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The City of God

Chapter 31.--Of the Seventh Day, in Which Completeness and Repose are Celebrated.

But, on the seventh day (i.e., the same day repeated seven times, which number is also a perfect one, though for another reason), the rest of God is set forth, and then, too, we first hear of its being hallowed. So that God did not wish to hallow this day by His works, but by His rest, which has no evening, for it is not a creature; so that, being known in one way in the Word of God, and in another in itself, it should make a twofold knowledge, daylight and dusk (day and evening). Much more might be said about the perfection of the number seven, but this book is already too long, and I fear lest I should seem to catch at an opportunity of airing my little smattering of science more childishly than profitably. I must speak, therefore, in moderation and with dignity, lest, in too keenly following "number," I be accused of forgetting "weight" and "measure." Suffice it here to say, that three is the first whole number that is odd, four the first that is even, and of these two, seven is composed. On this account it is often put for all numbers together, as, "A just man falleth seven times, and riseth up again," ¹ --that is, let him fall never so often, he will not perish (and this was meant to be understood not of sins, but of afflictions conducing to lowliness). Again, "Seven times a day will I praise Thee," ² which elsewhere is expressed thus, "I will bless the Lord at all times." ³ And many such instances are found in the divine authorities, in which the number seven is, as I said, commonly used to express the whole, or the completeness of anything. And so the Holy Spirit, of whom the Lord says, "He will teach you all truth," ⁴ is signified by this number. ⁵ In it is the rest of God, the rest His people find in Him. For rest is in the whole, i.e., in perfect completeness, while in the part there is labor. And thus we labor as long as we know in part; "but when that which is perfect is come, then that which is in part shall be done away." ⁶ It is even with toil we search into the Scriptures themselves. But the holy angels, towards whose society and assembly we sigh while in this our toilsome pilgrimage, as they already abide in their eternal home, so do they enjoy perfect facility of knowledge and felicity of rest. It is without difficulty that they help us; for their spiritual movements, pure and free, cost them no effort.

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De civitate Dei (CCSL)

Caput XXXI: De die septimo, in quo plenitudo et requies commendatur.

In septimo autem die, id est eodem die septiens repetito, qui numerus etiam ipse alia ratione perfectus est, dei requies commendatur, in qua primum sanctificatio sonat. ita deus noluit istum diem in ullis suis operibus sanctificare, sed in requie sua, quae non habet uesperam; neque enim ulla creatura est, ut etiam ipsa aliter in dei uerbo, aliter in se cognita faciat aliam uelut diurnam, aliam uelut uespertinam notitiam. de septenarii porro numeri perfectione dici quidem plura possunt; sed et liber iste iam prolixus est, et uereor ne occasione conperta scientiolam nostram leuiter magis quam utiliter iactare uelle uideamur. habenda est itaque ratio moderationis atque grauitatis, ne forte, cum de numero multum loquimur, mensuram et pondus neglegere iudicemur. hoc itaque satis sit admonere, quod totus inpar primus numerus ternarius est, totus par quaternarius; ex quibus duobus septenarius constat. ideo pro uniuerso saepe ponitur, sicuti est: septiens cadet iustus, et resurget; id est: quotienscumque ceciderit, non peribit; quod non de iniquitatibus, sed de tribulationibus ad humilitatem perducentibus intellegi uoluit: et: septiens in die laudabo te; quod alibi alio modo dictum est: semper laus eius in ore meo; et multa huiusmodi in diuinis auctoritatibus reperiuntur, in quibus septenarius numerus, ut dixi, pro cuiusque rei uniuersitate poni solet. propter hoc eodem saepe numero significatur spiritus sanctus, de quo dominus ait: docebit uos omnem ueritatem. ibi requies dei, qua requiescitur in deo. in toto quippe, id est in plena perfectione, requies; in parte autem labor. ideo laboramus, quamdiu ex parte scimus, sed cum uenerit quod perfectum est, quod ex parte est euacuabitur. hinc est quod etiam scripturas istas cum labore rimamur. sancti uero angeli quorum societati et congregationi in hac peregrinatione laboriosissima suspiramus, sicut habent permanendi aeternitatem, ita cognoscendi facilitatem et requiescendi felicitatem. sine difficultate quippe nos adiuuant, quoniam spiritalibus motibus puris et liberis non laborant.