things and (in the angelic nature) the essence of things invisible; for the rational creature may be said to be unformed until it take form through turning unto its Creator, whereby it gains beauty and blessedness from Him through the conversion which is of love. Thus the matter of every corporeal thing which God afterwards made, existed from the time of His first creation, and likewise the image of everything invisible. For although new souls are still created every day, their image existed previously in the angelic spirits.
Then God made light, the unformed material of which He had created in the beginning.
"And at the very moment when light was visibly and corporeally separated from darkness, the good angels were invisibly set apart from the wicked angels who were falling in the darkness of sin. The good were illumined and converted to the light of righteousness, that they might be light and not darkness. Thus we ought to perceive a consonance in the works of God, the visible work conforming to the issue of the invisible in such wise that the Wisdom which worked in both may in the former instruct by an example and in the latter execute judgment."
The severance of light from darkness is the material example of how God executes judgment in dividing the good from the evil. In this visible work of God a "sacrament" is discernible, since every soul, so long as it is in sin, is in darkness and confusion. All the visible works of God offer spiritual lessons (spiritualia praeferunt documenta). They have sacramental qualities, and yet are not perfected and completed sacraments, as will hereafter appear from Hugo's definition.
Following the order of creation, Hugo now speaks of the firmament which God set in the midst of the waters to divide them:
"He who believes that this was made for his sake will not look for the reason of it outside of himself. For it all was made in the image of the world within him; the earth which is below, is the sensual nature of man, and the heaven above is the purity of his intelligence quickening to immortal life."
The rational and unseen are a world as well as the material and visible. The sacramental quality of the
