Book I
Chapter III


God is wholly everywhere, 
and is not by parts contained 
by the Creature
CAPIUNT ergone te caelum et terra, quoniam tu imples ea? an imples et restat, quoniam non te capiunt? et quo refundis quidquid impleto caelo et terra restat ex te? an non opus habes, ut quoquam continearis, qui contines omnia, quoniam quae imples continendo imples? non enim vasa, quae te plena sunt, stabilem te faciunt, quia etsi frangantur non effunderis. et cum effunderis super nos, non tu iaces, sed erigis nos, nec tu dissiparis, sed colligis nos. sed quae imples omnia, te toto imples omnia. an quia non possunt te totum capere omnia, partem tui capiunt et eandem partem simul omnia capiunt? an singulas singula et maiores maiora, minores minora capiunt? ergo est aliqua pars tua maior, aliqua minor? an ubique totus es et res nulla te totum capit?


 Do therefore the heaven and earth contain thee, seeing thou fihlest them? Or dost thou fill them, and there yet remains an overplus of thee, because they are not able to comprehend thee? If so, into what dost thou pour whatsoever remaineth of thee after heaven and earth are filled? Is it not that thou hast no need to be contained by something, thou who containest all things; seeing that what thou fihlest, by containing them thou fillest. For those vessels which are full of thee, add no stability to thee; for were they broken, thou art not shed out: and when thou art shed upon us, thou art not spilt, but thou raisest us up; nor art thou scattered, but thou gatherest up us: but thou who fillest all, with thy whole self dost thou fill them all. Or because these things cannot contain all of thee, do they receive a part of thee; and do all at once receive the same part of thee? Or, several capacities, several parts; and greater things, greater parts; and less, lesser? Is therefore one part of thee greater, or another lesser? Or art thou all everywhere, and nothing contains thee wholly?