De Plantatione

and this is the greatest limit of those numbers which increase from the unit, and also the most perfect: so that the limit is the beginning of numbers, and the end, in [*](Genesis xxi. 33. )

Therefore, some persons, departing from these numbers, as from signals, have said that God is the beginning and end of everything, which is a doctrine admirably calculated to engender piety. This doctrine, being implanted in the soul, produces a most beautiful and nutritious fruit, holiness; and the place most suitable for this fruit,

is the well which is called the oath, in which there is a report that no water could be found. For, says Moses, "the children of Israel, coming thither, reported to him concerning the well which they had digged: and they said, We found no water; and he called that place, " The Oath." [*](Genesis xxvi. 32. ) Let us now consider what is the meaning of this statement.

Those who investigate the nature of things as they actually exist, and who conduct their examinations of each individual matter in no negligent manner, behave very like those men who dig wells; for they also are seeking springs in an obscure place. And all men have one common desire, to find something to drink. But some men’s nature is to be nourished by the food of the soul, and that of others by the food of the body.

As, therefore, some of those who have dug wells have often done so without finding water; so likewise those who advance far in knowledge, and who have made great progress in it, are still often unable to attain to the end which they desire. At all events, they say that men of extensive learning often find fault with their terrible ignorance, for they only just know how far they are removed from the truth. And there is a story that some man of old time, when he was admired for his wisdom, said, that it was a fine thing that he should be admired, who only just knew that he knows nothing.

And choose, if you like, any art you please, whether trifling or important, and the man, too, who is most excellent, and most highly thought of in regard of his skill in it, [*](Genesis xxvi. 32. )

On this account, it is most appropriately denominated an oath, being the most certain sign of faith, comprehending also the testimony of God: for as he who swears, calls God to be a witness to a matter concerning which a question is raised, so it is not possible to swear so truly about any matter, as to the fact that the perfection of no art whatever can be found in the artist who professes it.

And the same assertion holds good also with respect to all the other powers which exist in us, or very nearly so; for, as they say, that no water was found in the well which had been mentioned, so also neither was there the faculty of seeing in the eyes, or that of hearing in the ears, or that of smelling in the nostrils, or, in short, any one of the senses in its corresponding organ; and similarly in the mind, there was not the faculty of comprehension.

For how could it have happened that any one should have made a mistake in what he saw, or in what he heard, or in what he understood, if the comprehensions of each of these faculties had been well established, and if they had had a trustworthy nature of themselves without God implanting accuracy in them?

Having now, therefore, discussed the place sufficiently in which the tree flourishes, let us now, in conclusion, examine also the subject of the fruit: Now, what the fruit is, Moses will tell us himself: "For the Lord God everlasting," says he, "called it by its name." [*](Genesis xxL 33. )

Therefore the appellations already mentioned reveal the powers existing in the living God; for one title is that of Lord, according to which he governs; and the other is God, according to which he is beneficent. For which reason also, in the account of the creation of the world, according to the most holy Moses, the name of God is [*](Genesis xxL 33. )

Inasmuch, therefore, as he is a ruler, he has both powers, that, namely, of doing good, and that of doing harm; regulating his conduct on the principle of requiting him who has done anything. But inasmuch as he is a benefactor, he is inclined only to one of these two courses, namely, to do good.

And it would be the greatest possible advantage to the soul no longer to feel any doubt about the power of the king for both purposes, but steadily to emancipate itself from the fear, which is suspended over it, on account of the vastness of his authority, and to kindle and keep alive a most firm hope of the acquisition and enjoyment of blessings arising from his being beneficent by deliberate intention.

Now the expression, "everlasting God," is equivalent to, God who bestows gifts, not sometimes giving and sometimes not, but always and incessantly; it is equivalent to, God who does good uninterruptedly; to God who, without intermission, is connecting a flow of benefits, coming one after the other; God, who pours forth blessings upon blessings, who is made up of mercies connected and united; God, who never omits any single opportunity of doing good; God, who is also the Lord, so that he is able to injure.

This also Jacob, the practiser of virtue, asked at the end of his most holy prayers. For he said, "And the Lord shall be to me as God." Which is equivalent to: He will no longer display towards me the despotic power of his absolute authority, but rather the beneficent influence of his universally propitious and saving power, utterly removing the fear with which he is regarded as a master, and filling the soul with affection and benevolence as felt towards a benefactor.

What soul could ever conceive thus that the master and ruler of the universe, without changing anything of his own nature, but remaining in the condition in which he always was, is continually kind and uninterruptedly bounteous?

owing to which he is, to those who are happy, the most perfect cause of unlimited and overflowing blessings. And to trust in a king who is not by reason of the magnitude of his authority elated so as to do injury to his