6. Therefore also the Psalmist, [1413] struck with astonishment at the equality of this distribution, exclaimed, "Night unto night sheweth knowledge." If thou knowest how to meditate wisely on these matters, thou wilt admire the Being who fixed these immoveable boundaries even from the beginning. Let the avaricious hear these things; and those who are coveting the wealth of others; and let them imitate the equality of the day and night. Let those who are puffed up and high-minded also hear; and those who are unwilling to concede the first places to others! The day gives place to the night, and does not invade the territory of others! But thou, whilst always enjoying honour, canst thou not bear to share it with thy brethren? Consider also with me the wisdom of the Lawgiver. In winter He hath ordered that the night should be long; when the germs [1414] are tender, and require more coolness; and are unable to sustain the hotter rays of the sun; but when they are somewhat grown, the day again increases with them, and becomes then the longest, when the fruit has now attained ripeness. And this is a beneficial arrangement not only for seeds, but for our bodies. For since during winter, the sailor, and the pilot, and the traveller, and the soldier, and the farmer, sit down for the most part at home, fettered by the frost; and the season is one of idleness; God hath appointed that the greater part of this time should be consumed in night, in order that the length of the day might not be superfluous, when men were unable to do anything. Who can describe the perfect order of the seasons; and how these, like some virgins dancing in a circle, succeed one another with the happiest harmony; and how those who are in the middle cease not to pass over to the opposite ones with a gradual and noiseless transition? Therefore, neither are we overtaken by the summer immediately after winter; nor by the winter immediately after the summer; but mid-way the spring is interposed; that while we gently and gradually take up one season after the other, we may have our bodies hardened to encounter the summer heat without uneasiness. For since sudden changes to opposite extremes are productive of the worst injury and disease, God hath contrived that after winter we should take up the spring, and after the spring the summer; and after the summer the autumn; and thus transport us to winter, so that these changes from seasons which are opposite, should come upon us harmlessly and by degrees, through the aid of intermediate ones. Who then is so wretched and pitiable, that beholding the heavens; and beholding sea, and land; and beholding this exact adjustment of the seasons, and the unfailing order of day and night, he can think that these things happen of their own accord, instead of adoring Him who hath arranged them all with a corresponding wisdom!
7. But I have yet somewhat more to say on this head. For not only, indeed, does the magnitude and beauty of the creation, but also the very manner of it, display a God who is the artificer of the universe. For since we were not present at the beginning, whilst he was engaged in the work of forming and creating all things; nor had we been present, could we have known how they came into being, [1415] the power that disposed them being invisible; He hath made the mode of this creation to become our best teacher, by compounding all things in a manner which transcends the course of nature. Perhaps what I have said, is not sufficiently clear. Therefore it is necessary that I should again repeat it in a clearer manner. All men, then, must admit that it is the course of nature for water to be supported on the earth, and not the earth on the waters. For the earth being a certain dense, hard, unyielding, and solid substance, is easily able to support the nature of water; but the water, which is fluid, and rare, and soft, and diffusive, and giving way to all it meets with, must be unable to support any solid body, though it were of the lightest kind. Often indeed when a small pebble fails upon it, it yields, and makes way, and sends it down to the bottom. When therefore thou beholdest not a small pebble, but the whole earth borne upon the waters, and not submerged, admire the power of Him who wrought these marvellous things in a supernatural manner! And whence does this appear, that the earth is borne upon the waters? The prophet declares this when he says, "He hath founded it upon the seas, and prepared it upon the floods." [1416] And again: "To him who hath founded the earth upon the waters." [1417] What sayest thou? The water is not able to support a small pebble on its surface, and yet bears up the earth, great as it is; and mountains, and hills, and cities, and plants, and men, and brutes; and it is not submerged! What do I say? Is not submerged? How comes it to pass, that since the water has been in close contact with it below, during so long a period, it has not been dissolved, and the whole of it become mud? For the substance of wood, when soaked in water but a little time, is rotted and dissolved; and why do I say of wood? What can be firmer than iron? yet often this is softened, when it remains a long time in water; and well it may. For it derives its substance from the earth. Therefore many run-away servants, when they make their escape, dragging their shackles and chains along with them, go to brooks of water, and thrust their shackled feet therein, and after making the iron softer by this means, they easily break it by striking it with a stone. Iron, forsooth, is softened, and wood is rotted, and stones are worn away by the nature of water; yet so great a mass as the earth hath remained such a length of time lying upon the waters, without being either submerged, or dissolved, and destroyed! [1418]
8. And who is there that must not feel astonished and amazed at these things; and confidently pronounce that they are not the works of nature, but of that Providence which is above nature? Therefore one speaks thus: "Who hangeth the earth upon nothing." [1419] And another observes, "In His hands are the corners of the earth." [1420] And again: "He hath laid the foundation of it upon the seas." [1421] And these declarations, though they seem contrary to one another, have yet an entire agreement. For he that said, "He hath laid the foundation of it upon the seas," meant the same thing as he did who declared, "He hath hung it upon nothing." For its standing upon the waters is just the same thing as hanging upon nothing. Where then is it suspended and placed? Hear the same one saying, "In His hands are the corners of the earth." Not that God hath hands, but that thou mayest know that His power it is, providing for all things which holds together [1422] and supports the body of the earth! But if thou believest not what I now say, believe what thou beholdest! for even in another element it is possible to find this admirable workmanship. For it is the nature of fire to tend upwards, [1423] and to be always mounting aloft; and although you force and constrain it never so much, it cannot submit to have its course directed downwards. For often, when we are carrying a lighted torch, although we incline its head downwards, we cannot compel the force of the flame to direct itself to the ground; but still it turns upward, and passes from below toward that which is above. But with respect to the sun, God hath made it quite the contrary. For He hath turned his beams toward the earth, and made his light to direct itself downward, all but saying to him by the very shape (of the heavens), "Look downward.--Shine upon men, for thou wert made for them!" The light, indeed, of a candle cannot be made to submit to this; but this star, great and marvellous as it is, bends downward, and looks toward the earth, which is contrary to the nature of fire; owing to the power of Him who hath commanded it. Wouldest thou have me speak of another thing of the like kind? Waters embrace the back of the visible heaven [1424] on all parts; and yet they neither flow down, nor are moved out of their place, although the nature of water is not of this kind. For it easily runs together into what is concave; but when the body is of a convex form, it glides away on all sides; and not even a small portion [1425] is capable of standing upon such a figure. [1426] But, lo! this wonder is found to exist in the heavens; and the prophet, again, to intimate this very circumstance, observes, "Praise the Lord, ye waters that are above the heavens." [1427] Besides, the water hath not quenched the sun; nor hath the sun, which hath gone on his way beneath for so long a time, dried up the water that lies above.
9. Dost thou desire that we should lead thee down again to the earth, and point out the marvel? Seest thou not this sea abounding with waves, and fierce winds; yet this sea, spacious, and large, and furious as it is, is walled in with a feeble sand! Mark also the wisdom of God, He permitted it not to be at rest, nor tranquil, lest thou shouldest suppose its good order to be of mere natural regulation; but remaining within its limits, it lifts up its voice, and is in tumult, and roars aloud, and raises its waves to a prodigious height. But when it comes to the shores, and beholds the sand, it breaks up, and returns back again within itself; teaching thee, by both these things, that it is not the work of nature that it remains within its boundaries, but the work of Him whose power restrains it! For this cause accordingly He hath made the wall feeble; and hath not encompassed these shores with wood, or stone, or mountains, lest thou shouldest impute the regulation of the elements to such things. And, therefore, God Himself, upbraiding the Jews with this very circumstance, said, "Fear ye not Me, which have placed the sand for the bound of the sea that it cannot pass it." [1428] But the marvellous thing is not this only, that He hath made a great and admirable world; and that He hath compacted it in a way above the usual course of nature; but that He hath also constituted it out of opposite things; such as hot and cold, dry and moist, fire and water, earth and air, and that these contrary elements, of which this whole universe consists, though continually at strife one with another, are not consumed of one another. The fire hath not overrun and burnt up all things; the water hath not overflowed and drowned the whole earth. With respect to our bodies, however, these effects really take place; and upon the increase of the bile, fever is generated; and the whole animal frame sustains an injury; and when there is a superabundance of phlegm, many diseases are produced which destroy the animal. But in the case of the universe, nothing of this kind happens; but each thing remains held as it were by a kind of bridle and band; preserving, by the will of the Creator, its own boundaries; and their strife becomes a source of peace to the whole. Are not these things evident even to a blind man? and are not even the simple easily able to comprehend, that they were made, and are upheld, by some Providence? For who is so silly and senseless, that beholding such a mass of substances, such beauty, such combination, the continual strife of such vast elements, their opposition, and yet durability, would not reason with himself and say, "If there were not some Providence to uphold the mass of these bodies, not permitting the universe to fall to pieces, it could not remain; it could not have been lasting. So perfect is the order of the seasons, such the harmony of the day and night, so many the kinds of brute animals, and plants, and seeds, and herbs, that preserve their course, and yet, to the present day, none has ever fallen into decay or sudden dissolution.
10. We might continue to speak not only of these things, but also of many others, which are even more profound; and might moralise even upon the Creation itself; but reserving these subjects for the morrow, [1429] let us earnestly endeavour to retain what has been said, and to convey it to the rest. [1430] I know indeed, that the abstruseness of these speculations has seemed strange to your ears; but if we be a little vigilant, and accustom ourselves to them, we shall easily be able to teach others. Meanwhile, it is necessary farther to say this to your Charity. Even as God hath given us glory by means of this great creation, so let us also glorify Him by a pure conversation! "The heavens declare the glory of God," though only seen; and we therefore should declare God's glory [1431] not only in speaking, but in silence, and in astonishing all men by the brightness of our life. For He saith, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." [1432] For when an unbeliever beholds thee, who art a believer, subdued, modest, and orderly in manners, he will wonder and say, "Truly great is the God of the Christians! What manner of men hath He formed? What, and from what hath He made them? Hath He turned them from men into angels? If any one treats them contemptuously, they revile not! If any one beats them, they are not enraged! If any one does them an injury, they pray for him who has put them in pain! They have no enemy! They know nothing of cherishing malice! They are guiltless of vain babbling! They have not learnt to utter a falsehood! They cannot endure a false oath, or rather, they swear not at all, but would prefer to have their tongue cut out, rather than to let an oath proceed out of their mouth!" Such are the things which we should give them cause to say of us; and we should exterminate our evil habit of oaths, and pay at least as much honour to God, as we do to our more valuable garments. For how truly absurd is it, that when we have one garment better than the rest, we do not suffer ourselves to be continually wearing it; and yet everywhere we draggle about the name of God without concern, or ceremony! Let us not, I earnestly pray and beseech you, let us not thus despise our own salvation; but the care which we have used respecting this precept from the beginning, let us carry on even to the end. For I thus continually exhort you on the subject of oaths, not as though condemning you of listlessness, but inasmuch as I have seen that ye are for the most part reformed, I press you, and am urgent, that the whole work should be finished off, and come to its perfection. Even so act the spectators of public games. They excite those who are near the prize, with the more vehemence. Let us, then, by no means become weary; for we have nearly reached the completion of this amendment; and the difficulty was at the beginning. But now that the greater part of the evil habit has been cut away, and less remains to correct, no labour is necessary, but we only need a moderate degree of watchfulness, and diligence for some short time, in order that we ourselves being amended, may also become instructors to others; and that we may behold the Holy Passover with much confidence, and that with much pleasure we may reap a double or treble measure of the customary gladness of the festival. For not so much does it delight us to be delivered from the toil and fatigue of fasting, as to meet that holy season with an illustrious and well-earned crown; a crown indeed that is never to fade!