--- title: "Confessions · Confessiones" author: "Augustine" translator: "J. G. Pilkington" languages: [la, en] shelf: "Church Fathers" section: 41 of 44 url: https://scriptura.si/works/augustine-confessions/41/ cite: "Augustine, tr. J. G. Pilkington, Confessions · Confessiones, section 41. Scriptura (scriptura.si), https://scriptura.si/works/augustine-confessions/41/" --- # Confessions · Confessiones *Augustine, tr. J. G. Pilkington* “You have made us for yourself, and our heart is restless until it rests in you.” Augustine’s Latin beside Pilkington’s English, paragraph by paragraph. > Latin: Augustine, Confessionum libri tredecim, text from la.wikisource.org (Confessiones), with its book.chapter.paragraph divisions; sentence openings capitalised. > English: J. G. Pilkington, The Confessions of St. Augustin (Nicene and Post-Nicene Fathers, first series, vol. 1, 1886). ## 41. That No One But the Unchangeable Light Knows Himself. Source: https://scriptura.si/works/augustine-confessions/41/ · cite a paragraph as https://scriptura.si/works/augustine-confessions/41/#p-N [¶0] Chapter XVI.—That No One But the Unchangeable Light Knows Himself. > Latin: Caput XVI. [¶1] 19. For altogether as Thou art, Thou only knowest, Who art unchangeably, and knowest unchangeably, and willest unchangeably. And Thy Essence Knoweth and Willeth unchangeably; and Thy Knowledge Is, and Willeth unchangeably; and Thy Will Is, and Knoweth unchangeably. Nor doth it appear just to Thee, that as the Unchangeable Light knoweth Itself, so should It be known by that which is enlightened and changeable. Therefore unto Thee is my soul as “land where no water is,” because as it cannot of itself enlighten itself, so it cannot of itself satisfy itself. For so is the fountain of life with Thee, like as in Thy light we shall see light. > Latin: 19. Nam sicut omnino tu es, tu scis solus, qui es incommutabiliter et scis incommutabiliter et vis incommutabiliter, et essentia tua scit et vult incommutabiliter, et scientia tua est et vult incommutabiliter, et voluntas tua est et scit incommutabiliter, nec videtur iustum esse coram te ut, quemadmodum se scit lumen incommutabile, ita sciatur ab inluminato commutabili. Ideoque anima mea tamquam terra sine aqua tibi, quia sicut se inluminare de se non potest, ita se satiare de se non potest. Sic enim apud te fons vitae, quomodo in lumine tuo videbimus lumen. ### Allegorical Explanation of the Sea and the Fruit-Bearing Earth—Verses 9 and 11. [¶3] Chapter XVII.—Allegorical Explanation of the Sea and the Fruit-Bearing Earth—Verses 9 and 11. > Latin: Caput XVII. [¶4] 20. Who hath gathered the embittered together into one society? For they have all the same end, that of temporal and earthly happiness, on account of which they do all things, although they may fluctuate with an innumerable variety of cares. Who, O Lord, unless Thou, saidst, Let the waters be gathered together into one place, and let the dry land appear, which “thirsteth after Thee”? For the sea also is Thine, and Thou hast made it, and Thy hands prepared the dry land. For neither is the bitterness of men’s wills, but the gathering together of waters called sea; for Thou even curbest the wicked desires of men’s souls, and fixest their bounds, how far they may be permitted to advance, and that their waves may be broken against each other; and thus dost Thou make it a sea, by the order of Thy dominion over all things. > Latin: 20. Quis congregavit amaricantes in societatem unam? Idem namque illis finis est temporalis et terrenae felicitatis, propter quam faciunt omnia, quamvis innumerabili varietate curarum fluctuent. Quis, domine, nisi tu, qui dixisti ut congregarentur aquae in congregationem unam et appareret arida sitiens tibi, quoniam tuum est et mare et tu fecisti illud, et aridam terram manus tuae formaverunt? Neque enim amaritudo voluntatum sed congregatio aquarum vocatur mare. Tu enim coherces etiam malas cupiditates animarum et figis limites, quousque progredi sinantur aquae ut in se comminuantur fluctus earum, atque ita facis mare ordine imperii tui super omnia. [¶5] 21. But as for the souls that thirst after Thee, and that appear before Thee (being by other bounds divided from the society of the sea), them Thou waterest by a secret and sweet spring, that the earth may bring forth her fruit, and, Thou, O Lord God, so commanding, our soul may bud forth works of mercy according to their kind,—loving our neighbour in the relief of his bodily necessities, having seed in itself according to its likeness, when from our infirmity we compassionate even to the relieving of the needy; helping them in a like manner as we would that help should be brought unto us if we were in a like need; not only in the things that are easy, as in “herb yielding seed,” but also in the protection of our assistance, in our very strength, like the tree yielding fruit; that is, a good turn in delivering him who suffers an injury from the hand of the powerful, and in furnishing him with the shelter of protection by the mighty strength of just judgment. > Latin: 21. At animas sitientes tibi et apparentes tibi alio fine distinctas a societate maris occulto et dulci fonte inrigas, ut et terra det fructum suum. Et dat fructum suum et te iubente, domino deo suo, germinat anima nostra opera misericordiae secundum genus, diligens proximum in subsidiis necessitatum carnalium, habens in se semen secundum similitudinem, quoniam ex nostra infirmitate compatimur ad subveniendum indigentibus similiter opitulantes, quemadmodum nobis vellemus opem ferri, si eodem modo indigeremus, non tantum in facilibus tamquam in herba seminali, sed etiam in protectione adiutorii forti robore, sicut lignum fructiferum, id est beneficum ad eripiendum eum qui iniuriam patitur de manu potentis et praebendo protectionis umbraculum valido robore iusti iudicii. ### Of the Lights and Stars of Heaven—Of Day and Night, Ver. 14. [¶7] Chapter XVIII.—Of the Lights and Stars of Heaven—Of Day and Night, Ver. 14. > Latin: Caput XVIII. [¶8] 22. Thus, O Lord, thus, I beseech Thee, let there arise, as Thou makest, as Thou givest joy and ability,—let “truth spring out of the earth, and righteousness look down from heaven,” and let there be “lights in the firmament.” Let us break our bread to the hungry, and let us bring the houseless poor to our house. Let us clothe the naked, and despise not those of our own flesh. The which fruits having sprung forth from the earth, behold, because it is good; and let our temporary light burst forth; and let us, from this inferior fruit of action, possessing the delights of contemplation and of the Word of Life above, let us appear as lights in the world, clinging to the firmament of Thy Scripture. For therein Thou makest it plain unto us, that we may distinguish between things intelligible and things of sense, as if between the day and the night; or between souls, given, some to things intellectual, others to things of sense; so that now not Thou only in the secret of Thy judgment, as before the firmament was made, dividest between the light and the darkness, but Thy spiritual children also, placed and ranked in the same firmament (Thy grace being manifest throughout the world), may give light upon the earth, and divide between the day and night, and be for signs of times; because “old things have passed away,” and “behold all things are become new;” and “because our salvation is nearer than when we believed;” and because “the night is far spent, the day is at hand;” and because Thou wilt crown Thy year with blessing, sending the labourers of Thy goodness into Thy harvest, in the sowing of which others have laboured, sending also into another field, whose harvest shall be in the end. Thus Thou grantest the prayers of him that asketh, and blessest the years of the just; but Thou art the same, and in Thy years which fail not Thou preparest a garner for our passing years. For by an eternal counsel Thou dost in their proper seasons bestow upon the earth heavenly blessings. > Latin: 22. Ita, domine, ita, oro te, oriatur, sicuti facis, sicuti das hilaritatem et facultatem, oriatur de terra veritas, et iustitia de caelo respiciat, et fiant in firmamento luminaria. Frangamus esurienti panem nostrum et egenum sine tecto inducamus in domum nostram, nudum vestiamus et domesticos seminis nostri non despiciamus. Quibus in terra natis fructibus, vide quia bonum est, et erumpat temporanea lux nostra, et de ista inferiore fruge actionis in delicias contemplationis verbum vitae superius obtinentes appareamus sicut luminaria in mundo, cohaerentes firmamento scripturae tuae. Ibi enim nobiscum disputas, ut dividamus inter intellegibilia et sensibilia tamquam inter diem et noctem vel inter animas alias intellegibilibus, alias sensibilibus deditas, ut iam non tu solus in abdito diiudicationis, sicut antequam fieret firmamentum, dividas inter lucem et tenebras, sed etiam spiritales tui in eodem firmamento positi atque distincti manifestata per orbem gratia tua luceant super terram et dividant inter diem et noctem et significent tempora, quia vetera transierunt, ecce facta sunt nova, et quia propior est nostra salus quam cum credidimus, et quia nox praecessit, dies autem appropinquavit, et quia benedicis coronam anni tui, mittens operarios in messem tuam, in qua seminanda alii laboraverunt, mittens etiam in aliam sementem, cuius messis in fine est. Ita das vota optanti et benedicis annos iusti, tu autem idem ipse es et in annis tuis, qui non deficiunt, horreum praeparas annis transeuntibus. Aeterno quippe consilio propriis temporibus bona caelestia das super [¶9] 23. For, indeed, to one is given by the Spirit the word of wisdom, as if the greater light, on account of those who are delighted with the light of manifest truth, as in the beginning of the day; but to another the word of knowledge by the same Spirit, as if the lesser light; to another faith; to another the gift of healing; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues. And all these as stars. For all these worketh the one and self-same Spirit, dividing to every man his own as He willeth; and making stars appear manifestly, to profit withal. But the word of knowledge, wherein are contained all sacraments, which are varied in their periods like the moon, and the other conceptions of gifts, which are successively reckoned up as stars, inasmuch as they come short of that splendour of wisdom in which the fore-mentioned day rejoices, are only for the beginning of the night. For they are necessary to such as he Thy most prudent servant could not speak unto as unto spiritual, but as unto carnal—even he who speaketh wisdom among those that are perfect. But the natural man, as a babe in Christ,—and a drinker of milk,—until he be strengthened for solid meat, and his eye be enabled to look upon the Sun, let him not dwell in his own deserted night, but let him be contented with the light of the moon and the stars. Thou reasonest these things with us, our All-wise God, in Thy Book, Thy firmament, that we may discern all things in an admirable contemplation, although as yet in signs, and in times, and in days, and in years. > Latin: 23. Sapientiae tamquam luminare maius propter eos qui perspicuae veritatis luce delectantur tamquam in principio diei, alii autem sermo scientiae secundum eundem spiritum tamquam luminare minus, alii fides, alii donatio curationum, alii operationes virtutum, alii prophetia, alii diiudicatio spirituum, alteri genera linguarum, et haec omnia tamquam stellae. Omnia enim haec operatur unus atque idem spiritus, dividens propria unicuique prout vult et faciens apparere sidera in manifestatione ad utilitatem. Sermo autem scientiae, qua continentur omnia sacramenta quae variantur temporibus tamquam luna, et ceterae notitiae donorum, quae deinceps tamquam stellae commemorata sunt, quantum differunt ab illo candore sapientiae quo gaudet praedictus dies, tantum in principio noctis sunt. His enim sunt necessaria, quibus ille prudentissimus servus tuus non potuit loqui quasi spiritalibus, sed quasi carnalibus, ille qui sapientiam loquitur inter perfectos. Animalis autem homo tamquam parvulus in Christo lactisque potator, donec roboretur ad solidum cibum et aciem firmet ad solis aspectum, non habeat desertam noctem suam, sed luce lunae stellarumque contentus sit. Haec nobiscum disputas sapientissime, deus noster, in libro tuo, firmamento tuo, ut discernamus omnia contemplatione mirabili, quamvis adhuc in signis et in temporibus et in diebus et in annis. ### All Men Should Become Lights in the Firmament of Heaven. [¶11] Chapter XIX.—All Men Should Become Lights in the Firmament of Heaven. > Latin: Caput XIX. [¶12] 24. But first, “Wash you, make you clean;” put away iniquity from your souls, and from before mine eyes, that the dry land may appear. “Learn to do well; judge the fatherless; plead for the widow,” that the earth may bring forth the green herb for meat, and the tree bearing fruit; and come let us reason together, saith the Lord, that there may be lights in the firmament of heaven, and that they may shine upon the earth. That rich man asked of the good Master what he should do to attain eternal life. Let the good Master, whom he thought a man, and nothing more, tell him (but He is “good” because He is God)—let Him tell him, that if he would “enter into life” he must “keep the commandments;” let him banish from himself the bitterness of malice and wickedness; let him not kill, nor commit adultery, nor steal, nor bear false witness; that the dry land may appear, and bud forth the honouring of father and mother, and the love of our neighbour. All these, saith he, have I kept. Whence, then, are there so many thorns, if the earth be fruitful? Go, root up the woody thicket of avarice; sell that thou hast, and be filled with fruit by giving to the poor, and thou shalt have treasure in heaven; and follow the Lord “if thou wilt be perfect,” coupled with those amongst whom He speaketh wisdom, Who knoweth what to distribute to the day and to the night, that thou also mayest know it, that for thee also there may be lights in the firmament of heaven, which will not be unless thy heart be there; which likewise also will not be unless thy treasure be there, as thou hast heard from the good Master. But the barren earth was grieved, and the thorns choked the word. > Latin: 24. 'sed prius lavamini, mundi estote, auferte nequitiam ab animis vestris atque a conspectu oculorum meorum, ut appareat arida. Discite bonum facere, iudicate pupillo et iustificate viduam, ut germinet terra herbam pabuli et lignum fructiferum. Et venite, disputemus,' dicit dominus, 'ut fiant luminaria in firmamento caeli, et luceant super terram.' Quaerebat dives ille a magistro bono quid faceret ut vitam aeternam consequeretur; dicat ei magister bonus, quem putabat hominem et nihil amplius (bonus est autem, quia deus est), dicat ei ut, si vult venire ad vitam, servet mandata, separet a se amaritudinem malitiae atque nequitiae, non occidat, non moechetur, non furetur, non falsum testimonium dicat, ut appareat arida et germinet honorem matris et patris et dilectionem proximi. 'Feci,' inquit, 'haec omnia.' Unde ergo tantae spinae, si terra fructifera est? Vade, extirpa silvosa dumeta avaritiae, vende quae possides et implere frugibus dando pauperibus, et habebis thesaurum in caelis, et sequere dominum si vis esse perfectus, eis sociatus inter quos loquitur sapientiam ille qui novit quid distribuat diei et nocti, ut noris et tu, ut fiant et tibi luminaria in firmamento caeli. Quod non fiet, nisi fuerit illic cor tuum; quod item non fiet, nisi fuerit illi thesaurus tuus, sicut audisti a magistro bono. Sed contristata est terra sterilis, et spinae offocaverunt verbum. [¶13] 25. But you, “chosen generation, you weak things of the world,” who have forsaken all things that you might “follow the Lord,” go after Him, and “confound the things which are mighty;” go after Him, ye beautiful feet, and shine in the firmament, that the heavens may declare His glory, dividing between the light of the perfect, though not as of the angels, and the darkness of the little, though not despised ones. Shine over all the earth, and let the day, lightened by the sun, utter unto day the word of wisdom; and let night, shining by the moon, announce unto night the word of knowledge. The moon and the stars shine for the night, but the night obscureth them not, since they illumine it in its degree. For behold God (as it were) saying, “Let there be lights in the firmament of the heaven.” There came suddenly a sound from heaven, as it had been the rushing of a mighty wind, and there appeared cloven tongues like as of fire, and it sat upon each of them. And there were made lights in the firmament of heaven, having the word of life. Run ye to and fro everywhere, ye holy fires, ye beautiful fires; for ye are the light of the world, nor are ye put under a bushel. He to whom ye cleave is exalted, and hath exalted you. Run ye to and fro, and be known unto all nations. > Latin: 25. Vos autem genus electum, infirma mundi, qui dimisistis omnia ut sequeremini dominum: ite post eum et confundite fortia, ite post eum, speciosi pedes, et lucete in firmamento, ut caeli enarrent gloriam eius, dividentes inter lucem perfectorum, sed nondum sicut angelorum, et tenebras parvulorum, sed non desperatorum. Lucete super omnem terram, et dies sole candens eructet diei verbum sapientiae et nox luna lucens annuntiet nocti verbum scientiae. Luna et stellae nocti lucent, sed nox non obscurat eas, quoniam ipsae inluminant eam pro modulo eius. Ecce enim tamquam deo dicente, 'fiant luminaria in firmamento caeli,' factus est subito de caelo sonus, quasi ferretur flatus vehemens, et visae sunt linguae divisae quasi ignis, qui et insedit super unumquemque illorum, et facta sunt luminaria in firmamento caeli verbum vitae habentia. Ubique discurrite, ignes sancti, ignes decori. Vos enim estis lumen mundi nec estis sub modio. Exaltatus est cui adhaesistis, et exaltavit vos. Discurrite et innotescite omnibus gentibus. ### Concerning Reptiles and Flying Creatures (Ver. 20),—The Sacrament of Baptism Being Regarded. [¶15] Chapter XX.—Concerning Reptiles and Flying Creatures (Ver. 20),—The Sacrament of Baptism Being Regarded. > Latin: Caput XX. [¶16] 26. Let the sea also conceive and bring forth your works, and let the waters bring forth the moving creatures that have life. For ye, who “take forth the precious from the vile,” have been made the mouth of God, through which He saith, “Let the waters bring forth,” not the living creature which the earth bringeth forth, but the moving creature having life, and the fowls that fly above the earth. For Thy sacraments, O God, by the ministry of Thy holy ones, have made their way amid the billows of the temptations of the world, to instruct the Gentiles in Thy Name, in Thy Baptism. And amongst these things, many great works of wonder have been wrought, like as great whales; and the voices of Thy messengers flying above the earth, near to the firmament of Thy Book; that being set over them as an authority, under which they were to fly whithersoever they were to go. For “there is no speech, nor language, where their voice is not heard;” seeing their sound “hath gone through all the earth, and their words to the end of the world,” because Thou, O Lord, hast multiplied these things by blessing. > Latin: 26. Concipiat et mare et pariat opera vestra, et producant aquae reptilia animarum vivarum. Separantes enim pretiosum a vili facti estis os dei, per quod diceret, 'producant aquae' non animam vivam, quam terra producet, sed 'reptilia animarum vivarum et volatilia volantia super terram.' Repserunt enim sacramenta tua, deus, per opera sanctorum tuorum inter medios fluctus temptationum saeculi ad imbuendas gentes nomine tuo in baptismo tuo. Et inter haec facta sunt magnalia mirabilia tamquam ceti grandes et voces nuntiorum tuorum volantes super terram iuxta firmamentum libri tui, praeposito illo sibi ad auctoritatem, sub quo volitarent quocumque irent. Neque enim sunt loquellae neque sermones quorum non audiantur voces eorum, quando in omnem terram exiit sonus eorum et in fines orbis terrae verba eorum, quoniam tu, domine, benedicendo multiplicasti haec. [¶17] 27. Whether do I lie, or do I mingle and confound, and not distinguish between the clear knowledge of these things that are in the firmament of heaven, and the corporeal works in the undulating sea and under the firmament of heaven? For of those things whereof the knowledge is solid and defined, without increase by generation, as it were lights of wisdom and knowledge, yet of these self-same things the material operations are many and varied; and one thing in growing from another is multiplied by Thy blessing, O God, who hast refreshed the fastidiousness of mortal senses; so that in the knowledge of our mind, one thing may, through the motions of the body, be in many ways set out and expressed. These sacraments have the waters brought forth; but in Thy Word. The wants of the people estranged from the eternity of Thy truth have produced them, but in Thy Gospel; because the waters themselves have cast them forth, the bitter weakness of which was the cause of these things being sent forth in Thy Word. > Latin: 27. Numquid mentior aut mixtione misceo neque distinguo lucidas cognitiones harum rerum in firmamento caeli et opera corporalia in undoso mari et sub firmamento caeli? Quarum enim rerum notitiae sunt solidae et terminatae sine incrementis generationum tamquam lumina sapientiae et scientiae, earundem rerum sunt operationes corporales multae ac variae, et aliud ex alio crescendo multiplicantur in benedictione tua, deus, qui consolatus es fastidia sensuum mortalium, ut in cognitione animi res una multis modis per corporis motiones figuretur atque dicatur. Aquae produxerunt haec, sed in verbo tuo. Necessitates alienatorum ab aeternitate veritatis tuae populorum produxerunt haec, sed in evangelio tuo, quoniam ipsae aquae ista eiecerunt, quarum amarus languor fuit causa ut in tuo verbo ista procederent. [¶18] 28. Now all things are fair that Thou hast made, but behold, Thou art inexpressibly fairer who hast made all things; from whom had not Adam fallen, the saltness of the sea would never have flowed from him,—the human race so profoundly curious, and boisterously swelling, and restlessly moving; and thus there would be no need that Thy dispensers should work in many waters, in a corporeal and sensible manner, mysterious doings and sayings. For so these creeping and flying creatures now present themselves to my mind, whereby men, instructed, initiated, and subjected by corporeal sacraments, should not further profit, unless their soul had a higher spiritual life, and unless, after the word of admission, it looked forwards to perfection. > Latin: 28. Et pulchra sunt omnia faciente te, et ecce tu inenarrabiliter pulchrior, qui fecisti omnia. A quo si non esset lapsus Adam, non diffunderetur ex utero eius salsugo maris, genus humanum profunde curiosum et procellose tumidum et instabiliter fluvidum, atque ita non opus esset ut in aquis multis corporaliter et sensibiliter operarentur dispensatores tui mystica facta et dicta (sic enim mihi nunc occurrerunt reptilia et volatilia), quibus imbuti et initiati homines corporalibus sacramentis subditi non ultra proficerent, nisi spiritaliter vivesceret anima gradu alio et post initii verbum in consummationem respiceret. ### Concerning the Living Soul, Birds, and Fishes (Ver. 24)—The Sacrament of the Eucharist Being Regarded. [¶20] Chapter XXI.—Concerning the Living Soul, Birds, and Fishes (Ver. 24)—The Sacrament of the Eucharist Being Regarded. > Latin: Caput XXI. [¶21] 29. And hereby, in Thy Word, not the depth of the sea, but the earth parted from the bitterness of the waters, bringeth forth not the creeping and flying creature that hath life, but the living soul itself. For now hath it no longer need of baptism, as the heathen have, and as itself had when it was covered with the waters,—for no other entrance is there into the kingdom of heaven, since Thou hast appointed that this should be the entrance,—nor does it seek great works of miracles by which to cause faith; for it is not such that, unless it shall have seen signs and wonders, it will not believe, when now the faithful earth is separated from the waters of the sea, rendered bitter by infidelity; and “tongues are for a sign, not to those that believe, but to those that believe not.” Nor then doth the earth, which Thou hast founded above the waters, stand in need of that flying kind which at Thy word the waters brought forth. Send Thy word forth into it by Thy messengers. For we relate their works, but it is Thou who workest in them, that in it they may work out a living soul. The earth bringeth it forth, because the earth is the cause that they work these things in the soul; as the sea has been the cause that they wrought upon the moving creatures that have life, and the fowls that fly under the firmament of heaven, of which the earth hath now no need; although it feeds on the fish which was taken out of the deep, upon that table which Thou hast prepared in the presence of those that believe. For therefore He was raised from the deep, that He might feed the dry land; and the fowl, though bred in the sea, is yet multiplied upon the earth. For of the first preachings of the Evangelists, the infidelity of men was the prominent cause; but the faithful also are exhorted, and are manifoldly blessed by them day by day. But the living soul takes its origin from the earth, for it is not profitable, unless to those already among the faithful, to restrain themselves from the love of this world, that so their soul may live unto Thee, which was dead while living in pleasures,—in death-bearing pleasures, O Lord, for Thou art the vital delight of the pure heart. > Latin: 29. Ac per hoc in verbo tuo non maris profunditas, sed ab aquarum amaritudine terra discreta eicit non reptilia animarum vivarum et volatilia, sed animam vivam. Neque enim iam opus habet baptismo, quo gentibus opus est, sicut opus habebat cum aquis tegeretur. Non enim intratur aliter in regnum caelorum ex illo quo instituisti ut sic intretur, nec magnalia mirabilium quaerit quibus fiat fides. Neque enim nisi signa et prodigia viderit, non credit, cum iam distincta sit terra fidelis ab aquis maris infidelitate amaris, et linguae in signo sunt non fidelibus sed infidelibus. Nec isto igitur genere volatili, quod verbo tuo produxerunt aquae, opus habet terra quam fundasti super aquas. Immitte in eam verbum tuum per nuntios tuos, opera enim eorum narramus. Sed tu es qui operaris in eis, et operentur animam vivam. Terra producit eam, quia terra causa est ut haec agant in ea, sicut mare fuit causa ut agerent reptilia animarum vivarum et volatilia sub firmamento caeli, quibus iam terra non indiget, quamvis piscem manducet levatum de profundo in ea mensa quam parasti in conspectu credentium; ideo enim de profundo levatus est, ut alat aridam. Et aves marina progenies, sed tamen super terram multiplicantur. Primarum enim vocum evangelizantium infidelitas hominum causa extitit, sed et fideles exhortantur et benedicuntur eis multipliciter de die in diem. At vero anima viva de terra sumit exordium, quia non prodest nisi iam fidelibus continere se ab amore huius saeculi, ut anima eorum tibi vivat, quae mortua erat in deliciis vivens, deliciis, domine, mortiferis, nam tu puri cordis vitales deliciae. [¶22] 30. Now, therefore, let Thy ministers work upon the earth,—not as in the waters of infidelity, by announcing and speaking by miracles, and sacraments, and mystic words; in which ignorance, the mother of admiration, may be intent upon them, in fear of those hidden signs. For such is the entrance unto the faith for the sons of Adam forgetful of Thee, while they hide themselves from Thy face, and become a darksome deep. But let Thy ministers work even as on the dry land, separated from the whirlpools of the great deep; and let them be an example unto the faithful, by living before them, and by stimulating them to imitation. For thus do men hear not with an intent to hear merely, but to act also. Seek the Lord, and your soul shall live, that the earth may bring forth the living soul. “Be not conformed to this world.” Restrain yourselves from it; the soul lives by avoiding those things which it dies by affecting. Restrain yourselves from the unbridled wildness of pride, from the indolent voluptuousness of luxury, and from the false name of knowledge; so that wild beasts may be tamed, the cattle subdued, and serpents harmless. For these are the motions of the mind in allegory; that is to say, the haughtiness of pride, the delight of lust, and the poison of curiosity are the motions of the dead soul; for the soul dies not so as to lose all motion, because it dies by forsaking the fountain of life, and so is received by this transitory world, and is conformed unto it. > Latin: 30. Operentur ergo iam in terra ministri tui, non sicut in aquis infidelitatis annuntiando et loquendo per miracula et sacramenta et voces mysticas, ubi intenta fit ignorantia mater admirationis in timore occultorum signorum (talis enim est introitus ad fidem filiis Adam oblitis tui, dum se abscondunt a facie tua et fiunt abyssus), sed operentur etiam sicut in arida discreta a gurgitibus abyssi et sint forma fidelibus vivendo coram eis et excitando ad imitationem. Sic enim non tantum ad audiendum sed etiam ad faciendum audiunt, 'quaerite deum et vivet anima vestra, ut producat terra animam viventem; nolite conformari huic saeculo, continete vos ab eo.' Evitando vivit anima, quae appetendo moritur. Continete vos ab immani feritate superbiae, ab inerti voluptate luxuriae, et a fallaci nomine scientiae, ut sint bestiae mansuetae et pecora edomita et innoxii serpentes. Motus enim animae sunt isti in allegoria; sed fastus elationis et delectatio libidinis et venenum curiositatis motus sunt animae mortuae, quia non ita moritur ut omni motu careat, quoniam discedendo a fonte vitae moritur atque ita suscipitur a praetereunte saeculo et conformatur ei. [¶23] 31. But Thy Word, O God, is the fountain of eternal life, and passeth not away; therefore this departure is kept in check by Thy word when it is said unto us, “Be not conformed unto this world,” so that the earth may bring forth a living soul in the fountain of life,—a soul restrained in Thy Word, by Thy Evangelists, by imitating the followers of Thy Christ. For this is after his kind; because a man is stimulated to emulation by his friend. “Be ye,” saith he, “as I am, for I am as you are.” Thus in the living soul shall there be good beasts, in gentleness of action. For Thou hast commanded, saying, Go on with thy business in meekness, and thou shalt be beloved by all men; and good cattle, which neither if they eat, shall they over-abound, nor if they do not eat, have they any want; and good serpents, not destructive to do hurt, but “wise” to take heed; and exploring only so much of this temporal nature as is sufficient that eternity may be “clearly seen, being understood by the things that are.” For these animals are subservient to reason, when, being kept in check from a deadly advance, they live, and are good. > Latin: 31. Verbum autem tuum, deus, fons vitae aeternae est et non praeterit. Ideoque in verbo tuo cohibetur ille discessus, dum dicitur nobis, 'nolite conformari huic saeculo,' ut producat terra in fonte vitae animam viventem, in verbo tuo per evangelistas tuos animam continentem imitando imitatores Christi tui. Hoc est enim secundum genus, quoniam aemulatio viri ab amico est: 'estote', inquit, 'sicut ego, quia et ego sicut vos.' Ita erunt in anima viva bestiae bonae in mansuetudine actionis. Mandasti enim dicens, 'in mansuetudine opera tua perfice et ab omni homine diligeris.' Et pecora bona neque si manducaverint, abundantia, neque si non manducaverint, egentia, et serpentes boni non perniciosi ad nocendum, sed astuti ad cavendum et tantum explorantes temporalem naturam, quantum sufficit, ut per ea quae facta sunt intellecta conspiciatur aeternitas. Serviunt enim rationi haec animalia, cum a progressu mortifero cohibita vivunt et bona sunt.