1. The former books, although they bear the title ‘On Consideration’, have very much in them relating to action, inasmuch as they teach or admonish that some things should be not only considered, but also done. But the present book will treat of Consideration only. For the things which are above you—and that is our topic—do not call for action, but for contemplation. It is impossible to take a part in those things which in one sense ever are, and ever will be: some of which, moreover, ever have been. And I would have you, my dear Eugenius, wisest of men, shrewdly observe what I am going to say, namely, that your consideration goes from home as often as it turns from the things above to the visible things below, whether these have to be studied with a view to knowledge, or sought for use, or administered and performed in the discharge of duty. Still, if your consideration so engages in the things below as to seek the things above, it is not banished far. Consideration thus employed is a returning home. That is a higher and worthier use of things present, when, according to the wisdom of Paul, 'the invisible things of God are clearly seen, being perceived through the things that are made.'1 The citizens, doubtless, have no need of the ladder; exiles have, as the author of the words I have quoted himself observed; for, although he said that things invisible are clearly seen through things visible, he significantly added, 'from the created world.'2 And, indeed, what need of steps for him who is already on the throne? Consideration is one of the 'creatures' of heaven, and is equipped for deeper insight into the things of heaven. It sees the Word, and in the Word the things made through the Word. It has no need to beg the knowledge of the Maker from the things which have been made. For even to gain a knowledge of these things, it does not descend to them: it sees them where they are far better seen than in themselves. Hence it is that to reach them Consideration does not seek the medium of the senses: it perceives them immediately, and is self-percipient. That is the best sort of vision when you lack nothing, when you have your heart's desire, and find contentment in yourself. Otherwise, you run some risk of seeking satisfaction elsewhere, and this is to fall beneath the standard of perfection, and enjoy less freedom.
2. And why should you want the lower things? Is it not absurd and unworthy of you? Clearly, by longing for the things below, you do some wrong to the things above: though I admit that mortal man will never be guiltless of such wrongdoing until the time come when he will have escaped into the freedom of the sons of God. For they will all then be taught of God,3 and without the medium of any creature will be blessed in God alone. This will be a returning home, when we leave the country of our bodies and reach the realm of spirits—I mean our God, the Mighty Spirit, the great abiding place of the spirits of the blessed. There is no place here for the intrusion of sense or imagination; this realm is truth, it is wisdom, virtue, eternity, the highest good. For a while we are absent from it; our present abode is a valley, the vale of tears, where the senses have dominion, and Consideration is an exile: where the bodily sense freely and powerfully manifests itself, but the eye of the spirit is veiled in darkness. What wonder, then, if Consideration, being a foreigner, needs a native's help? And in passing through time to eternity the traveller is to be congratulated who has been able to win for himself the indispensable services of the citizens; using them, not delighting in them; compelling them, though not master of them; demanding them, not begging for them.