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Let us love then, Theotimus, and adore in humility of
spirit this depth of God's judgments, which, as S.
Augustine says, the holy Apostle discovers not, but
admires, when he cries out: O the depth of God's,
judgments!
"Who can count the sands of the sea, and the drops
of rain, or measure the depths of the abyss," says
that excellent understanding S. Gregory Nazianzen:(1)
"and who can sound the depth of the Divine Wisdom by
which it has created all things, and governs them as
it pleases and judges fit. For indeed it suffices
that, after the example of the Apostle, we admire it
without stopping at the difficulty and obscurity of
it. O the depth of the riches of the wisdom and of
the knowledge of God! How incomprehensible are his
judgments, and how unsearchable his ways! For who
hath known the mind of the Lord? Or who hath been his
counsellor?"
Theotimus, the reasons of God's will cannot be
penetrated by our intelligence till we see the face
of him who reacheth from end to end mightily and
ordereth all things sweetly;(2) doing all that he
doth in measure, and number, and weight;(3) and to
whom the Psalmist says, Lord, thou hast made all
things in wisdom.(4)
How often does it happen that we are ignorant why
and how even the works of men are done? And
therefore, says the same holy Bishop of Nazianzus,
"as the artist is not ignorant of his art, so the
things of this world are not carelessly and
unskilfully made, though we know not the reasons of
them."
Entering into a clockmaker's shop, we shall
sometimes find a clock no greater than an orange,
which yet has in it a hundred or two hundred pieces,
of which some serve to show the time, others to
strike the hour or give the morning alarm; we shall
see in it little wheels, some turning to the right,
others to the left, one by the top, another by the
bottom; and the balance which with measured beats
keeps rising and falling on either side. We wonder
how art could join together such a number of pieces,
with so just a correspondence, not knowing what each
little piece serves for, nor why it is made so,
unless the master tell us; knowing only in general
that all serve either to point out or to strike the
hour.
It is reported that the good Indians will stand
whole days musing upon a clock, to hear it strike at
the times fixed, and not being able to guess how it
is done, they do not therefore say that it is without
art or reason, but are taken with love and respect
towards those who regulate the clocks, admiring them
as more than men. Theotimus, we see in this manner
the universe, but specially human natures to be a
sort of clock, composed with so great a variety of
actions and movements that we cannot but be
astonished at it.
And we know in general that these so diversely
ordered pieces serve all, either to point out, as on
a dial-plate, God's most holy justice or as by a bell
of praise, to sound the triumphant mercy of his
goodness. But to know the particular use of every
piece, how it is ordered to the general end, or why
it is so, we cannot conceive, unless the sovereign
Workman instruct us. Now he conceals his art from us,
to the end that with more reverence we may admire it,
till in heaven he shall ravish us with the sweetness
of his wisdom, where in the abundance of his love he
will discover unto us the reasons, means and motives
of all that shall have passed in the world towards
our eternal salvation.
"We resemble," says yet again the great Nazianzen,
"those, who are troubled with giddiness or turning of
the head. They think that all about them is turning
upside down, though it be but their brain and
imagination which turn, and not the things; so we,
when we meet with any events of which the causes are
unknown to us, fancy that the world is governed
without reason, because we are ignorant of it. Let us
believe then that as God is the maker and father of
all things, so he takes care of all things by his
providence, which embraces and sustains all the
machine of creatures.
But especially let us believe that he rules our
affairs, (ours who know him) though our life be
tossed about in so great contrariety of accidents. Of
these we know not the reasons, to the end, perhaps,
that not being able to attain this knowledge we may
admire the sovereign reason of God which surpasses
all things: for with us things easily known are
easily despised; but that which surpasses the highest
powers of our spirits by how much it is harder to be
known, by so much it excites a greater admiration in
us. Truly the reasons of divine providence were low
placed if our small capacities could reach unto them;
they would be less lovable in their sweetness and
less admirable in their majesty if they were set at a
less distance from our capacity!"
Let us cry out then, Theotimus, on all occurrences,
but let it be with an entirely amorous heart towards
the most wise, most prudent, and most sweet
providence of our eternal Father O the depth of the
riches of the wisdom and of the knowledge of God! O
Saviour Jesus, Theotimus, how excessive are the
riches of the Divine goodness! His love towards us is
an incomprehensible abyss, whence he has provided for
us a rich sufficiency, or rather a rich abundance of
means proper for our salvation; and sweetly to apply
them he makes use of a sovereign wisdom, having by
his infinite knowledge foreseen and known all that
was requisite to that effect.
Ah! what can we fear, nay rather, what ought not
we to hope for, being the children of a Father so
rich in goodness to love and to will to save us; who
knows so well how to prepare the means suitable for
this and is so wise to apply them; so good to will,
so clearsighted to ordain, and so prudent to execute?
Let us never permit our minds to flutter with
curiosity about God's judgments, for, like little
butterflies, we shall burn our wings, and perish in
this sacred flame. These judgments are
incomprehensible, or, as S. Gregory Nazianzen says,
inscrutable, that is, one cannot search out and sound
their motives: the means and ways by which he
executes and brings them to perfection cannot be
discerned and recognized: and, clever as we may be,
yet we shall find ourselves thrown out at every turn
and lose the scent.
For who hath known the mind, the meaning and the
intention of God? Who hath been his counsellor, to
know his purposes and their motives? Or who hath
first given to him? Is it not he, on the contrary,
who presents us with the benedictions of his grace to
crown us with the felicity of his glory? Ah!
Theotimus, all things are from him, as being their
Creator; all things are by him, as being their
Governor; all things are in him, as being their
Protector; to him be honour and glory for ever and
ever, Amen!(5)
Let us walk in peace, Theotimus, in the way of
holy love, for he that shall have divine love in
dying, after death shall enjoy love eternally.
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