Quod Deus Sit Immutabilis

Now to some persons this expression will seem to have been incorrectly used, and that the consistency with the context, and the truth of the fact will [*](1 Kings xvii. 10 ) [*](Genesis xxxviii. 11. ) [*](1 Kings xvii 18. ) [*]( Samuel ix. 9. ) [*]( Genesis vi. 12. )

But perhaps, Moses does not mean here to speak of the alone as corrupting his way upon the earth, so that he deserves to be considered to have erred in the expression which he has used, but rather to speak of the things of the flesh, which is corrupted, and of that other being whose way the flesh endeavours to injure and to corrupt. So that we should explain this expression thus:—All flesh corrupted the perfect way of the everlasting and incorruptible being which conducts to God.

And know that this way is wisdom. For the mind being guided by wisdom, while the road is straight and level and easy, proceeds along it to the end; and the end of this road is the knowledge and understanding of God. But every companion of the flesh hates and repudiates, and endeavours to corrupt this way; for there is no one thing so much at variance with another, as knowledge is at variance with the pleasure of the flesh. Accordingly, the earthly Edom is always fighting with those who wish to proceed by this road,

which is the royal road for those who partake of the faculty of seeing who are called Israel; for the interpretation of the name Edom, is "earthly," and he labours with all earnestness, and by every means in his power, and by threats, to hinder them from this road, and to make it pathless and impracticable for ever.

Therefore the ambassadors who are sent speak as follows:—"We will pass on through thy land; we will not pass through thy fields nor through thy vineyards; we will not drink water from thy cistern; we will proceed by the royal road; we will not turn aside out of the way, to the right hand, nor to the left, until we have passed over thy borders. But Edom answered and said, Thou shalt not pass through my land: and if thou dost, I will come against thee in battle to meet thee. And the children of Israel said unto him. We will pass by thy mountain; but if I or my cattle drink of thy water, I will pay thee the price thereof. But it is of no consequence, we will pass by thy mountain. And he said, "Thou shalt not pass through my land." [*](Nlumbers xx. 17. ) [*](Nlumbers xx. 17. )

It is said of some man of old time, that when he saw a sumptuous procession properly equipped passing by, he looked towards one of his acquaintances and said, "My friends, see how many things there are of which I have no need," in a very few words uttering what was truly a great and heavenly boast. What dost thou say?

Were you crowned as conqueror in the Olympic games in opposition to all the wealth arrayed against you; and were you so to that degree there that you took nothing from thence for your enjoyment or for your use? It is a marvellous statement, but the sentiment is more admirable still, which advanced to such a degree of strength, as to be able without any extraordinary exertion, nevertheless to carry off the victory by force.

But it is not allowed to one man alone to boast before Moses who has been instructed in the highest perfection of wisdom, but it belongs to the whole of a most populous nation. And this is the proof of that fact. The soul of every one of his friends felt confidence and was bold towards the king of all the apparent good things, the earthly Edom; for in fact all earthly good things are good only in appearance; they then I say were bold, so as to say, "I will now pass by thy land."

Oh, the magnanimous and sublime promise! Tell me, will ye be able to surmount, to pass by, to run past all these things which on earth appear to be and are believed to be good? And is there nothing which will be able to check and restrain your forward advance by the power with which it resists you?

And when you have beheld all the treasures of riches one after another, and all full, will ye turn from them with aversion, and avert your eyes from them? And will ye look down upon the dignities of your ancestors, and on those which come to yourselves from your father and your mother, and on their nobility which is so celebrated in the mouths of the multitude? And will ye forsake the glory for which men are ready to barter everything, leaving it behind as if it were something most utterly valueless? What more shall I say? Will ye disregard the health of the body, and the accurate perfection of the outward senses, and beauty, which is an object of contention to many, and strength such as no one can oppose, and all those other things by which the house or the tomb of the soul, or whatever else one ought to call it is adorned, will ye, I say, disregard all these things, so far as not to class any one of

These are mighty deeds of boldness for a heavenly and celestial soul, which has utterly forsaken the regions of earth, and which has been drawn up on high, and has its abode among the divine natures. For being filled with the sight of the genuine and incorruptible good things, it very naturally repudiates those which only last a day and are spurious.

What is the advantage then of passing over all the mortal advantages of mortal man, and passing them by too, not in accordance with right reason, but as some do through their hesitation, or sluggishness, or inexperience; for everything is not honoured everywhere, but different things are esteemed by different persons.

On this account, Moses wishing to teach further, that they had become by correctness of reason inclined to despise what was said, adds to the words, "I will pass by," the further description, "through your land." For this is exceedingly necessary, that when surrounded by an abundance of those things which are usually accounted advantages, we should avoid being taken prisoners by any of the toils which are spread by each separate pleasure; and that like fire, we should be able at one onset to break through their attacks which are so continually armed against us.

The Israelites say then that they will pass by this way, but that they will not pass any longer through the fields and vineyards; for it would be doting simplicity to pass by all the plants in the soul worthy of cultivation and producing eatable fruit, that is to say virtuous discourses and praiseworthy actions. For it would be proper rather to remain, and to gather the fruit, and to feed on it to satiety. For nothing is more beautiful than an insatiable cheerfulness amid perfect virtues, of which cheerfulness, the aforesaid vineyards are the symbol.

But we, on whom God pours and showers his fountains of good things from above, we drank from that cistern, and we were seeking scanty moisture beneath the earth, while the heaven was raining upon us, from above without ceasing, the more excellent food of nectar and ambrosia, far better than that celebrated in the fables of the poets.

Moreover, should we while draining draughts stored up by the contrivance of men through distrust, seek a refuge and place of escape, where the Saviour of the universe has opened to us his heavenly treasury for our use and enjoyment?

And what does he say who neither thinks the heaven, or the rain, or a cistern, or in fact anything whatever in all creation sufficient to nourish him, but who goes beyond all these things, and relating what he has suffered, says, "The God who has nourished me from my youth up." [*](Genesis xlviii. 15. ) Does not this man appear to you not to think all the collections of water under the earth put together worthy even of looking at?

Nor therefore would he drink out of a cistern to whom God gives draughts of unmixed wine; at one time, by the ministrations of some angel whom he has thought worthy to act as cupbearer, and at another time by his own means, placing no one between the giver and the receiver.

Let us then, without any delay, attempt to proceed by the royal road, since we think fit to pass by all earthly things; and the royal road is that of which there is no private individual in the world who is master, but he alone who is also the only true king.

And this is, as I said a little while ago, wisdom, by which alone suppliant souls can find a way of escaping to the uncreate God; for it is natural that one who goes without any hindrance along the royal road, will never feel weariness before he meets with the king.