Chapter III.--Everywhere God Wholly Filleth All Things, But Neither Heaven Nor Earth Containeth Him.
3. Since, then, Thou fillest heaven and earth, do they contain Thee? Or, as they contain Thee not, dost Thou fill them, and yet there remains something over? And where dost Thou pour forth that which remaineth of Thee when the heaven and earth are filled? Or, indeed, is there no need that Thou who containest all things shouldest be contained of any, since those things which Thou fillest Thou fillest by containing them? For the vessels which Thou fillest do not sustain Thee, since should they even be broken Thou wilt not be poured forth. And when Thou art poured forth on us, [132] Thou art not cast down, but we are uplifted; nor art Thou dissipated, but we are drawn together. But, as Thou fillest all things, dost Thou fill them with Thy whole self, or, as even all things cannot altogether contain Thee, do they contain a part, and do all at once contain the same part? Or has each its own proper part--the greater more, the smaller less? Is, then, one part of Thee greater, another less? Or is it that Thou art wholly everywhere whilst nothing altogether contains Thee? [133]
[132] Acts ii. 18.
[133] In this section, and constantly throughout the Confessions, he adverts to the materialistic views concerning God held by the Manichæans. See also sec. 10; iii. sec. 12; iv. sec. 31, etc. etc.
Chapter IV.--The Majesty of God is Supreme, and His Virtues Inexplicable.
4. What, then, art Thou, O my God--what, I ask, but the Lord God? For who is Lord but the Lord? or who is God save our God? [134] Most high, most excellent, most potent, most omnipotent; most piteous and most just; most hidden and most near; most beauteous and most strong, stable, yet contained of none; unchangeable, yet changing all things; never new, never old; making all things new, yet bringing old age upon the proud and they know it not; always working, yet ever at rest; gathering, yet needing nothing; sustaining, pervading, and protecting; creating, nourishing, and developing; seeking, and yet possessing all things. Thou lovest, and burnest not; art jealous, yet free from care; repentest, and hast no sorrow; art angry, yet serene; changest Thy ways, leaving unchanged Thy plans; recoverest what Thou findest, having yet never lost; art never in want, whilst Thou rejoicest in gain; never covetous, though requiring usury. [135] That Thou mayest owe, more than enough is given to Thee; [136] yet who hath anything that is not Thine? Thou payest debts while owing nothing; and when Thou forgivest debts, losest nothing. Yet, O my God, my life, my holy joy, what is this that I have said? And what saith any man when He speaks of Thee? Yet woe to them that keep silence, seeing that even they who say most are as the dumb. [137]
[134] Ps. xviii. 31.
[135] Matt. xxv. 27.
[136] Supererogatur tibi, ut debeas.
[137] "As it is impossible for mortal, imperfect, and perishable man to comprehend the immortal, perfect and eternal, we cannot expect that he should be able to express in praise the fulness of God's attributes. The Talmud relates of a rabbi, who did not consider the terms, the great, mighty, and fearful God,' which occur in the daily prayer, as being sufficient, but added some more attributes--What!' exclaimed another rabbi who was present, imaginest thou to be able to exhaust the praise of God? Thy praise is blasphemy. Thou hadst better be quiet.' Hence the Psalmist's exclamation, after finding that the praises of God were inexhaustible: hlht hymvd kl, Silence is praise to Thee.'"--Breslau.
Chapter V.--He Seeks Rest in God, and Pardon of His Sins.
5. Oh! how shall I find rest in Thee? Who will send Thee into my heart to inebriate it, so that I may forget my woes, and embrace Thee my only good? What art Thou to me? Have compassion on me, that I may speak. What am I to Thee that Thou demandest my love, and unless I give it Thee art angry, and threatenest me with great sorrows? Is it, then, a light sorrow not to love Thee? Alas! alas! tell me of Thy compassion, O Lord my God, what Thou art to me. "Say unto my soul, I am thy salvation." [138] So speak that I may hear. Behold, Lord, the ears of my heart are before Thee; open Thou them, and "say unto my soul, I am thy salvation." When I hear, may I run and lay hold on Thee. Hide not Thy face from me. Let me die, lest I die, if only I may see Thy face.
6. Cramped is the dwelling of my soul; do Thou expand it, that Thou mayest enter in. It is in ruins, restore Thou it. There is that about it which must offend Thine eyes; I confess and know it, but who will cleanse it? or to whom shall I cry but to Thee? Cleanse me from my secret sins, [140] O Lord, and keep Thy servant from those of other men. I believe, and therefore do I speak; [141] Lord, Thou knowest. Have I not confessed my transgressions unto Thee, O my God; and Thou hast put away the iniquity of my heart? [142] I do not contend in judgment with Thee, [143] who art the Truth; and I would not deceive myself, lest my iniquity lie against itself. [144] I do not, therefore, contend in judgment with Thee, for "if Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" [145]
[138] Ps. xxxv. 3.
[139] Moriar ne moriar, ut eam videam. See Ex. xxxiii. 20.
[140] Ps. xix. 12, 13. "Be it that sin may never see the light, that it may be like a child born and buried in the womb; yet as that child is a man, a true man, there closeted in that hidden frame of nature, so sin is truly sin, though it never gets out beyond the womb which did conceive and enliven it."--Sedgwick
[141] Ps. cxvi. 10.
[142] Ps. xxxii. 5.
[143] Job ix. 3.
[144] Ps xxvi. 12, Vulg. "The danger of ignorance is not less than its guilt. For of all evils a secret evil is most to be deprecated, of all enemies a concealed enemy is the worst. Better the precipice than the pitfall; better the tortures of curable disease than the painlessness of mortification; and so, whatever your soul's guilt and danger, better to be aware of it. However alarming, however distressing self-knowledge may be, better that than the tremendous evils of self-ignorance."--Caird.
[145] Ps. cxxx. 3.