can we say as to the formation of rain, lightning, thunder, gatherings of clouds, vapours,
the bursting forth of winds, and such like things; or tell as to the storehouses of snow, hail,
and other like things? [What do we know respecting] the conditions requisite for the pre-
paration of clouds, or what is the real nature of the vapours in the sky? What as to the reason
why the moon waxes and wanes, or what as to the cause of the difference of nature among
various waters, metals, stones, and such like things? On all these points we may indeed say
a great deal while we search into their causes, but God alone who made them can declare
the truth regarding them.
3. If, therefore, even with respect to creation, there are some things [the knowledge of]
which belongs only to God, and others which come within the range of our own knowledge,
what ground is there for complaint, if, in regard to those things which we investigate in the
Scriptures (which are throughout spiritual), we are able by the grace of God to explain some
of them, while we must leave others in the hands of God, and that not only in the present
world, but also in that which is to come, so that God should for ever teach, and man should
for ever learn the things taught him by God? As the apostle has said on this point, that, when
other things have been done away, then these three, “faith, hope, and charity, shall endure.”567
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For faith, which has respect to our Master, endures568 unchangeably, assuring us that there
is but one true God, and that we should truly love Him for ever, seeing that He alone is our
Father; while we hope ever to be receiving more and more from God, and to learn from
Him, because He is good, and possesses boundless riches, a kingdom without end, and in-
struction that can never be exhausted. If, therefore, according to the rule which I have stated,
we leave some questions in the hands of God, we shall both preserve our faith uninjured,
and shall continue without danger; and all Scripture, which has been given to us by God,
shall be found by us perfectly consistent; and the parables shall harmonize with those passages
which are perfectly plain; and those statements the meaning of which is clear, shall serve to
explain the parables; and through the many diversified utterances [of Scripture] there shall
be heard569 one harmonious melody in us, praising in hymns that God who created all
567 1 Cor. xiii. 13.
568 “Permanet firma,”—no doubt corresponding to the μένει of the apostle, 1 Cor. xiii. 13. Harvey here remarks,
that “the author seems to misapprehend the apostle’s meaning…. There will be no longer room for hope, when
the substance of things hoped for shall have become a matter of fruition; neither will there be any room for faith,
when the soul shall be admitted to see God as He is.” But the best modern interpreters take the same view of
the passage as Irenæus. They regard the νυνὶ δέ of St. Paul as not being temporal, but logical, and conclude
therefore the meaning to be, that faith and hope, as well as love, will, in a sense, endure for ever. Comp., e.g.,
Alford, in loc.
569 The Latin text is here untranslateable. Grabe proposes to read, “una consonans melodia in nobis sentietur;”
while Stieren and others prefer to exchange αἰσθήσεται for ἀσθήσεται.
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Chapter XXVIII.—Perfect knowledge cannot be attained in the present life:…