[1] The creation of things eternal and things temporal alike is
the splendid manifestation of the idea which the triune God, in
His love, generated. The living light in the Son, emanating from
its lucent source in the Father, in union with the love of the
Holy Spirit, the three remaining always one, pours out its
radiance through the nine orders of the Angelic Hierarchy, who
distribute it by means of the Heavens of which they axe the
Intelligences.

[2] Through the various movements and conjunctions of the
Heavens, the creative light descends to the lowest elements,
producing all the varieties of contingent things.

[3] The material of contingent or temporal things, and the
influences which shape them, are of various sort, so that the
splendor of the Divine idea is visible in them in different
degree.

[4] If the material were always fit to receive the impression.

[5] Nature, the second Cause, never transmits the whole of the
Creative light.

[6] If, however, the first Cause acts directly,--the fervent
Love imprinting the clear Light of the primal Power,--there can
be no imperfection in the created thing; it answers to the Divine
idea.

[7] Thus, by the immediate operation of the Creator, the earth of
which Adam was formed was made the perfect material for the f
ormation of the creature with a living soul.

[8] In like manner, by the direct act of the Creator.


"Now, if I should not proceed further, 'Then how was this man
without peer?' would thy words begin. But, in order that that
which is not apparent may clearly appear, consider who he was,
and the occasion which moved him to request, when it was said to
him, 'Ask.' I have not so spoken that thou canst not clearly see
that he was a king, who asked for wisdom, in order that he might
be a worthy king; not to know the number of the motors here on
high, or if necesse with a contingent ever made necesse;[1] non
si est dare primum motum esse,[2] or if in the semicircle a
triangle can be made so that it should not have one right
angle.[3] Wherefore if thou notest this and what I said, a
kingly prudence is that peerless seeing, on which the arrow of
ray intention strikes.[4] And if thou directest clear eyes to the
'has arisen' thou wilt see it has respect only to kings, who are
many, and the good are few. With this distinction[5] take thou my
saying, and thus it can stand with that which thou believest of
the first father, and of our Delight.[6] And let this be ever as
lead to thy feet, to make thee move slow as a weary man, both to
the YES and to the NO which thou seest not; for he is very low
among the fools who affirms or denies without distinction, alike
in the one and in the other case: because it happens, that
oftentimes the current opinion bends in false direction, and then
the inclination binds the understanding. Far more than vainly
does he leave the bank, since he returns not such as be sets out,
who fishes for the truth, and has not the art;[7] and of this are
manifest proofs to the world Parmenides, Melissus, Bryson,[8] and
many others who went on and knew not whither. So did Sabellius,
and Arius,[9] and those fools who were as swords unto the
Scriptures in making their straight faces crooked. Let not the
people still be too secure in judgment, like him who reckons up
the blades in the field ere they are ripe. For I have seen the
briar first show itself stiff and wild all winter long, then bear
the rose upon its top. And I have seen a bark ere now ran
straight and swift across the sea through all its course, to
perish at last at entrance of the harbor. Let not dame Bertha and
master Martin, seeing one rob, and another make offering, believe
to see them within the Divine counsel:[10] for the one may rise
and the other may fall."

[1] If from two premises, one necessary and one contingent, a
necessary conclusion is to be deduced.

[2] "If a prime motion is to be assumed," that is, a motion not
the effect of another.

[3] He did not ask through idle curiosity to know the number of
the Angels; nor for the solution of a logical puzzle, nor for
that of a question in metaphysics, or of a problem in geometry.

[4] If thou understandest this comment on my former words, to see
so much no second has arisen," my meaning will be clear that his
vision was unmatched in respect to the wisdom which it behoves a
king to possess.

[5] Thus distinguishing, it is apparent that Solomon is not
brought into comparison, in respect to perfection of wisdom, with
Adam or with Christ.

[6] Christ.

[7] Because he returns not only empty-handed, but with his mind
perverted.

[8] Heathen philosophers who went astray in seeking for the
truth.


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