Continuation of the exposition of Genesis 1; it contains the mystery of the Trinity, and a type of the formation, extension, and support of the Church.
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 fore-named 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.
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.
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 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.
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.
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 so 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 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.