OF THE KNOWLEDGE OF THE DIVINITY WHICH WAS CONFERRED UPON ME, AND OF THE DECREE OF THE CREATION OF THE WORLD.
26. O King, most high and most wise Lord: How incomprehensible are thy judgments, and inscrutable thy ways (Rom. 11, 33)! Invincible God, enduring forever and whose beginning is unknown！
〔经文：啊，天主的富饶、上智和知识，是多么高深！他的决断是多么不可测量！他的道路是多么不可探察！ (罗 11：33) 〕
Who can understand thy greatness and who can be worthy of thy most magnificent works, or who can tell Thee why Thou hast created them (Rom. 9, 20) ?
〔经文：人呀！你是谁，竟敢向天主抗辩？制造品岂能对制造者说：你为什么这样制造了我？ (罗马书 9：20) 〕
For Thou art exalted above all of them and our vision cannot reach Thee and our understanding cannot comprehend Thee.
Mayest Thou be blest, magnificent King, because Thou has deigned to show me, thy slave and a vile worm of the earth, great sacraments and most sublime mysteries, exalting my habitation and raising my spirit to a height, in which I saw things unspeakable.
I saw the Lord and Creator of all things; I perceived as it were the exaltedness of a Being existing in Itself, before It created any other thing; I do not know the manner in which It showed Itself to me, but I know what I saw and perceived.
His Majesty, comprehending all things, is aware that, while I am speaking of his Deity, my thoughts stand still, my soul is troubled, my faculties cease their operations, and the superior part of my being deserts the lower and animal parts, despises that which is of the senses and flies toward its Beloved, leaving lifeless the body which it should keep alive. In these excursions and abandonments of love my eyes flow over in tears and my tongue becomes mute.
O my most high and incomprehensible Lord, infinite Object of my understanding!
How am I annihilated at the sight of Thee, the Measureless and the Eternal, and how my being grovels in the dust, scarcely knowing what I am!
How can my insignificance and misery dare to admire thy magnificence and thy great majesty?
Vivify, O Lord, my being; strengthen my vision and give the breath of life to my fear, so that I may be able to describe what I saw and thus obey thy command.
27. I saw the Most High, at the same time understanding how his Majesty is in Himself; I received a clear intelligence and a true perception of what is meant by a God, infinite in his substance and attributes, eternal, exalted above all, being three in Person, and one true God.
Three in Person, because of the three activities of knowing, comprehending and loving each other; one, so as to secure the boon of eternal unity. It is the Trinity of the Father, the Son and the Holy Ghost.
The Father is not made, nor created, nor begotten, nor can He be generated or have a beginning.
I perceived, that the Son derives his origin from the Father alone by eternal generation; and that They are equal in their duration from eternity; and that He is begotten by the fecundity of the intelligence of the Father.
The Holy Ghost proceeds from the Father and the Son through love.
In their indivisible Trinity there is nothing which can be called first or last, greater or smaller: all three Persons are equally eternal and eternally equal; there is unity of essence in a trinity of persons.
Nor are the Persons mingled in order to form one God, nor the divine substance separated or divided in order to form three Persons, being distinct as the Father, as the Son and as the Holy Ghost.
They are nevertheless one and the same Divinity, equal in Each is the glory, and majesty, the power, the eternity, the immensity, the wisdom and sanctity, and all the attributes.
And though there are three Persons, in whom these infinite perfections subsist, He is the one and true God, the Holy, the Just, the Powerful, the Eternal and the Measureless.
28. I also obtained an understanding of the manner in which this Trinity comprehends Itself by simple vision, so that no new or distinct cognition is necessary: the Father knows that, which is known to the Son, and the Son and the Holy Ghost know that which is in the intelligence of the Father.
I understood how they love One another with one and the same immense and eternal love; how there is a single, indivisible and equal oneness of intelligence, love and action, how there is one simple, incorporeal and indivisible nature, a divine essence of the true God, in which are joined and united all the perfections in their highest and in an infinite degree.
29. I learnt also to understand the quality of these perfections of the highest Lord: that He is beautiful without a blemish, great without quantity, good without need of qualification, eternal without the duration of time, strong without any weakness, living without touch of decay, true without deceit, present in all places, filling them without occupying them, existing in all things without occupying any space.
There is no contradiction in his kindness, nor any defect in his wisdom. In his wisdom He is inscrutable, in his decrees He is terrible, in his judgments just, in his thoughts most hidden, in his words most true, in his works holy, in his riches affluent.
To Him no space is too wide, no narrowness causes restraint, his will does not vary, the sorrowful does not cause Him pain, the past has not passed for Him, nor does the future happen in regard to Him.
O eternal Immensity, what illimitable expansion have I seen in Thee? What vastness do I see in thy infinite Being?
Vision does not terminate, nor ever exhaust itself in thy abyss of being.
This is the unchangeable Essence, the Being above all other beings, the most perfect sanctity, the most constant truth; this is the infinite, the length, the breadth, the height and the depth, glory and its cause, rest without fatigue, goodness immeasurable.
All this I saw at the same time, but the power to describe it more fully fails me.
30. I saw the Lord as He was before He had created anything and with great astonishment I looked to see where was the throne of the Most High, for the empyrean heavens were not, nor the lower ones, nor did the sun exist, nor the moon, nor the other stars, nor the elements, only the Creator was, without any of his creatures. All was void, without presence of angels, or men or animals.
I saw how of necessity it must be admitted, that God has his being in Himself, and that He stands in want or need of none of the created things.
For He is as infinite in his attributes before as He is after creating them, and He will possess and hold these attributes during the whole of eternity, because they exist in Him as in an independent increated Essence.
No perfection which is in itself purely and essentially such, can be wanting to his Divinity: for the Godhead is the only thing that is, and contains all the perfection of created beings in an eminent and ineffable manner.
All the other beings, in so far as they exist, have their existence solely in that infinite Being, as effects in their cause.
31. I understood, that the Most High was in the quiescent state of his own being, when the three Persons(according to our way of understanding things), decreed to communicate his perfections as a free gift.
For greater clearness, I must remark, that God comprehends in Himself all things by one indivisible, most simple and instantaneous act.
He does not go on from the understanding of one thing to the understanding of another like we do, distinguishing and perceiving first one thing by an act of the understanding, and after that proceeding to the knowledge of others by their connection with those already known.
God knows them conjointly all at once, without before or after, since all are together and at once contained in the divine and uncreated knowledge and science, just as they are comprehended and enclosed in his infinite Being, as in their first beginning.
32. In this knowledge of God, which primarily is called the knowledge of pure intelligence (scientia sim-plicis intelligentiae), we must, according to the natural precedence of the intelligence before the will, not overlook a certain succession, not indeed of time, but of nature.
Hence we perceive that the act of intelligence preceded by its nature the act of the will for in our way of reflecting on things, we think of the act of intelligence by itself, abstractedly from the decree of wishing to create anything.
33. Though I am unworthy to know the order which He followed, or which we, as men, are enabled to perceive in the decree of creation, his Majesty nevertheless deigned to take notice of a request, which I made in this regard.
I petitioned Him to make known to me the place which was held by the Mother of God and our Queen in the divine intelligence; and, as well as I can, I will state what He answered me and manifested to me and I will also say something of the order which I perceived by the help of God in these ideas.
I divide them according to moments or instants, for it is impossible to accommodate the knowledge of this divine science to our capacity in any other way.
This science is called the science of vision, constituting the divine ideas or images of the creatures, which God decreed to call into existence and which are a production of his mind.
By them He knows creatures with an infinitely more precise knowledge, than we can ever have of them.
34. Although this divine knowledge is one, most simple and indivisible, nevertheless, since the things which I see are many, and since there is a certain order, by which some are first and some come after, it is necessary to divide the knowledge of God’s intelligence and the knowledge of his will into many instants, or into many different acts, according as they correspond to the diverse orders of created things.
For as some of the creatures hold their existence because of others, there is a dependence of one upon the other.
Accordingly we say that God intended and decreed this before that, the one on account of the other; and that if He had not desired or included in the science of vision the one, He would not have desired the other.
But by this way of speaking, we must not try to convey the meaning that God placed many acts of intelligence, or of the will; rather we must intend merely to indicate, that the creatures are dependent on each other and that they succeed one another.
In order to be able to comprehend the manner of creation more easily, we apply the order of things as we see them objectively, to the acts of the divine intelligence and will in creating them.