of our neighbor. All these, he says, I have kept. Then where do so many thorns come from, if the earth is fruitful? Go, root up the spreading thickets of greed. Sell what you have, and be filled with fruit by giving to the poor, and you will have treasure in heaven. And follow the Lord if you would be perfect. Join those among whom he speaks wisdom, he who knows what to give to the day and what to the night. Then you too may know it, and there may be lights in the firmament of heaven for you. But that will not happen unless your heart is there. Nor will your heart be there unless your treasure is there, as you have heard from the good Master. But that barren earth was grieved, and the thorns choked the word.

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

But you, chosen generation, you weak things of the world, who have left everything to follow the Lord: go after him, and put the mighty to shame. Go after him, you beautiful feet, and shine in the firmament, so that the heavens may declare his glory. Divide between the light of the perfect, though they are not like the angels, and the darkness of the little ones, though they are not despised. Shine over the earth. Let the day, lit by the sun, utter to day the speech of wisdom. And let the night, shining with the moon, show to night the word of knowledge. The moon and stars shine for the night, yet the night does not darken them, since they give it light in its degree. For see, it is as if God were saying, Let there be lights in the firmament of heaven. Suddenly there came a sound from heaven, as if it were the rushing of a mighty wind, and there appeared divided tongues as of fire, and it sat upon each of them. And lights were made in the firmament of heaven, having the word of life. Run everywhere, you holy fires, you beautiful fires. For you are the light of the world, and you are not put under a bushel. He to whom you cling is exalted, and he has exalted you. Run everywhere, and be known to all nations.

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 also conceive and bring forth your works, and let the waters bring forth the moving creature that has life. For you, by separating the precious from the worthless, are made the mouth of God. Through you he says, Let the waters bring forth, not the living creature which the earth brings forth, but the moving creature that has life, and the birds that fly above the earth. For your Sacraments, O God, through the ministry of your holy ones, have moved among the waves of the world's temptations, to make the Gentiles holy in your name, in your baptism. And among these things many great wonders were done, like great whales. And the voices of your messengers flew above the earth, in the open firmament of your Book. Your Book was set over them as the authority under which they were to fly, wherever they went. For there is no speech or language where their voice is not heard, since their sound has gone out through all the earth, and their words to the end of the world. This is because you, Lord, multiplied them by 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 am I mixing and confusing things, and failing to distinguish between the clear knowledge of these things in the firmament of heaven and the material works in the restless sea and under the firmament of heaven? Some things are known with a knowledge that is solid and fixed, with no increase by generation, like lights of wisdom and knowledge. Yet even of these, the material workings are many and various. One thing grows out of another, and they are multiplied by your blessing, O God. For you have relieved the easily wearied senses of mortals. So one thing in the understanding of our mind may be set out and expressed in many ways by the motions of the body. The waters have brought forth these Sacraments, but in your word. The needs of the people estranged from the eternity of your truth have brought them forth, but in your Gospel. For the waters themselves cast them up, and their diseased bitterness was the reason these things were sent forth in 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.

All things that you have made are beautiful. But see, you yourself, who made them all, are unspeakably more beautiful. If Adam had not fallen away from you, the saltiness of the sea would never have flowed out of him. That sea is the human race, so deeply curious, so stormily swelling, so restlessly tossing up and down. And then there would have been no need for your stewards to perform mysterious acts and words in many waters, in a bodily and visible way. For this is what those moving and flying creatures now seem to me to mean. Through these acts and words people are initiated and consecrated by bodily Sacraments. Yet those people would not progress further unless their soul had a spiritual life, and unless, after the word of admission, it looked forward to 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.

And so, in your Word, it is not the depth of the sea but the earth, separated from the bitterness of the waters, that brings forth. And it brings forth not the moving creature that has life, but the living soul. For now it no longer needs baptism, as the heathen need it, and as it once needed it when it was covered with the waters. (For there is no other entrance into the kingdom of heaven, since you have appointed that this should be the entrance.) Nor does it seek wonderful miracles to produce belief. For it is not the kind that will not believe unless it sees signs and wonders, now that the faithful earth is separated from the waters that were bitter with unbelief. And tongues are a sign, not for those who believe, but for those who do not believe. So that earth which you founded upon the waters does not need the flying kind which the waters brought forth at your word. Send your word into it through your messengers. For we speak of their working, yet it is you who work in them, so that they may work out a living soul in it. The earth brings it forth, because the earth is the cause of their working this in the soul. In the same way the sea was the cause of their working upon the moving creatures that have life, and the birds that fly under the firmament of heaven. The earth has no need of these, though it feeds on that fish which was taken out of the deep, at the table which you have prepared in the presence of those who believe. For he was taken out of the deep for this purpose, to feed the dry land. And the bird, though bred in the sea, is still multiplied upon the earth. For man's unbelief was the cause of the first preaching of the Evangelists. Yet the faithful also are encouraged and blessed by them in many ways, day after day. But the living soul takes its beginning from the earth. For only those already among the faithful profit from restraining themselves from the love of this world, so that their soul may live to you. That soul was dead while it lived in pleasures, in death-bringing pleasures, Lord. For you, Lord, are the life-giving delight of the pure heart.

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

Now then let your ministers work upon the earth, not as they did upon the waters of unbelief, by preaching and speaking through miracles, Sacraments, and mystic words. There ignorance, the mother of wonder, might fix its attention on them out of reverence for those secret signs. For that is the entrance to the faith for the sons of Adam who forget you, while they hide themselves from your face and become a dark deep. But let your ministers work now as on the dry land, separated from the whirlpools of the great deep. Let them be a pattern to the faithful by living before them and stirring them to imitation. For in this way people hear so as not only to hear, but also to do. Seek the Lord, and your soul shall live, so that the earth may bring forth the living soul. Do not be conformed to the world. Restrain yourselves from it. The soul lives by avoiding what it dies by desiring. Restrain yourselves from the unruly wildness of pride, the sluggish pleasure of luxury, and the false name of knowledge. Then the wild beasts may be tamed, the cattle broken to the yoke, and the serpents made harmless. For these are the motions of our mind under an allegory. The haughtiness of pride, the delight of lust, and the poison of curiosity are the motions of a dead soul. For the soul does not die in such a way as to lose all motion. It dies by abandoning the fountain of life, and so it is taken up by this passing world and conformed to 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 your word, O God, is the fountain of eternal life, and it does not pass away. So this departure of the soul is held back by your word when we are told, Be not conformed to this world. Then the earth may bring forth a living soul in the fountain of life. That is, it may bring forth a soul made self-restrained in your Word, through your Evangelists, by following the followers of your Christ. For this is after its kind, because a man tends to imitate his friend. Be as I am, he says, for I also am as you are. So in this living soul there will be good beasts, in meekness of action. (For you have commanded, Go on with your business in meekness, and so you will be loved by all men.) There will be good cattle, which will not have too much if they eat, nor lack anything if they do not eat. And there will be good serpents, not dangerous to do harm, but wise to take care. They search into this temporal nature only as far as is enough for eternity to be clearly seen, understood through the things that are made. For these creatures obey reason when they are kept from overpowering us to our death. 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?

But his judging all things corresponds to his having dominion over the fish of the sea, the birds of the air, all cattle and wild beasts, all the earth, and every creeping thing that creeps upon the earth. For he does this by the understanding of his mind, by which he perceives the things of the Spirit of God. Otherwise man, though placed in honor, had no understanding, and is compared to the brute beasts, and has become like them. In your Church, therefore, O our God, according to the grace you have given it (for we are your workmanship, created for good works), it is not only those spiritually set over others who judge. Those who are spiritually subject to them judge as well. For in this way you made man male and female in your spiritual grace, where, as to the sex of the body, there is neither male nor female, because there is neither Jew nor Greek, neither slave nor free. So spiritual persons, whether they are set over others or obey, judge spiritually. But they do not judge that spiritual knowledge which shines in the firmament, for they ought not to judge so supreme an authority. Nor may they judge your Book itself, even if something there does not shine clearly. For we submit our understanding to it, and we hold it as certain that even what is closed to our sight is still rightly and truly spoken. For so man, though now spiritual and renewed in the knowledge of God after the image of him who created him, ought to be a doer of the law, not a judge. Nor does he judge that distinction between spiritual and carnal people. They are known to your eyes, O our God, but they have not yet shown themselves to us by their works, so that we might know them by their fruits. But you, Lord, know them even now. You divided them and called them in secret, before the firmament was ever made. Nor does he, though spiritual, judge the restless people of this world. For what business does he have judging those who are outside? He does not know which of them will later come into the sweetness of your grace, and which will remain in the endless bitterness of ungodliness.

Man therefore, whom Thou hast made after Thine own image, received not dominion over the lights of heaven, nor over that hidden heaven itself, nor over the day and the night, which Thou calledst before the foundation of the heaven, nor over the gathering together of the waters, which is the sea; but He received dominion over the fishes of the sea, and the fowls of the air, and over all cattle, and over all the earth, and over all creeping things which creep upon the earth. For He judgeth and approveth what He findeth right, and He disalloweth what He findeth amiss, whether in the celebration of those Sacraments by which such are initiated, as Thy mercy searches out in many waters: or in that, in which that Fish is set forth, which, taken out of the deep, the devout earth feedeth upon: or in the expressions and signs of words, subject to the authority of Thy Book,—such signs, as proceed out of the mouth, and sound forth, flying as it were under the firmament, by interpreting, expounding, discoursing disputing, consecrating, or praying unto Thee, so that the people may answer, Amen. The vocal pronouncing of all which words, is occasioned by the deep of this world, and the blindness of the flesh, which cannot see thoughts; So that there is need to speak aloud into the ears; so that, although flying fowls be multiplied upon the earth, yet they derive their beginning from the waters. The spiritual man judgeth also by allowing of what is right, and disallowing what he finds amiss, in the works and lives of the faithful; their alms, as it were the earth bringing forth fruit, and of the living soul, living by the taming of the affections, in chastity, in fasting, in holy meditations; and of those things, which are perceived by the senses of the body. Upon all these is he now said to judge, wherein he hath also power of correction.

So man, whom you made after your own image, did not receive dominion over the lights of heaven, nor over that hidden heaven itself. He did not receive dominion over the day and the night, which you named before the foundation of the heaven, nor over the gathering together of the waters, which is the sea. But he received dominion over the fish of the sea, the birds of the air, all cattle, all the earth, and all creeping things that creep upon the earth. For he judges and approves what he finds right, and he rejects what he finds wrong. He does this in the celebration of those Sacraments by which those whom your mercy searches out in many waters are initiated. He does it in that celebration in which that Fish is set forth which, taken out of the deep, the devout earth feeds upon. And he does it in the expressions and signs of words that are subject to the authority of your Book. These are signs that come out of the mouth and sound forth, flying as it were under the firmament, by interpreting, expounding, discoursing, disputing, consecrating, or praying to you, so that the people may answer, Amen. All these words must be spoken aloud because of the deep of this world and the blindness of the flesh, which cannot see thoughts. So there is need to speak aloud into the ears. Thus, although flying birds are multiplied upon the earth, they still take their beginning from the waters. The spiritual man also judges by approving what is right and rejecting what he finds wrong in the works and lives of the faithful. He judges their alms, which are like the earth bringing forth fruit. He judges the living soul, which lives by taming its passions, in chastity, in fasting, in holy meditations. And he judges those things which are perceived by the senses of the body. He is now said to judge in all these matters, and in them he also has the power of correction.

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, then, we consider the natures of the things themselves, not allegorically but literally, the phrase increase and multiply applies to all things that come from seed. But suppose we treat the words as spoken figuratively. I rather think that is the purpose of Scripture, which surely does not give this blessing to the offspring of water animals and of man alone for no reason. Then we find that "multitude" belongs to creatures spiritual as well as bodily, as in heaven and earth. It belongs to the righteous and the unrighteous, as in light and darkness. It belongs to the holy authors who have been ministers of the Law to us, as in the firmament set between the waters and the waters. It belongs to the society of people still in the bitterness of unbelief, as in the sea. It belongs to the zeal of holy souls, as in the dry land. It belongs to works of mercy in this present life, as in the plants bearing seed and the trees bearing fruit. It belongs to spiritual gifts given for building up, as in the lights of heaven. And it belongs to passions trained in temperance, as in the living soul. In all these cases we meet with multitudes, abundance, and increase. But something that increases and multiplies so that one thing is expressed in many ways, and one expression is understood in many ways, we find only in signs expressed bodily and in things conceived by the mind. By signs pronounced bodily we understand the offspring of the waters, made necessary by the depth of the flesh. By things conceived by the mind we understand human offspring, because of the fruitfulness of reason. And for this purpose we believe, Lord, that you said to these kinds, Increase and multiply. For in this blessing I take you to have given us a power and an ability to do two things. We can express in many ways what we understand as one. And we can understand in many ways what we read as delivered obscurely in one way. So the waters of the sea are filled, which are moved only by various meanings. So the earth too is filled with human offspring. Its dryness appears in its longing, and reason rules over it.

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 would also say, O Lord my God, what the following Scripture brings to my mind. Yes, I will say it, and I will not be afraid. For I will say the truth, as you inspire me with what you willed me to draw out of those words. I do not believe that I speak truth by any inspiration other than yours, since you are the Truth, and every man is a liar. So whoever speaks a lie speaks from what is his own. Therefore, so that I may speak truth, I will speak from what is yours. See, you have given us for food every plant bearing seed that is upon all the earth, and every tree in which is the fruit of a tree yielding seed. And you have given them not to us alone, but also to all the birds of the air, the beasts of the earth, and all creeping things. But to the fish and the great whales you have not given them. Now we said that these fruits of the earth signified and figured, in an allegory, the works of mercy. These are provided out of the fruitful earth for the needs of this life. Such an earth was the devout Onesiphorus, to whose house you gave mercy, because he often refreshed your Paul and was not ashamed of his chain. The brothers who supplied his lack from Macedonia did the same, and bore such fruit. But how he grieved over some trees that did not give him the fruit owed to him, where he says, At my first defense no one stood by me, but all forsook me. I pray God that it may not be laid to their charge. For these fruits are owed to those who minister spiritual teaching to us out of their understanding of the divine mysteries. They are owed to them as men. They are owed to them also as the living soul, which offers itself as an example in all self-restraint. And they are owed to them also as flying creatures, for their blessings which are multiplied upon the earth, because their sound has gone out into 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.

But those who are fed by these fruits are those who delight in them. And those whose god is their belly do not delight in them. For even in those who give them, the fruit is not the things given, but the mind with which they give them. So I see plainly why he rejoiced, he who served God and not his own belly. I see it, and I rejoice with him. For he had received from the Philippians what they had sent him by Epaphroditus, and yet I see why he rejoiced. For what he rejoiced in is what he fed on. Speaking in truth, he says, I rejoiced greatly in the Lord that now at last your care for me has flourished again. You were careful for me in this, but it had become wearisome to you. So these Philippians had dried up with a long weariness, and had withered, as it were, in bearing this fruit of a good work. And he rejoices for them, that they flourished again, not for himself, that they supplied his wants. So he adds, Not that I speak in respect of want, for I have learned to be content in whatever state I am. I know both how to be brought low, and I know how to abound. Everywhere and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. I can do all things through him who strengthens me.

Whereat then rejoicest thou, O great Paul? whereat rejoicest thou? whereon feedest thou, O man, renewed in the knowledge of God, after the image of Him that created thee, thou living soul, of so much continency, thou tongue like flying fowls, speaking mysteries? (for to such creatures, is this food due;) what is it that feeds thee? joy. Hear we what follows: notwithstanding, ye have well done, that ye did communicate with my affliction. Hereat he rejoiceth, hereon feedeth; because they had well done, not because his strait was eased, who saith unto Thee, Thou hast enlarged me when I was in distress; for that he knew to abound, and to suffer want, in Thee Who strengthenest him. For ye Philippians also know (saith he), that in the beginning of the Gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity. Unto these good works, he now rejoiceth that they are returned; and is gladdened that they flourished again, as when a fruitful field resumes its green.

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 it for his own needs, because he said, You sent to my need? Does he rejoice for that? Truly, not for that. But how do we know this? Because he himself says right after, Not because I desire a gift, but I desire fruit. I have learned from you, my God, to distinguish between a gift and fruit. A gift is the thing itself that a person gives when he provides us with these necessities, such as money, food, drink, clothing, shelter, help. But the fruit is the good and right will of the giver. For the Good Master did not say only, He that receives a prophet, but added, in the name of a prophet. Nor did he say only, He that receives a righteous man, but added, in the name of a righteous man. So truly the one shall receive the reward of a prophet, and the other the reward of a righteous man. Nor does he say only, He that shall give a cup of cold water to drink to one of my little ones, but added, in the name of a disciple. And so he concludes, Truly I say to 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 is to do this in the name of a prophet, in the name of a righteous man, in the name of a disciple. Elijah was fed with fruit by the widow, who knew she was feeding a man of God and fed him for that reason. But by the raven he was fed with a gift. And it was not the inner man of Elijah that was fed this way, but only the outer man, which might also have perished for lack of that food.

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 will then speak what is true in your sight, O Lord. Consider carnal people and unbelievers. (To win and initiate them, the initiatory Sacraments and the mighty workings of miracles are necessary, and we take these to be signified by the name of fish and whales.) Suppose they take on the bodily refreshment of your servant, or help him in some other way with something useful for this present life. Yet they do not know why this should be done, or for what end. Then they do not feed your servants, nor are your servants fed by them. For the givers do not do it out of a holy and right intention, and the receivers do not rejoice in gifts whose fruit they do not yet see. For the mind is fed on what it is glad of. And therefore the fish and whales do not feed on such food, which the earth does not bring forth until after it has been separated and divided from the bitterness of the sea's waves.

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 find whether it was seven or eight times that you saw your works were good, when they pleased you. But in your seeing I found no times by which I might understand that you saw what you made so often. And I said, "Lord, is not this Scripture of yours true, since you are true, and, being Truth, have set it forth? Why then do you tell me 'that in your seeing there are no times', when this Scripture of yours tells me that you saw that what you made each day was good? And when I counted them, I found how often." To this you answer me, for you are my God. With a strong voice you speak to your servant in his inner ear, breaking through my deafness and crying, "O man, what my Scripture says, I say. And yet it speaks in time, but time has no bearing on my Word, because my Word exists in equal eternity with me. So the things which you see through my Spirit, I see, just as what you speak by my Spirit, I speak. And so when you see those things in time, I do not see them in time, just as when you speak in time, I do not speak them in time."

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.

I heard, O Lord my God, and drank a drop of sweetness from your truth. And I understood that there are certain people who dislike your works. They say that you made many of them under compulsion of necessity, such as the fabric of the heavens and the harmony of the stars. They say you did not make them from what was yours, but that they were created elsewhere and from other sources, for you to bring together, compact, and combine. They say this happened when you raised up the walls of the universe out of your conquered enemies, so that those enemies, bound down by the structure, could not rebel against you again. Other things, they say, you neither made nor even put together, such as all flesh, all very tiny creatures, and whatever has its root in the earth. Instead, they say, a mind hostile to you, and another nature not created by you and opposed to you, produced and formed these things in these lower regions of the world. Those who say this are mad, because they do not see your works by your Spirit, nor recognize you in 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.

But in those who see these things by your Spirit, you see. So when they see that these things are good, you see that they are good. Whatever things please for your sake, it is you who please in them. And the things that please us through your Spirit please you in us. For what man knows the things of a man, except the spirit of a man which is in him? Even so no one knows the things of God except the Spirit of God. Now we, he says, have received not the spirit of this world, but the Spirit which is of God, so that we might know the things freely given to us by God. And I am reminded, "Truly no one knows the things of God except the Spirit of God. How then do we also know what things are given us by God?" The answer comes to me: "Because even the things we know by his Spirit, no one knows but the Spirit of God. For it was rightly said to those who were to speak by the Spirit of God, It is not you who speak. In the same way it is rightly said to those who know through the Spirit of God, 'It is not you who know.' And no less rightly is it said to those who see through the Spirit of God, 'It is not you who see.' So whatever they see to be good through the Spirit of God, it is not they but God who sees that it is good." So it is one thing for a person to think that what is good is evil, as those people mentioned before do. It is another for a person to see that what is good is good. In this way your creatures please many people because they are good, yet you do not please them in your creatures, when they would rather enjoy the creatures than you. And it is yet another thing when a person sees that a thing is good, and God sees in him that it is good. That is, God is loved in what he made, and he cannot be loved except through the Holy Spirit whom he has given. For the love of God is poured out in our hearts by the Holy Spirit, who is given to us. By him we see that whatever exists in any degree is good. For it comes from him who himself does not exist in degree, but what he is, he 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.

Thanks be to you, O Lord. We see heaven and earth, whether that means the bodily part, higher and lower, or the spiritual and the bodily creation. And in the adorning of these parts, of which the whole mass of the world, or rather the whole creation, consists, we see light made and divided from the darkness. We see the firmament of heaven. This may be that primary body of the world between the spiritual upper waters and the lower bodily waters. Or it may be this space of air through which the birds of heaven wander, since this too is called heaven. It lies between the waters borne above it in vapors, which on clear nights fall down as dew, and those heavier waters which flow along the earth. We see the face of the waters gathered together in the fields of the sea. We see the dry land, both bare and also formed so as to be visible and ordered, and the matter of plants and trees. We see the lights shining from above: the sun to suffice for the day, the moon and the stars to cheer the night, and all of them to mark and signify times. We see on all sides a moist element, filled with fish, beasts, and birds. For the thickness of the air, which bears up the flight of birds, thickens itself by the evaporation of the waters. We see the face of the earth adorned with earthly creatures. And we see man, created after your image and likeness, set over all irrational creatures through that very image and likeness of yours, that is, the power of reason and understanding. And in his soul there is one power which rules by directing, and another made subject so that it might obey. In the same way, a woman was also made for the man in bodily form. In the mind of her rational understanding she would have an equal nature. But in the sex of her body she would be subject in the same way to the sex of her husband, just as the impulse to act must conceive the skill of acting rightly from the reason of the mind. These things we see, and each one is good, and all together they are 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 also looked into what you willed to foreshadow, whether by the creation itself, or by the account of things in such an order. And we have seen that things one by one are good, and together very good, in your Word, in your Only-Begotten, both heaven and earth, the Head and the body of the Church. This was in your predestination before all times, without morning and evening. But then you began to carry out in time the things you had predestined, in order to reveal hidden things and set right our disorders. For our sins hung over us, and we had sunk into the dark deep, and your good Spirit was borne over us to help us at the right time. And you justified the ungodly and divided them from the wicked. You made the firmament of the authority of your Book between those placed above, who were to be teachable to you, and those below, who were to be subject to them. And you gathered the society of unbelievers together into one conspiracy, so that the zeal of the faithful might appear. Then they might bring forth works of mercy, even giving their earthly riches to the poor to obtain heavenly ones. After this you kindled certain lights in the firmament, your holy ones. They have the word of life, and they shine with a high authority set above through spiritual gifts. After that, again, to initiate the unbelieving Gentiles, you produced out of bodily matter the Sacraments, visible miracles, and forms of words according to the firmament of your Book. By these the faithful would be blessed and multiplied. Next you formed the living soul of the faithful, through passions well ordered by the strength of self-restraint. And after that you renewed the mind after your image and likeness, a mind subject to you alone and needing to imitate no human authority. You subjected its rational actions to the excellence of the understanding, as the woman to the man. And for all the offices of your ministry, which are necessary for perfecting the faithful in this life, you willed that the same faithful should give good things for the ministers' temporal uses. These gifts would bear fruit for the givers in time to come. All these we see, and they are very good, because you see them in us. For you have given us your Spirit, by which we might see them and love you in them.

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 evening, and it has no setting, because you have made it holy to last forever. After your works, which were very good, you rested on the seventh day, although you made them in unbroken rest. In this the voice of your Book announces to us beforehand that we also, after our works (very good for this reason, because you have given them to us), shall rest in you in the Sabbath of eternal life.

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