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 G.o.d; 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 G.o.d, 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 s.e.x 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 G.o.d 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 G.o.d, 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 unG.o.dliness?

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 p.r.o.nouncing 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 chast.i.ty, 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.

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 G.o.d, who created 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 then shall I say, O Truth my Light? "that it was idly said, and without meaning?" Not so, O Father of piety, far he 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 G.o.d, 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 G.o.d 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 p.r.o.nounces one only way, In the Beginning G.o.d 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.

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 "mult.i.tude" 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 mult.i.tudes, 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 p.r.o.nounced 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.

I would also say, O Lord my G.o.d, 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 G.o.d 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.

But they are fed by these fruits, that are delighted with them; nor are they delighted with them, whose G.o.d 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 G.o.d, 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.

Whereat then rejoicest thou, O great Paul? whereat rejoicest thou? whereon feedest thou, O man, renewed in the knowledge of G.o.d, 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.

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 G.o.d, 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 G.o.d, 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.

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.

And Thou, O G.o.d, 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 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 G.o.d, 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."

And I heard, O Lord my G.o.d, 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.

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 G.o.d knoweth no one, but the Spirit of G.o.d. Now we (saith he) have received, not the spirit of this world, but the Spirit which is of G.o.d, that we might know the things that are freely given to us of G.o.d. And I am admonished, "Truly the things of G.o.d knoweth no one, but the Spirit of G.o.d: how then do we also know, what things are given us of G.o.d?" Answer is made me; "because the things which we know by His Spirit, even these no one knoweth, but the Spirit of G.o.d. For as it is rightly said unto those that were to speak by the Spirit of G.o.d, it is not ye that speak: so is it rightly said to them that know through the Spirit of G.o.d, 'It is not ye that know.' And no less then is it rightly said to those that see through the Spirit of G.o.d, 'It is not ye that see'; so whatsoever through the Spirit of G.o.d they see to be good, it is not they, but G.o.d 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, G.o.d 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 G.o.d 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.

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 s.p.a.ce 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 s.e.x of her body, should be in like manner subject to the s.e.x of her husband, as the appet.i.te 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.

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.

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 unG.o.dly, and dividest them from the wicked; and Thou madest the firmament of authority of Thy Book between those placed above, who were to he 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.

O Lord G.o.d, 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 pa.s.s away, for in them there was 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.

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.

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 G.o.d, 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.

GRATIAS TIBI DOMINE.