Chapter 21.--From Measure Things are Said to Be Moderate-Sized. [1093]
Therefore now by common usage things small and mean are said to have measure, because some measure remains in them, without which they would no longer be moderate-sized, but would not exist at all. But those things that by reason of too much progress are called immoderate, are blamed for very excessiveness; but yet it is necessary that those things themselves be restrained in some manner under God who has disposed all things in extension, number, and weight. [1094]
[1093] Modus, modica.
[1094] Wisd. xi. 21.
Chapter 22.--Measure in Some Sense is Suitable to God Himself.
But God cannot be said to have measure, lest He should seem to be spoken of as limited. Yet He is not immoderate by whom measure is bestowed upon all things, so that they may in any measure exist. Nor again ought God to be called measured, as if He received measure from any one. But if we say that He is the highest measure, by chance we say something; if indeed in speaking of the highest measure we mean the highest good. For every measure in so far as it is a measure is good; whence nothing can be called measured, modest, modified, without praise, although in another sense we use measure for limit, and speak of no measure where there is no limit, which is sometimes said with praise as when it is said: "And of His kingdom there shall be no limit." [1095] For it might also be said, "There shall be no measure," so that measure might be used in the sense of limit; for He who reigns in no measure, assuredly does not reign at all.
[1095] Luke i. 33.
Chapter 23.--Whence a Bad Measure, a Bad Form, a Bad Order May Sometimes Be Spoken of.
Therefore a bad measure, a bad form, a bad order, are either so called because they are less than they should be, or because they are not adapted to those things to which they should be adapted; so that they may be called bad as being alien and incongruous; as if any one should be said not to have done in a good measure because he has done less than he ought, or because he has done in such a thing as he ought not to have done, or more than was fitting, or not conveniently; so that the very fact of that being reprehended which is done in a bad measure, is justly reprehended for no other cause than that the measure is not there maintained. Likewise a form is called bad either in comparison with something more handsome or more beautiful, this form being less, that greater, not in size but in comeliness; or because it is out of harmony with the thing to which it is applied, so that it seems alien and unsuitable. As if a man should walk forth into a public place naked, which nakedness does not offend if seen in a bath. Likewise also order is called bad when order itself is maintained in an inferior degree. Hence not order, but rather disorder, is bad; since either the ordering is less than it should be, or not as it should be. Yet where there is any measure, any form, any order, there is some good and some nature; but where there is no measure, no form, no order, there is no good, no nature.
Chapter 24.--It is Proved by the Testimonies of Scripture that God is Unchangeable. The Son of God Begotten, Not Made.
Those things which our faith holds and which reason in whatever way has traced out, are fortified by the testimonies of the divine Scriptures, so that those who by reason of feebler intellect are not able to comprehend these things, may believe the divine authority, and so may deserve to know. But let not those who understand, but are less instructed in ecclesiastical literature, suppose that we set forth these things from our own intellect rather than what are in those Books. Accordingly, that God is unchangeable is written in the Psalms: "Thou shalt change them and they shall be changed; but Thou thyself art the same." [1096] And in the book of Wisdom, concerning wisdom: "Remaining in herself, she renews all things." [1097] Whence also the Apostle Paul: "To the invisible, incorruptible, only God." [1098] And the Apostle James: "Every best giving and every perfect gift is from above, descending from the Father of light, with whom there is no changeableness, neither obscuring of influence." [1099] Likewise because what He begat of Himself is what He Himself is, it is said in brief by the Son Himself: "I and the Father are one." [1100] But because the Son was not made, since through Him were all things made, thus it is written: "In the beginning was the Word, and the Word was with God, and God was the Word; this was in the beginning with God. All things were made through Him, and without Him was made nothing;" [1101] that is, without Him was not anything made.
[1096] Ps. cii. 27.
[1097] Wisd. vii. 27.
[1098] 1 Tim. i. 17.
[1099] James i. 17.
[1100] John x. 30.
[1101] John i. 1-3.