Although It is Said Eight Times that ‘God Saw that It Was Good,’ Yet Time Has No Relation to God and His Word.

Chapter XXIX.—Although It is Said Eight Times that “God Saw that It Was Good,” Yet Time Has No Relation to God and His Word.

Caput XXIX.

44. And I looked attentively to find whether seven or eight times Thou sawest that Thy works were good, when they were pleasing unto Thee; but in Thy seeing I found no times, by which I might understand that thou sawest so often what Thou madest. And I said, “O Lord,! is not this Thy Scripture true, since Thou art true, and being Truth hast set it forth? Why, then, dost Thou say unto me that in thy seeing there are no times, while this Thy Scripture telleth me that what Thou madest each day, Thou sawest to be good; and when I counted them I found how often?” Unto these things Thou repliest unto me, for Thou art my God, and with strong voice tellest unto Thy servant in his inner ear, bursting through my deafness, and crying, “O man, that which My Scripture saith, I say; and yet doth that speak in time; but time has no reference to My Word, because My Word existeth in equal eternity with Myself. Thus those things which ye see through My Spirit, I see, just as those things which ye speak through My Spirit, I speak. And so when ye see those things in time, I see them not in time; as when ye speak them in time, I speak them not in time.”

44. Et attendi, ut invenirem utrum septies vel octies videris quia bona sunt opera tua, cum tibi placuerunt, et in tua visione non inveni tempora per quae intellegerem quod totiens videris quae fecisti, et dixi, 'o domine, nonne ista scriptura tua vera est, quoniam tu verax et veritas edidisti eam? Cur ergo tu mihi dicis non esse in tua visione tempora, et ista scriptura tua mihi dicit per singulos dies ea quae fecisti te vidisse quia bona sunt, et cum ea numerarem, inveni quotiens?' Ad haec tu dicis mihi, quoniam tu es deus meus et dicis voce forti in aure interiore servo tuo, perrumpens meam surditatem et clamans: 'o homo, nempe quod scriptura mea dicit, ego dico. Et tamen illa temporaliter dicit, verbo autem meo tempus non accedit, quia aequali mecum aeternitate consistit. Sic ea quae vos per spiritum meum videtis ego video, sicut ea quae vos per spiritum meum dicitis ego dico. Atque ita cum vos temporaliter ea videatis, non ego temporaliter video, quemadmodum, cum vos temporaliter ea dicatis, non ego temporaliter dico.'

Chapter XXX.—He Refutes the Opinions of the Manichæans and the Gnostics Concerning the Origin of the World.

Caput XXX.

45. And I heard, O Lord my God, and drank up a drop of sweetness from Thy truth, and understood that there are certain men to whom Thy works are displeasing, who say that many of them Thou madest being compelled by necessity;—such as the fabric of the heavens and the courses of the stars, and that Thou madest them not of what was Thine, but, that they were elsewhere and from other sources created; that Thou mightest bring together and compact and interweave, when from Thy conquered enemies Thou raisedst up the walls of the universe, that they, bound down by this structure, might not be able a second time to rebel against Thee. But, as to other things, they say Thou neither madest them nor compactedst them,—such as all flesh and all very minute creatures, and whatsoever holdeth the earth by its roots; but that a mind hostile unto Thee and another nature not created by Thee, and in everywise contrary unto Thee, did, in these lower places of the world, beget and frame these things. Infatuated are they who speak thus, since they see not Thy works through Thy Spirit, nor recognise Thee in them.

45. Et audivi, domine deus meus, et elinxi stillam dulcedinis ex tua veritate, et intellexi quoniam sunt quidam quibus displicent opera tua, et multa eorum dicunt te fecisse necessitate compulsum, sicut fabricas caelorum et compositiones siderum, et hoc non de tuo, sed iam fuisse alibi creata et aliunde, quae tu contraheres et compaginares atque contexeres, cum de hostibus victis mundana moenia molireris, ut ea constructione devincti adversus te iterum rebellare non possent; alia vero nec fecisse te nec omnino compegisse, sicut omnes carnes et minutissima quaeque animantia et quidquid radicibus terram tenet, sed hostilem mentem naturamque aliam non abs te conditam tibique contrariam in inferioribus mundi locis ista gignere atque formare. Insani dicunt haec, quoniam non per spiritum tuum vident opera tua nec te cognoscunt in eis.

Chapter XXXI.—We Do Not See “That It Was Good” But Through the Spirit of God Which is in Us.

Caput XXXI.

46. But as for those who through Thy Spirit see these things, Thou seest in them. When therefore, they see that these things are good, Thou seest that they are good; and whatsoever things for Thy sake are pleasing, Thou art pleased in them; and those things which through Thy Spirit are pleasing unto us, are pleasing unto Thee in us. “For what man knoweth the things of a man, save the spirit of a man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now we,” saith he, “have received not the spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God.” And I am reminded to say, “Truly, ‘the things of God knoweth no man, but the Spirit of God;’ how, then, do we also know ‘what things are given us by God’?” It is answered unto me, “Because the things which we know by His Spirit, even these ‘knoweth no man, but the Spirit of God.’ For, as it is rightly said unto those who were to speak by the Spirit of God, ‘It is not ye that speak,’ so is it rightly said to them who know by the Spirit of God, ‘It is not ye that know.’ None the less, then, is it rightly said to those that see by the Spirit of God, ‘It is not ye that see;’ so whatever they see by the Spirit of God that it is good, it is not they, but God who ‘sees that it is good.’” It is one thing, then, for a man to suppose that to be bad which is good, as the fore-named do; another, that what is good a man should see to be good (as Thy creatures are pleasing unto many, because they are good, whom, however, Thou pleasest not in them when they wish to enjoy them rather than enjoy Thee); and another, that when a man sees a thing to be good, God should in him see that it is good,—that in truth He may be loved in that which He made, who cannot be loved unless by the Holy Ghost, which He hath given. “Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;” by whom we see that whatsoever in any degree is, is good. Because it is from Him who Is not in any degree, but He Is that He Is.

46. Qui autem per spiritum tuum vident ea, tu vides in eis. Ergo cum vident quia bona sunt, tu vides quia bona sunt, et quaecumque propter te placent, tu in eis places, et quae per spiritum tuum placent nobis, tibi placent in nobis. Quis enim scit hominum quae sunt hominis, nisi spiritus hominis qui in ipso est? Sic et quae dei sunt nemo scit nisi spiritus dei. 'Nos autem,' inquit, 'non spiritum huius mundi accepimus, sed spiritum, qui ex deo est, ut sciamus quae a deo donata sunt nobis.' Et admoneor ut dicam, 'certe nemo scit quae dei sunt, nisi spiritus dei. Quomodo ergo scimus et nos quae a deo donata sunt nobis?' Respondetur mihi quoniam quae per eius spiritum scimus etiam sic nemo scit nisi spiritus dei. Sicut enim recte dictum est, 'non enim vos estis, qui loquimini,' eis qui in dei spiritu loquerentur, sic recte dicitur, 'non vos estis, qui scitis,' eis qui in dei spiritu sciunt. Nihilo minus igitur recte dicitur, 'non vos estis, qui videtis,' eis qui in spiritu dei vident. Ita quidquid in spiritu dei vident quia bonum est, non ipsi sed deus videt, quia bonum est. Aliud ergo est ut putet quisque malum esse quod bonum est, quales supra dicti sunt; aliud ut quod bonum est videat homo quia bonum est, sicut multis tua creatura placet, quia bona est, quibus tamen non tu places in ea, unde frui magis ipsa quam te volunt; aliud autem ut, cum aliquid videt homo quia bonum est, deus in illo videat quia bonum est, ut scilicet ille ametur in eo quod fecit, qui non amaretur nisi per spiritum quem dedit, quoniam caritas dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis, per quem videmus quia bonum est, quidquid aliquo modo est: ab illo enim est qui non aliquo modo est, sed est est.

Chapter XXXII.—Of the Particular Works of God, More Especially of Man.

Caput XXXII.

47. Thanks to Thee, O Lord. We behold the heaven and the earth, whether the corporeal part, superior and inferior, or the spiritual and corporeal creature; and in the embellishment of these parts, whereof the universal mass of the world or the universal creation consisteth, we see light made, and divided from the darkness. We see the firmament of heaven, whether the primary body of the world between the spiritual upper waters and the corporeal lower waters, or—because this also is called heaven—this expanse of air, through which wander the fowls of heaven, between the waters which are in vapours borne above them, and which in clear nights drop down in dew, and those which being heavy flow along the earth. We behold the waters gathered together through the plains of the sea; and the dry land both void and formed, so as to be visible and compact, and the matter of herbs and trees. We behold the lights shining from above,—the sun to serve the day, the moon and the stars to cheer the night; and that by all these, times should be marked and noted. We behold on every side a humid element, fruitful with fishes, beasts, and birds; because the density of the air, which bears up the flights of birds, is increased by the exhalation of the waters. We behold the face of the earth furnished with terrestrial creatures, and man, created after Thy image and likeness, in that very image and likeness of Thee (that is, the power of reason and understanding) on account of which he was set over all irrational creatures. And as in his soul there is one power which rules by directing, another made subject that it might obey, so also for the man was corporeally made a woman, who, in the mind of her rational understanding should also have a like nature, in the sex, however, of her body should be in like manner subject to the sex of her husband, as the appetite of action is subjected by reason of the mind, to conceive the skill of acting rightly. These things we behold, and they are severally good, and all very good.

47. Gratias tibi, domine! Videmus caelum et terram, sive corporalem partem superiorem atque inferiorem sive spiritalem corporalemque creaturam, atque in ornatu harum partium, quibus constat vel universa mundi moles vel universa omnino creatura, videmus lucem factam divisamque a tenebris. Videmus firmamentum caeli, sive inter spiritales aquas superiores et corporales inferiores, primarium corpus mundi, sive hoc spatium aeris, quia et hoc vocatur caelum, per quod vagantur volatilia caeli inter aquas, quae vaporaliter ei superferuntur et serenis etiam noctibus rorant, et has quae in terris graves fluitant. Videmus congregatarum aquarum speciem per campos maris et aridam terram vel nudatam vel formatam, ut esset visibilis et composita, herbarumque atque arborum materiem. Videmus luminaria fulgere desuper, solem sufficere diei, lunam et stellas consolari noctem atque his omnibus notari et significari tempora. Videmus umidam usquequaque naturam piscibus et beluis et alitibus fecundatam, quod aeris corpulentia, quae volatus avium portat, aquarum exhalatione concrescit. Videmus terrenis animalibus faciem terrae decorari hominemque ad imaginem et similitudinem tuam cunctis inrationabilibus animantibus ipsa tua imagine ac similitudine, hoc est rationis et intellegentiae virtute, praeponi, et quemadmodum in eius anima aliud est quod consulendo dominatur, aliud quod subditur ut obtemperet, sic viro factam esse etiam corporaliter feminam, quae haberet quidem in mente rationalis intellegentiae parem naturam, sexu tamen corporis ita masculino sexui subiceretur, quemadmodum subicitur appetitus actionis ad concipiendam de ratione mentis recte agendi sollertiam. Videmus haec et singula bona et omnia bona valde.

Chapter XXXIII.—The World Was Created by God Out of Nothing.

Caput XXXIII.

48. Let Thy works praise Thee, that we may love Thee; and let us love Thee, that Thy works may praise Thee, the which have beginning and end from time,—rising and setting, growth and decay, form and privation. They have therefore their successions of morning and evening, partly hidden, partly apparent; for they were made from nothing by Thee, not of Thee, nor of any matter not Thine, or which was created before, but of concreted matter (that is, matter at the same time created by Thee), because without any interval of time Thou didst form its formlessness. For since the matter of heaven and earth is one thing, and the form of heaven and earth another, Thou hast made the matter indeed of almost nothing, but the form of the world Thou hast formed of formless matter; both, however, at the same time, so that the form should follow the matter with no interval of delay.

48. Laudant te opera tua ut amemus te, et amamus te ut laudent te opera tua. Habent initium et finem ex tempore, ortum et occasum, profectum et defectum, speciem et privationem. Habent ergo consequentia mane et vesperam, partim latenter partim evidenter. De nihilo enim a te, non de te facta sunt, non de aliqua non tua vel quae antea fuerit, sed de concreata, id est simul a te creata materia, quia eius informitatem sine ulla temporis interpositione formasti. Nam cum aliud sit caeli et terrae materies, aliud caeli et terrae species, materiem quidem de omnino nihilo, mundi autem speciem de informi materia, simul tamen utrumque fecisti, ut materiam forma nulla morae intercapedine sequeretur.

Chapter XXXIV.—He Briefly Repeats the Allegorical Interpretation of Genesis (Ch. I.), and Confesses that We See It by the Divine Spirit.

Caput XXXIV.

49. We have also examined what Thou willedst to be shadowed forth, whether by the creation, or the description of things in such an order. And we have seen that things severally are good, and all things very good, in Thy Word, in Thine Only-Begotten, both heaven and earth, the Head and the body of the Church, in Thy predestination before all times, without morning and evening. But when Thou didst begin to execute in time the things predestinated, that Thou mightest make manifest things hidden, and adjust our disorders (for our sins were over us, and we had sunk into profound darkness away from thee, and Thy good Spirit was borne over us to help us in due season), Thou didst both justify the ungodly, and didst divide them from the wicked; and madest firm the authority of Thy Book between those above, who would be docile unto Thee, and those under, who would be subject unto them; and Thou didst collect the society of unbelievers into one conspiracy, in order that the zeal of the faithful might appear, and that they might bring forth works of mercy unto Thee, even distributing unto the poor earthly riches, to obtain heavenly. And after this didst Thou kindle certain lights in the firmament, Thy holy ones, having the word of life, and shining with an eminent authority preferred by spiritual gifts; and then again, for the instruction of the unbelieving Gentiles, didst Thou out of corporeal matter produce the sacraments and visible miracles, and sounds of words according to the firmament of Thy Book, by which the faithful should be blessed. Next didst Thou form the living soul of the faithful, through affections ordered by the vigour of continency; and afterwards, the mind subjected to Thee alone, and needing to imitate no human authority, Thou didst renew after Thine image and likeness; and didst subject its rational action to the excellency of the understanding, as the woman to the man; and to all Thy ministries, necessary for the perfecting of the faithful in this life, Thou didst will that, for their temporal uses, good things, fruitful in the future time, should be given by the same faithful. We behold all these things, and they are very good, because Thou dost see them in us,—Thou who hast given unto us Thy Spirit, whereby we might see them, and in them love Thee.

49. Inspeximus etiam propter quorum figurationem ista vel tali ordine fieri vel tali ordine scribi voluisti, et vidimus quia bona sunt singula et omnia bona valde in verbo tuo, in unico tuo, caelum et terra, caput et corpus ecclesiae, in praedestinatione ante omnia tempora sine mane et vespera. Ubi autem coepisti praedestinata temporaliter exequi, ut occulta manifestares et incomposita nostra componeres (quoniam super nos erant peccata nostra et in profundum tenebrosum abieramus abs te, et spiritus tuus bonus superferebatur ad subveniendum nobis in tempore opportuno), et iustificasti impios et distinxisti eos ab iniquis et solidasti auctoritatem libri tui inter superiores, qui tibi dociles essent, et inferiores, qui ei subderentur, et congregasti societatem infidelium in unam conspirationem, ut apparerent studia fidelium, ut tibi opera misericordiae parerent, distribuentes etiam pauperibus terrenas facultates ad adquirenda caelestia. Et inde accendisti quaedam luminaria in firmamento, verbum vitae habentes sanctos tuos et spiritalibus donis praelata sublimi auctoritate fulgentes; et inde ad imbuendas infideles gentes sacramenta et miracula visibilia vocesque verborum secundum firmamentum libri tui, quibus etiam fideles benedicerentur, ex materia corporali produxisti; et deinde fidelium animam vivam per affectus ordinatos continentiae vigore formasti, atque inde tibi soli mentem subditam et nullius auctoritatis humanae ad imitandum indigentem renovasti ad imaginem et similitudinem tuam, praestantique intellectui rationabilem actionem tamquam viro feminam subdidisti, omnibusque tuis ministeriis ad perficiendos fideles in hac vita necessariis ab eisdem fidelibus ad usus temporales fructuosa in futurum opera praeberi voluisti. Haec omnia videmus et bona sunt valde, quoniam tu ea vides in nobis, qui spiritum quo ea videremus et in eis te amaremus dedisti nobis.

Chapter XXXV.—He Prays God for that Peace of Rest Which Hath No Evening.

Caput XXXV.

50. O Lord God, grant Thy peace unto us, for Thou hast supplied us with all things,—the peace of rest, the peace of the Sabbath, which hath no evening. For all this most beautiful order of things, “very good” (all their courses being finished), is to pass away, for in them there was morning and evening.

50. Domine deus, pacem da nobis (omnia enim praestitisti nobis), pacem quietis, pacem sabbati, pacem sine vespera. Omnis quippe iste ordo pulcherrimus rerum valde bonarum modis suis peractis transiturus

Chapter XXXVI.—The Seventh Day, Without Evening and Setting, the Image of Eternal Life and Rest in God.

Caput XXXVI.

51. But the seventh day is without any evening, nor hath it any setting, because Thou hast sanctified it to an everlasting continuance that that which Thou didst after Thy works, which were very good, resting on the seventh day, although in unbroken rest Thou madest them that the voice of Thy Book may speak beforehand unto us, that we also after our works (therefore very good, because Thou hast given them unto us) may repose in Thee also in the Sabbath of eternal life.

51. Autem septimus sine vespera est nec habet occasum, quia sanctificasti eum ad permansionem sempiternam, ut id, quod tu post opera tua bona valde, quamvis ea quietus feceris, requievisti septimo die, hoc praeloquatur nobis vox libri tui, quod et nos post opera nostra ideo bona valde, quia tu nobis ea donasti, sabbato vitae aeternae requiescamus in te.