On the New Creation

On the New Creation A Memra of Twenty-Six On the New Creation, and it is fitting for one on the first day of the new week. A Hymn. Blessed is He who made, turned, and destroyed, and is destined to make again and not again to destroy. One Creator created creation from nothing, and He renews it from fragments to glories. One will established the world, toiling in labor, and He frees it from the servitude of toils. One is the Lord who begins in a labor that has no labor, and He completes it in perfection without deficiency. One is the nature that knows all rational and silent beings, and in the fullness of His love He rests the limits of His signs that are not obliterated. One is the sign that moves the world in visible forms, and is destined to revive it in invisible forms to visible forms. One authority orders the course of the wakeful and the sleeping, and from His treasury He distributes gifts according to their wills. One is the hidden one who conceals His nature and reveals His work, and while He is hidden, His works cry out concerning His hiddenness. His works bear witness to His hiddenness, which is incomprehensible, that from what they were not, they are able to see His eternity. Eternally He exists, and His existence is without beginning, and without end, the will of His works that He made endures. In His eternity, the will of the works He made participates, so that what endures may be witnesses to His eternity.

Amazement is fitting for the one who is, and his work, that as he is, so also is his renewal. It was not for the sake of time that she bore creation, the creator of creation, but that she might preserve in her renewal also for time. With her renewal, times run, behold from when they were, and times pass, and she does not pass from what she is. Without end, the orders of her renewal run, and also the end is complete with her end, and her renewal. Upon her end, the thoughts of my mind are astonished, that I saw that the wonder is greater than the time of her beginning. Her end is a wonder, for it is like her renewal, and I said of the renewal that it is a wonder more than the beginning. The beginning of her establishment is a wonder, that she came to be from nothing, and very much a wonder also is her renewal, that from silence she becomes. In that form that she was from nothing, at the end she becomes something that is a wonder more than the first. It is a wonder for the Good One to renew creation outside, that in her renewal she might stand with him without end. Without end he desired that she be from the beginning, and he fulfills the desire of her love on the day of the end. This will was his from eternity, without beginning, that she be before time was filled, and also forever. He knew this will before everything, and not newly did he will to establish and to perfect the establishment.

It is fitting, very much so, also in the renewal that is after the works, and not a thought of his that is difficult, that he renews when he renews. There is no thought for that thought which is unthinkable, and no will for that will which does not will and yet wills. He would think for himself that which he accomplishes before the accomplishment, and he would will for himself that will which wills and becomes. Not in a new way did he accomplish all that he accomplished and is destined to accomplish, because there was for him everything that was, before it was. In a firm manner he made a beginning for the work of his hands, and in a glorious manner he renewed his labor in the completion of the seasons. Seasons and orders he made for his works, glorious in his work, and his work is not able to say how glorious and ordered it is. Glorious and ordered is the order that he made for the two worlds, giving to one a known season and to the other one eternal. In one he set an order that endures all labors, and he made the other free from labor, giving rest to the laborers. One he filled with the small things of strife that are full of labors, and the other he filled with the joy that has no weariness. After both he looked with a hidden eye at the hiddenness of his treasury, and he ordered them as one who marvels at the knowledge of all. He knew the dwelling of the season that was to be dissolved, and he anticipated its heart by means of the renewal that he confessed to it.

Through confessions he compels her to go toward his knowledge, that which he knows, and she believes that he is able to raise up her fall. As a builder, he takes hold of the building with his hand, sets its structure, and casts his gaze upon the heights. With the hand of the physician, the Lord of the world takes hold of the world, and commands it to rise and be healed from its sickness. Again, from him he gives it a medicine in the form of a remedy, and she drinks from it and is cured of the sickness of mortality. The dead world lives and is healed mysteriously, and learns the order of being healed again in the same works. He prepares a way for her to ascend to the summit of the heights, and sends before him one of his own as a guide. One spirit, then, he sends from the world to another world, to prepare the weary world for the perfect world. As a chief priest, he commands her to enter the holy of holies above, that she might be hidden there from the sins of the weary world. The messenger of the hour takes from all the Lord of all, that which is his portion, and she believes that all that is his portion will be saved. The sacrifice determines when she will be saved from the portion of her sin, and behold, she ascends over the earthly and the heavenly. For that joy, the weary world ascends in sin, that from it she might receive the remission of the sins she sinned against her God. For that spirit, the fortune that he sent before him, she ascends every day, that she might come to await the renewal of her antiquity.

He drives out the darkness of earthly labors from that world by the light of his face. By the light of his countenance he removes the burden of heavy suffering. With the sound of a trumpet he awakens the sleep of ignorance, and he stands up as if from a bed of hard pains. He renews the whole entirely from a rest without weariness, and no place remains in him that is without renewal. The entire creation is renewed in him by that renewal: heaven and earth and everything contained within their boundaries. The rational and the mute live together free from their labors, and they no longer come to the toils of their afflictions. That whole world rests from all its burdens, and there are no members that do not rest in its tranquility. That is the vision that is depicted in the books of the Spirit, and through it the hidden voices of purity are revealed. There is no labor in its tranquility that would disturb our vision in it, and no longer does it suffer from the change of good and evil. There is no distinction between good and evil in that renewal, nor does one hope obscure the meaning of another hope. In it are bound all the meanings of the wakeful and the sleeping, and in it the beginnings and the ends are completed. By its fullness its rays reach the limits of the heavens, and heaven and earth are not governed.

In him they are released from their labors with the flesh, by which the course of the flesh and its agitations cease. The flesh is freed from the weariness of fleshly things, and it is not troubled by the darkness of earthly regions. The liberation of the flesh brings rest from toil to the spiritual ones, and the flesh and the spiritual ones become one in a single conduct. By hidden labors the spirits are wearied in place of the human being, and when they are freed, they see commanders and those commanded. In place of his suffering, now he commands and is also commanded, but when he becomes rich, he no longer commands nor is commanded. In the wealth of immortal life, desire rules, and with him the ministers of the suffering of his life also rejoice. Complete rest, which does not change, receives weariness, and again it does not diminish, nor are the pains on its behalf diminished. The whole creation rejoices with him, and he with all, and they become speakers and spoken to in silence and stillness. His natural and bodily pains cease, and pains are not stirred up nor troubled before him. Sin is extinguished, and death is extinguished for him, and from him departs the harsh debt that he used to offer with him. In his joy, even the rebellious ones of his nature, the magi, rejoice, and they become with him in one will of one Creator. One will rules desire over all and in all, and there is no opponent nor hindrance nor any cessation.

He rejoices and takes counsel with the will that set the crown for him, and he becomes one who dwells in it by the will that gave him a dwelling. The whole dwelling receives from the Father a son who is of the same kind, and he becomes one who gives gifts to the good and rewards to the evil. On the day of his revelation he shows the power of his primacy, and he subdues all and renews all by the force of his authority. For that renewal which is to be in his hands, creation waits, and it is troubled, not knowing when the time of its renewal will be. In the manner of birth pangs, pains strike its sensibility, until it gives birth to the children of life who are immortal. Like a mother who has lost the burden of mortality, that same day relieves her sorrow and removes her mourning. It puts on a new garment, clothed from the hidden sign, and like a bride stands in glory that is indestructible. In great glory she sees how splendid she is, and the sight of her face is not satiated for her own eyes. For that joy is without satiety for those who rejoice in her, and especially for men and angels who served well. Men and watchers dwell and take pleasure in that delight, and they become heirs of blessings without end. Watchers laugh from the service that ceases all, and they are not wearied by the continuous running of the change of times. They rest from the disturbances of their thoughts because of change, and no longer does the troubled desire return in the manner of demons.

The course of the contending ones ceases from their contests, and all of them submit to a single will that sets peace. The demons rest from the frenzy of their blasphemies, and instead of clamor they offer praise, though unwillingly. No longer do they set a table of mockery against man, nor do they stir themselves up to mock the name of the essence. A single will of love becomes for all, with the heavenly and the earthly, the good and the evil. The good and the evil cry out a love that is not to be shaken, and when the good are distinguished by their deeds, they submit in love. In a perfect love, the watchers and man submit to one another, to justify a single praise to a single creator. The good and the evil cry out praise, for they exist, and there is no end to the voice of praise of those who praise. Praise is the thought of the eternal ones, who are eternal in it, and eternity is that which has no cessation and no toil. Without toil, everything that exists is there, and the mouth cannot, as it is mortal, say how it is. How can mortal speech depict in words the conduct of that state which is not mortal? How can a corruptible tongue of flesh form a pattern of that beauty which has no likeness? There is no likeness to that conduct in this conduct, nor any demonstration that shows it clearly.

only to him is it fitting that the silence of his perfection be compared, and he is able to extend over the breadth of the multitude of his glory. His glory, which is hidden, came in words that clothe its simplicity. How glorious and how praiseworthy is the one who finds it! I have seen the praisers who are destined to be praised, and they hold wonder at the multitude of glory that is ineffable. Ineffable is that praise in which the day is, as if a new creation were to come into being in place of the one that exists. It is not that a new creation would be a perfect creation, nor would anything else stand in place of the first. That which was at the beginning from nothing is the being that will be, glorious from the first. It is the nature of spiritual ones that stands in glory, and naturally endures in a state without change. It is the class of bodily ones that inherits life, and in their nature they stand in undying life. For body and soul, the seal of the sealed ones is relaxed, and the restless ones sing glory to renew all. To renew all, the renewed graces repay, so that nothing remains from all that is not renewed. Everything is renewed while not losing its former nature, and everything is changed, and to its change there is no end. The eloquent ones grow rich in blessings that are higher than words, and even the silent ones rest in a order that cannot be disturbed.

The heavens are established in him, in the festival that was ordained in him, while they do not tremble nor are they shaken, with their pillars. The sun and the moon cease the course of their running in him, not as though they cease, but they rest from their courses. From their courses the silent ones rest, without weariness, and they become that light which was in the beginning. The darkness of their spheres turns into light, and in his festival the light of no end is established. Nothing perishes from the lights, nor any growth, nor is anything diminished from the beauty of his light. There is nothing in his festival that destroys anything that is in his festival, nor does that which is without change abide in that which is. That change is difficult for all to be changed, and when it is changed, it abides in an order that is not changed. The air ceases the motion of its slight running, without the suitable need that moves it for the earthly ones. As if in a moment, a breath enters from its changes, and it does not trouble the spiritual ones in their movements. The solidity of its firmness is not sought for the body, nor does it receive loose waters and moisture in the earth. Even the nature of loose waters ceases its flow, and it is not stirred turbulently as before. The motion of the winds does not trouble the loose body, nor does the loose one flow in the order of its outpouring.

they are weary. The deep elements are not changed in their changes, for there is no one who ascends over the change of the elements. There are no elements in that spiritual order, and neither that which serves nor that which is served from its pair. It is one power that holds all without all, and by the power of his power are suspended earths and heavens. By his power he strengthens the speechlessness that is not changed, and the silence that keeps the order of stillness and quiet. In stillness and quiet the silent ones are established in their places, and they are not pursued for the honor of the speakers of the word. The speakers of the word stand by the power that has no end, and there is no end over the end of the silent ones. When the light of the sun is hidden from the place without labor, and when the course of the moon is abundant for the place without sacrifice. When the rising of the stars of light is hidden from their risings, for a place that has no ascent over the light of the lights. For what purpose the movement of the air for the place without ascent, and over what the cold and heat for the place without passions. For what purpose the descent of rain and dew for the place without lacks, and over what sacrifices or festivals for the place without sacrifices. For what the changes of summer and winter for the place without change, or the counting of months and days for the place without end. For what the sowing of seeds and fruits for the place without food, and over what the reptiles and also the animals for the place without conflict.

Why is everything that is edible consumed for naught, to a place that has no need of the power of food? Why are the fortunes and the dispensations that hunt man, where the bound creation is loosed by the mercy of love? Man is bound by the mercy of love in that order, and there is no power to change against the opposite. With man, all toil from every labor ceases, and in that creation everything is preserved without destruction. Man cannot say that he perishes from all that was, for behold, everything in that creation endures and is preserved. In that creation, the light of his brightness endures, not by force but by the order established in it. In that creation, the air of his coldness endures, not as he thinks but in a stillness without change. In that creation, the darkness of his darkness is preserved, not in the order of this distinction but in another. There is no distinction between light and darkness, because there is no sun that separates night from day. And there is no day because there is no toil for the laborer, and no night because there is no rest for the weary. Apart from rest and labors and pains, man lives, for he has no need of the conduct of the world below. The ends of his life are these that were, and in his delight the course of his servitors runs.

The land is freed from the toil of summer and winter, and it is not compelled to produce fruits for those who till it. It abides in that order which was in it at the beginning of creation, and it is not dissolved or corrupted from its constitution. In that constitution with which it was constituted when it was not, it is preserved and the natures that are established in it. With it the natures live, freed from non-existence, and with it they keep the order of rest without change. With it the worn-out seeds rest from germination, so that they have no need of food to be made for their eaters. In it even the germination of all plants ceases, and they no longer grow or become worn out by cultivation. In it the nature of every kind of flower that exists is hidden, and when the need of it is abolished, it itself is not abolished. In it the flowing waters are poured out as they are, while they do not flow or are stirred by the winds of the air. In it the movements of the senses that flow from it are stilled, and they are in rest and silence without disturbance. To it every sound that came from it returns. Gold and precious stone and pearl are buried in it. In it everything enters it and it is with everything, and by its abundance everything is preserved without destruction. In it everything that moves to walk above its surface, beasts and animals and even the flying creature of swift wing.

In it the toil of the seasons ceases, the plowings are stilled, not that they are destroyed, but that they rest from their course. The plowings are stilled, the plowshares rest, and this is a rest that gives peace to the world, not a destruction. There is no destruction in anything that perishes, nor in all of it, for everything turns to the earth and is hidden in it. There is no complete destruction among the rational and the silent, but one rational nature and one silent nature. One that perishes entirely, in body and soul, is that human being who becomes food for the worm. One is lost from the life of rational lives, and he is buried in the grave of the dead, which becomes for the body. In his body and soul that lost one perishes completely, and his loss becomes a spectacle for the whole creation. The whole creation marvels at his ruin, and trembles with compassion, guarding itself from destruction by its compassion. By that one who perishes, it learns the power of its own weakness, to establish itself in compassion, to guard itself by its love, and to renew itself by grace. Through his destruction it sees a spectacle that the living soul, which draws its life from life, does not see. The weak, who cannot be harmed, the soul in its being, the wonder of the hidden one from the silence of the deep of its life. The nature of the spirit is not harmed, nor all of it, and how should it be astonished at the hand of that which becomes by the power of the Creator?

The power of the Creator is that which destroys the soul of a single human being who has learned the taste of how evil is evil in the taste of evil. The evil of that human being teaches all: that if they did not live in mercy, the taste of humanity would not exist. In the mercy that is over all, he shows the power of his goodness, and in the one who is lost, he proclaims the truth of his lamentation. The two teach through the destruction of body and soul that he is good and he is sorrowful, toward the speaking and the silent. The speaking and the deaf learn together concerning both: that his goodness is not diminished, nor his sorrow. In sorrow he condemns that guilty one who condemns himself, so that his compassion may not be at the time of the order. The great order shows all through the lost one, not that he may show, but that he may know that he is worthy of perishing. Not that the power of his sorrow may show, it accomplishes this, but that through it the ladder may ascend, which hopes that in it all may be saved. At the shame of the ladder, that human being perishes completely, who did not understand that in humanity he begins and ends. In the taste he errs from the beginning of the existence of taste, and in humanity he completes his error while not completing. The uncompleted desire of his soul of the bitter soul, in that he destroys himself, a refuge that he seeks in which to hide. In the tower of flesh he erects the dwelling of his bitterness, and his tower falls, and he himself is caught in the snares of the wall.

the fire burns the heat of its own warmth even from the fire, and in the darkness of the one who overcomes, his darkness is for the darknesses. In his evil, his sinews see a new creation, that when it does not feel, its own sufferings are simple, and its sinew is bent. In his sinews, earthly and heavenly ones are astonished, how much he spoke and how much the pursuit of his injustice groaned. Unjustly he acted, that the heavy name might overflow for him, and also the groaning well, justly, his judgment cut off his own. The Creator groans and the judgment that cuts off his own, a small child lives and a multitude dies, that he might make all wise. In groaning, he makes a child for the evil ones who transgressed his commandments, and wisely he gives gifts to the keepers of his love. Wisely he destroys from all a single human being, and mercifully he brings all to life through his life. He gives a sign to speech and to silence, that they might see that the power of everything is able, like the Lord of all. The Lord is he who is over all, and his own is all, speakers and silent ones, and to him alone is the name of being and divinity fitting. He made the being of the creation from nothing, that he might preserve the order of his creatorhood without confusion. The order is great, which renews his creatorhood, that in his unity he might form the brotherhood of his goodness. In his goodness, he shows all in the renewal of all, that all might learn in the folly of the Lord who is over everything.

In his vanity, everything becomes nothing, and the works he performs do not know his vanity. He desires his works to be wise at the end of times, concerning that which does this new creation, and the judge is angry. Through the new creation, the power of his creative nature is learned, which is the one who creates and the one who renews creation in secret. Without desire, they learn from the beginning to set a limit for all, and the power of his divinity is revealed on the day of the end. This is the sign of that new creation at the end, that creation may learn the power of the creator who creates creation. Great is the teaching that creation learns in that new creation, and in it, the wonder of how much it increases beyond what it is. As if it considers nothing the time of that contest, when that sign is changed in this one that is hidden. Even when it is not, when it is good, it is a thought in itself, when it is revealed in the stability of that which is eternal. In the stability of the one without end, it brings forth its likeness, and his goodness is not sated with the mercy of itself. In his goodness, even my thoughts marvel and run in astonishment, and he marvels at himself, that the beautiful one may look upon the beauty of his splendor. Look, beautiful one, and speak to my thoughts, to my thoughts, and begin discourses on a path that from nothing is not seen. On a new path of the renewal of all, their thoughts advanced, and they marveled and wondered how many wonders these are that are beyond.

They stood in wonder, while the good they did not see, that which they saw they hastened and cut off, unable to see the vision they sought. Good hope they placed in the heart, that they might not be confounded, and they began to sin against the thought of that which they sought to liken. A thought I placed in the utterance of my mind, that it might be healed in its opposite, and behold, I desire that I be healed well, that it might become what it is able. The mind is able to see well the beautiful things, and it has nothing that hinders it from becoming what it wills. For the beautiful things you desire to be placed before the beautiful ones, that they might be for the sinners to marvel at beauty in beauties. The beauties of the day of the new creation you placed as you placed, and again you will place, that I might bring a man who will bring the sign of the cross of the Son. Why did the placing of words that fill wonder not have mercy? And why did it not rejoice in the praises that praise it? Wonder and glory filled their eyes for it to rejoice in it. Upon this rejoicing, also a man rejoices in the rejoicing in which they rejoice. In them I run to be conversant without satiety, that I might restrain my heart from the sight of the beauties of the beginning. Through the help of the placing of the thought, I learned that good is the good rejoicing for him who rejoices in it. Come, mind, rejoice rightly in the right things, and place in love the placing of words of the renewal of all. Come, see well how beautiful is the renewal of all, and praise and magnify the renewals of our ancient state.

In the ancient time, the one who bore the world looked, and before his form he placed the day of renewal with its signs. As if for a child, he desired that his likeness be for childhood, that it might not be hidden in the antiquity of the weary people. In the form of an image, he made likenesses that are not seen, and he showed the ear to that hidden one who is concealed in himself. In that ear, he showed the renewal at the end, and when the good was distant, he set its proof in the near things. In the near things, he showed the power of the distant things, and by revelations he taught the order of concealments. In the revelation, he revealed to us concerning the concealment of his divinity, and the tongue of flesh made a herald of his mysteries. With the tongue of flesh, he interpreted to us concerning the future things, in that which passes, flesh hears the fleshly things. To the flesh, he taught a spiritual mystery, and to the ear of flesh, and the fleshly ears listened to a new sound. To the new sound, the ear of the creature listened with the fleshly ears, and again he says, "Which of those who hear knows the meaning of the sound?" The meaning of the sound, do you wish to hear, O hearer? Hear from me and learn that it is a man who is with the sound of the flesh, with humanity. It is a man who is the sound, the spirit in himself, and he is with the man, and he listens to the concealments and interprets them by the hands of the man. As a mediator, he was between man and the Creator, and by the power of his creation, the Lord converses with his creatures.

In the midst of his silence he loosed the seal of the house of all and of all, and he proclaimed in the earth the gospel of the age that does not change. This is the sign that renews all with the Lord of all, and he is the one who shows the new way of the renewal of all. He examined for us concerning the renewal that will be at the end, and he showed us the path of the discipline of faith. He taught us that in him our old age is renewed, and he formed for us a pattern that resembles him mysteriously. In his resurrection he showed the sign to these of ours, that it should not be divided over the mysteries that were confessed to us. He first sent down the sign of mortality, and in his death he ascended and was exalted above death. As with a finger he showed the renewal of his body, that the dead live in the body that became immortal. By this confidence his divine power grew, and in his confidence he formed the demonstration of the renewal of all. The whole creation was renewed with him mysteriously, and in him it is truly renewed at the completion of the sacrifices. In him that renewal will be which is higher than the word, and in him also that knowledge which is unspeakable is spoken. He chose him from all, the Lord of all, as a beginning, that he might fill the place of his sign for the work of his hands. The place of the sign fills all by his revelation, and as in a mirror the creation sees in the senses of his body.

In him the first motions of speech are stirred, and they are not hindered from seeking in the time of the hiddenness of the hidden. The holy temple that holds all becomes for all, and in him the worship of all is offered to the Lord of all. The whole creation enters with him before the Lord of all, and offers him a single confession without division. This is the sign also of his election and his exaltation, that he might be a rest for creatures from their labors. He gave rest to the weary world from its weariness, and through his mouth he drives away from it the cloud of sufferings. On the day of his revelation he reveals the power of his might, and creation beholds the strength of the essence that is adorned in him. From his silence the light of his radiance shines upon all creatures, and there is no deed that does not have a form and is not arrayed in him. The dwelling of all turns its face toward the Lord of all, and they become seeing when he renews all and makes all new. Swiftly he gives his sign to those who are astonished, and the deed hastens to his sign without delay. A single utterance cries out in the earth, and all hear it, and until it is completed, everything is finished and becomes still and is ordered. By that command which called creation from silence at the beginning, he also resembles and renews all by the power of the Lord of all. That is the power which from nothing made everything; it renews through him the heavens and the earth, the speaking and the mute.

Eloquent and mute alike are freed from toil and from change, and they no longer labor nor are they wearied by labors. He begins in him that renewal which is indestructible, and he completes it in the perfection that has no end. He was before in the lives that are cast down from the heights, and he gives power to give life even to the last. The immortal inherits mortality, and by his inheritance he makes flesh and spirits partners. In his inheritance it is written that we shall be as he is, a true thing and not false, the covenant of his words. The spirits saw the manifest truth through the earth, and they rejoiced and praised him who was revealed in it, the truth of his hiddenness. They raised a voice of praise in the earth, the throngs of the height, for the hidden one to show his love openly to the sons of his house. His great love revealed to the passers-by through the Son of Man, and taught that there is nothing among creatures greater than the Son of Man. The greatest of the great ones whose hands made the Son of Man, and behold, he fills in him the order of the service of the ministers. Creation worships his greatness as a lord, and honors him because of the power that is mingled in him. The power of the Creator desired to raise him to the height of his name, and behold, he is named with a name that has no other likeness. The creature has no name of the creator, nor any at all, and this wonder that is equal is made for the name of the creator.

His creation is honored, the Creator creates a creation in this renewal, and he takes from it something and its honor in his glory. From it, that man who was in these things is separated, and in his honor every people is honored with the Creator. From it, his soul is separated from the spirits and the senses, and they are brought near to him in life and in exaltation. From it, his body is separated from all destructible bodies, and he lives by the taste of the body and of unity. And from all creatures, there is in him a separation at the beginning of life, and in his exaltation, also the exaltation of the whole creation. As if something from the creatures were lost, for behold, everything is complete and preserved in one of the kinds. As if it were possible that when the beginning begins in glory, the body from which the beginning came remains in form. Do not listen, do not divide the love of all, and do not close the perfect body from its equality. Do not dispute how this can be; believe that the power of the Creator can do everything. To the power of the Creator, everything hidden and revealed is easy, and it is not hindered when it wishes to do something. To the Creator, this is fitting, that he does thus, and it was done according to the will of his love until he does it. Not newly does he choose a man for the renewal of all, for he had chosen him until he created the creation at the beginning.

With his being, she was in this renewal, not that she was, but from him she was not hidden. Without beginning, he established for himself this decree, and he was as he is after the sacrifice. And if thus she is also true as she is, she is not divided over the action of his being from anything. From anything, he is the being that brings all into existence, and in him are hidden all the things that were when they were. He created the world as from his side, the Just One created it, and he renewed it before he examined its renewal. With a new sign, his renewal to the will of his love desires in the living, and he taught the order of his stability and his creativity. He taught us in these things that he does, because how much he loves us and how much honor he has in his praises. He loves us because he knew that we would labor for him, and he renews us and makes many who are not equal. They are not equal, and as much as one says they are not equal, that they might take a high rank and rise above what is made. The Creator is not compared with creatures, and let it not be wondered that he makes his likeness through the one who brings. One from the people desired his will and desired good in him, and placed his will by means of his will to spread all. By his will he placed the divine will, and there is no will that is not in him, extending willfully.

In him the world of the sacrifice is established, and that which is without end. And he governs the earthly and the heavenly. He sows everything from the treasury of him who wills in him, and he arranges everything according to the will of him who sets the order. He arranges all and gives life to all, except the son of the race. And while he is a human, he has a divine rank. His nature teaches that he is high above the rank of the mystery, and he also testifies that he is high, his rank from his foundation. Come then, marvel at the rank that has reached the race of the Son, and repay the favor to him who raised the height of his name. Come then, wonder at the power of the authority of the son of humanity, who renews all and judges all like the Lord. Come then, be astonished at him when he is revealed from the horn of his being, that he shines from silence and hides the light in his light. Come then, remember that descent which descended to earth, and opens and ascends while with him is the whole creation. The whole creation, it is said, ascends with his ascent, in that crowns and seals are bound in his body and his soul. Come then, be pleased with that pleasure which pleases us, and interpret for us that meaning which explains to us. In love, preserve the abundance of the life of that renewal, which is not troubled when heaven and earth are renewed.