ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— EIGHTH POST

 

Chapter XXVIII.—The Words, “In the Beginning,” And, “The Heaven and the Earth,” Are Differently Understood.

38. But others, to whom these words are no longer a nest, but shady fruit-bowers, see the fruits concealed in them, fly around rejoicing, and chirpingly search and pluck them. For they see when they read or hear these words, O God, that all times past and future are surmounted by Thy eternal and stable abiding, and still that there is no temporal creature which Thou hast not made. And by Thy will, because it is that which Thou art, Thou hast made all things, not by any changed will, nor by a will which before was not,—not out of Thyself, in Thine own likeness, the form of all things, but out of nothing, a formless unlikeness which should be formed by Thy likeness (having recourse to Thee the One, after their settled capacity, according as it has been given to each thing in his kind), and might all be made very good; whether they remain around Thee, or, being by degrees removed in time and place, make or undergo beautiful variations. These things they see, and rejoice in the light of Thy truth, in the little degree they here may.

39. Again, another of these directs his attention to that which is said, “In the beginning God made the heaven and the earth,” and beholdeth Wisdom,—the Beginning, because It also speaketh unto us. Another likewise directs his attention to the same words, and by “beginning” understands the commencement of things created; and receives it thus,—In the beginning He made, as if it were said, He at first made. And among those who understand “In the beginning” to mean, that “in Thy Wisdom Thou hast created heaven and earth,” one believes the matter out of which the heaven and earth were to be created to be there called “heaven and earth;” another, that they are natures already formed and distinct; another, one formed nature, and that a spiritual, under the name of heaven, the other formless, of corporeal matter, under the name of earth. But they who under the name of “heaven and earth” understand matter as yet formless, out of which were to be formed heaven and earth, do not themselves understand it in one manner; but one, that matter out of which the intelligible and the sensible creature were to be completed; another, that only out of which this sensible corporeal mass was to come, holding in its vast bosom these visible and prepared natures. Nor are they who believe that the creatures already set in order and arranged are in this place called heaven and earth of one accord; but the one, both the invisible and visible; the other, the visible only, in which we admire the luminous heaven and darksome earth, and the things that are therein.

Chapter XXIX.—Concerning the Opinion of Those Who Explain It “At First He Made.”

40. But he who does not otherwise understand, “In the beginning He made,” than if it were said, “At first He made,” can only truly understand heaven and earth of the matter of heaven and earth, namely, of the universal, that is, intelligible and corporeal creation. For if he would have it of the universe. as already formed, it might rightly be asked of him: “If at first God made this, what made He afterwards?” And after the universe he will find nothing; thereupon must he, though unwilling, hear, “How is this first, if there is nothing afterwards?” But when he says that God made matter first formless, then formed, he is not absurd if he be but able to discern what precedes by eternity, what by time, what by choice, what by origin. By eternity, as God is before all things; by time, as the flower is before the fruit; by choice, as the fruit is before the flower; by origin, as sound is before the tune. Of these four, the first and last which I have referred to are with much difficulty understood; the two middle very easily. For an uncommon and too lofty vision it is to behold, O Lord, Thy Eternity, immutably making things mutable, and thereby before them. 

Who is so acute of mind as to be able without great labour to discover how the sound is prior to the tune, because a tune is a formed sound; and a thing not formed may exist, but that which existeth not cannot be formed? So is the matter prior to that which is made from it; not prior because it maketh it, since itself is rather made, nor is it prior by an interval of time. For we do not as to time first utter formless sounds without singing, and then adapt or fashion them into the form of a song, just as wood or silver from which a chest or vessel is made. Because such materials do by time also precede the forms of the things which are made from them; but in singing this is not so. For when it is sung, its sound is heard at the same time; seeing there is not first a formless sound, which is afterwards formed into a song. For as soon as it shall have first sounded it passeth away; nor canst thou find anything of it, which being recalled thou canst by art compose. 

And, therefore, the song is absorbed in its own sound, which sound of it is its matter. Because this same is formed that it may be a tune; and therefore, as I was saying, the matter of the sound is prior to the form of the tune, not before through any power of making it a tune; for neither is a sound the composer of the tune, but is sent forth from the body and is subjected to the soul of the singer, that from it he may form a tune. Nor is it first in time, for it is given forth together with the tune; nor first in choice, for a sound is not better than a tune, since a tune is not merely a sound, but a beautiful sound. But it is first in origin, because the tune is not formed that it may become a sound, but the sound is formed that it may become a tune. By this example, let him who is able understand that the matter of things was first made, and called heaven and earth, because out of it heaven and earth were made. Not that it was made first in time, because the forms of things give rise to time, but that was formless; but now, in time, it is perceived together with its form. Nor yet can anything be related concerning that matter, unless as if it were prior in time, while it is considered last (because things formed are assuredly superior to things formless), and is preceded by the Eternity of the Creator, so that there might be out of nothing that from which something might be made.

Chapter XXX.—In the Great Diversity of Opinions, It Becomes All to Unite Charity and Divine Truth.

41. In this diversity of true opinions let Truth itself beget concord; and may our God have mercy upon us, that we may use the law lawfully, the end of the commandment, pure charity. And by this if any one asks of me, “Which of these was the meaning of Thy servant Moses?” these were not the utterances of my confessions, should I not confess unto Thee, “I know not;” and yet I know that those opinions are true, with the exception of those carnal ones concerning which I have spoken what I thought well. However, these words of Thy Book affright not those little ones of good hope, treating few of high things in a humble fashion, and few things in varied ways. But let all, whom I acknowledge to see and speak the truth in these words, love one another, and equally love Thee, our God, fountain of truth,—if we thirst not for vain things, but for it; yea, let us so honour this servant of Thine, the dispenser of this Scripture, full of Thy Spirit, as to believe that when Thou revealedst Thyself to him, and he wrote these things, he intended that which in them chiefly excels both for light of truth and fruitfulness of profit.

Chapter XXXI.—Moses is Supposed to Have Perceived Whatever of Truth Can Be Discovered in His Words.

42. Thus, when one shall say, “He [Moses] meant as I do,” and another, “Nay, but as I do,” I suppose that I am speaking more religiously when I say, “Why not rather as both, if both be true?” And if there be a third truth, or a fourth, and if any one seek any truth altogether different in those words, why may not he be believed to have seen all these, through whom one God hath tempered the Holy Scriptures to the senses of many, about to see therein things true but different? I certainly,—and I fearlessly declare it from my heart,—were I to write anything to have the highest authority, should prefer so to write, that whatever of truth any one might apprehend concerning these matters, my words should re-echo, rather than that I should set down one true opinion so clearly on this as that I should exclude the rest, that which was false in which could not offend me. Therefore am I unwilling, O my God, to be so headstrong as not to believe that from Thee this man [Moses] hath received so much. He, surely, when he wrote those words, perceived and thought whatever of truth we have been able to discover, yea, and whatever we have not been able, nor yet are able, though still it may be found in them.

Chapter XXXII.—First, the Sense of the Writer is to Be Discovered, Then that is to Be Brought Out Which Divine Truth Intended.

43. Finally, O Lord, who art God, and not flesh and blood, if man doth see anything less, 

can anything lie hid from “Thy good Spirit,” who shall “lead me into the land of uprightness,” which Thou Thyself, by those words, wert about to reveal to future readers, although he through whom they were spoken, amid the many interpretations that might have been found, fixed on but one? Which, if it be so, let that which he thought on be more exalted than the rest. But to us, O Lord, either point out the same, or any other true one which may be pleasing unto Thee; so that whether Thou makest known to us that which Thou didst to that man of Thine, or some other by occasion of the same words, yet Thou mayest feed us, not error deceive us. Behold, O Lord my God, how many things we have written concerning a few words,—how many, I beseech Thee! What strength of ours, what ages would suffice for all Thy books after this manner? Permit me, therefore, in these more briefly to confess unto Thee, and to select some one true, certain, and good sense, that Thou shall inspire, although many senses offer themselves, where many, indeed, I may; this being the faith of my confession, that if I should say that which Thy minister felt, rightly and profitably, this I should strive for; the which if I shall not attain, yet I may say that which Thy Truth willed through Its words to say unto me, which said also unto him what It willed.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— SEVENTH POST

 

Chapter XXV.—It Behoves Interpreters, When Disagreeing Concerning Obscure Places, to Regard God the Author of Truth, and the Rule of Charity.

34. Let no one now trouble me by saying, Moses thought not as you say, but as I say.” For should he ask me, “Whence knowest thou that Moses thought this which you deduce from his words?” I ought to take it contentedly, and reply perhaps as I have before, or somewhat more fully should he be obstinate. But when he says, “Moses meant not what you say, but what I say,” and yet denies not what each of us says, and that both are true, O my God, life of the poor, in whose bosom there is no contradiction, pour down into my heart Thy soothings, that I may patiently bear with such as say this to me; not because they are divine, and because they have seen in the heart of Thy servant what they say, but because they are proud, and have not known the opinion of Moses, but love their own,—not because it is true, but because it is their own. Otherwise they would equally love another true opinion, as I love what they say when they speak what is true; not because it is theirs, but because it is true, and therefore now not theirs because true. But if they therefore love that because it is true, it is now both theirs and mine, since it is common to all the lovers of truth. But because they contend that Moses meant not what I say, but I what they themselves say, this I neither like nor love; because, though it were so, yet that rashness is not of knowledge, but of audacity; and not vision, but vanity brought it forth. And therefore, O Lord, are Thy judgments to be dreaded, since Thy truth is neither mine, nor his, nor another’s, but of all of us, whom Thou publicly callest to have it in common, warning us terribly not to hold it as specially for ourselves, lest we be deprived of it. For whosoever claims to himself as his own that which Thou appointed to all to enjoy, and desires that to be his own which belongs to all, is forced away from what is common to all to that which is his own—that is, from truth to falsehood. For he that “speaketh a lie, speaketh of his own.” 

35. Hearken, O God, Thou best Judge! Truth itself, hearken to what I shall say to this gainsayer; hearken, for before Thee I say it, and before my brethren who use Thy law lawfully, to the end of charity; hearken and behold what I shall say to him, if it be pleasing unto Thee. For this brotherly and peaceful word do I return unto him: “If we both see that that which thou sayest is true, and if we both see that what I say is true, where, I ask, do we see it? Certainly not I in thee, nor thou in me, but both in the unchangeable truth itself, which is above our minds.” When, therefore, we may not contend about the very light of the Lord our God, why do we contend about the thoughts of. our neighbour, which we cannot so see as incommutable truth is seen; when, if Moses himself had appeared to us and said, “This I meant,” not so should we see it, but believe it? Let us not, then, “be puffed up for one against the other,” above that which is written; let us love the Lord our God with all our heart, with all our soul, and with all our mind, and our neighbour as ourself. As to which two precepts of charity, unless we believe that Moses meant whatever in these books he did mean, we shall make God a liar when we think otherwise concerning our fellow-servants’ mind than He hath taught us. Behold, now, how foolish it is, in so great an abundance of the truest opinions which can be extracted from these words, rashly to affirm which of them Moses particularly meant; and with pernicious contentions to offend charity itself, on account of which he hath spoken all the things whose words we endeavour to explain!

Chapter XXVI.—What He Might Have Asked of God Had He Been Enjoined to Write the Book of Genesis.

36. And yet, O my God, Thou exaltation of my humility, and rest of my labour, who hearest my confessions, and forgivest my sins, since Thou commandest me that I should love my neighbour as myself, I cannot believe that Thou gavest to Moses, Thy most faithful servant, a less gift than I should wish and desire for myself from Thee, had I been born in his time, and hadst Thou placed me in that position that through the service of my heart and of my tongue those books might be distributed, which so long after were to profit all nations, and through the whole world, from so great a pinnacle of authority, were to surmount the words of all false and proud teachings. I should have wished truly had I then been Moses (for we all come from the same mass; and what is man, saving that Thou art mindful of him?). I should then, had I been at that time what he was, and enjoined by Thee to write the book of Genesis, have wished that such a power of expression and such a method of arrangement should be given me, that they who cannot as yet understand how God creates might not reject the words as surpassing their powers; and they who are already able to do this, would find, in what true opinion soever they had by thought arrived at, that it was not passed over in the few words of Thy servant; and should another man by the light of truth have discovered another, neither should that fail to be found in those same words.

Chapter XXVII.—The Style of Speaking in the Book of Genesis is Simple and Clear.

37. For as a fountain in a limited space is more plentiful, and affords supply for more streams over larger spaces than any one of those streams which, after a wide interval, is derived from the same fountain; so the narrative of Thy dispenser, destined to benefit many who were likely to discourse thereon, does, from a limited measure of language, overflow into streams of clear truth, whence each one may draw out for himself that truth which he can concerning these subjects,—this one that truth, that one another, by larger circumlocutions of discourse. For some, when they read or hear these words, think that God as a man or some mass gifted with immense power, by some new and sudden resolve, had, outside itself, as if at distant places, created heaven and earth, two great bodies above and below, wherein all things were to be contained. And when they hear, God said, Let it be made, and it was made, they think of words begun and ended, sounding in times and passing away, after the departure of which that came into being which was commanded to be; and whatever else of the kind their familiarity with the world would suggest. In whom, being as yet little ones, while their weakness by this humble kind of speech is carried on as if in a mother’s bosom, their faith is healthfully built up, by which they have and hold as certain that God made all natures, which in wondrous variety their senses perceive on every side. Which words, if any one despising them, as if trivial, with proud weakness shall have stretched himself beyond his fostering cradle, he will, alas, fall miserably. Have pity, O Lord God, lest they who pass by trample on the unfledged bird; and send Thine angel, who may restore it to its nest that it may live until it can fly.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— SIXTH POST

 

Chapter XXI.—Of the Explanation of the Words, “The Earth Was Invisible.”

30. And as concerns the understanding of the following words, out of all those truths he selected one to himself, who saith, “But the earth was invisible and without form, and darkness was upon the deep,”—that is, “That corporeal thing, which God made, was as yet the formless matter of corporeal things, without order, without light.” He taketh another, who saith, “But the earth was invisible and without form, and darkness was upon the deep,”—that is, “This whole, which is called heaven and earth, was as yet formless and darksome matter, out of which the corporeal heaven and the corporeal earth were to be made, with all things therein which are known to our corporeal senses.” He, another, who saith, “But the earth was invisible and without form, and darkness was upon the deep,”—that is, “This whole, which is called heaven and earth, was as yet a formless and darksome matter, out of which were to be made that intelligible heaven, which is otherwise called the heaven of heavens, and the earth, namely, the whole corporeal nature, under which name may also be comprised this corporeal heaven,—that is, from which every invisible and visible creature would be created.” He, another, who saith, “But the carth was invisible and without form, and darkness was upon the deep,”—“The Scripture called not that formlessness by the name of heaven and earth, but that formlessness itself,” saith he, “already was, which he named the earth invisible and formless and the darksome deep, of which he had said before, that God had made the heaven and the earth, namely, the spiritual and corporeal creature.” He, another, who saith, “But the earth was invisible and formless, and darkness was upon the deep,”—that is, “There was already a formless matter, whereof the Scripture before said, that God had made heaven and earth, namely, the entire corporeal mass of the world, divided into two very great parts, the superior and the inferior, with all those familiar and known creatures which are in them.”

Chapter XXII.—He Discusses Whether Matter Was from Eternity, or Was Made by God.

31. For, should any one endeavour to contend against these last two opinions, thus,—“If you will not admit that this formlessness of matter appears to be called by the name of heaven and earth, then there was something which God had not made out of which He could make heaven and earth; for Scripture hath not told us that God made this matter, unless we understand it to be implied in the term of heaven and earth, or of earth only, when it is said, ‘In the beginning God created heaven and earth,’ as that which follows, but the earth was invisible and formless, although it was pleasing to him so to call the formless matter, we may not yet understand any but that which God made in that text which hath been already written, ‘God made heaven and earth.’” The maintainers of either one or the other of these two opinions which we have put last will, when they have heard these things, answer and say, “We deny not indeed that this formless matter was created by God, the God of whom are all things, very good; for, as we say that that is a greater good which is created and formed, so we acknowledge that that is a minor good which is capable of creation and form, but yet good. But yet the Scripture hath not declared that God made this formlessness, any more than it hath declared many other things; as the ‘Cherubim,’ and ‘Seraphim,’ and those of which the apostle distinctly speaks, ‘Thrones,’ ‘Dominions,’ ‘Principalities,’ ‘Powers,’ all of which it is manifest God made. Or if in that which is said, ‘He made heaven and earth,’ all things are comprehended, what do we say of the waters upon which the Spirit of God moved? For if they are understood as incorporated in the word earth, how then can formless matter be meant in the term earth when we see the waters so beautiful? Or if it be so meant, why then is it written that out of the same formlessness the firmament was made and called heaven, and yet it is not written that the waters were made? For those waters, which we perceive flowing in so beautiful a manner, remain not formless and invisible. But if, then, they received that beauty when God said, Let the water which is under the firmament be gathered together, so that the gathering be the very formation, what will be answered concerning the waters which are above the firmament, because if formless they would not have deserved to receive a seat so honourable, nor is it written by what word they were formed? If, then, Genesis is silent as to anything that God has made, which, however, neither sound faith nor unerring understanding doubteth that God hath made, let not any sober teaching dare to say that these waters were co-eternal with God because we find them mentioned in the book of Genesis; but when they were created, we find not. Why—truth instructing us—may we not understand that that formless matter, which the Scripture calls the earth invisible and without form, and the darksome deep, have been made by God out of nothing, and therefore that they are not co-eternal with Him, although that narrative hath failed to tell when they were made?”

Chapter XXIII.—Two Kinds of Disagreements in the Books to Be Explained.

32. These things, therefore, being heard and perceived according to my weakness of apprehension, which I confess unto Thee, O Lord, who knowest it, I see that two sorts of differences may arise when by signs anything is related, even by true reporters,—one concerning the truth of the things, the other concerning the meaning of him who reports them. For in one way we inquire, concerning the forming of the creature, what is true; but in another, what Moses, that excellent servant of Thy faith, would have wished that the reader and hearer should understand by these words. As for the first kind, let all those depart from me who imagine themselves to know as true what is false. And as for the other also, let all depart from me who imagine Moses to have spoken things that are false. But let me be united in Thee, O Lord, with them, and in Thee delight myself with them that feed on Thy truth, in the breadth of charity; and let us approach together unto the words of Thy book, and in them make search for Thy will, through the will of Thy servant by whose pen Thou hast dispensed them.

Chapter XXIV.—Out of the Many True Things, It is Not Asserted Confidently that Moses Understood This or That.

33. But which of us, amid so many truths which occur to inquirers in these words, understood as they are in different ways, shall so discover that one interpretation as to confidently say “that Moses thought this,” and “that in that narrative he wished this to be understood,” as confidently as he says “that this is true,” whether he thought this thing or the other? For behold, O my God, I Thy servant, who in this book have vowed unto Thee a sacrifice of confession, and beseech Thee that of Thy mercy I may pay my vows unto Thee, behold, can I, as I confidently assert that Thou in Thy immutable word hast created all things, invisible and visible, with equal confidence assert that Moses meant nothing else than this when he wrote, “In the beginning God created. the heaven and the earth.” No. Because it is not as clear to me that this was in his mind when he wrote these things, as I see it to be certain in Thy truth. For his thoughts might be set upon the very beginning of the creation when he said, “In the beginning;” and he might wish it to be understood that, in this place, “the heaven and the earth” were no formed and perfected nature, whether spiritual or corporeal, but each of them newly begun, and as yet formless. Because I see, that which-soever of these had been said, it might have been said truly; but which of them he may have thought in these words, I do not so perceive. Although, whether it were one of these, or some other meaning which has not been mentioned by me, that this great man saw in his mind when he used these words, I make no doubt but that he saw it truly, and expressed it suitably.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— FIFTH POST

 

Chapter XVI.—He Wishes to Have No Intercourse with Those Who Deny Divine Truth.

23. With such as grant that all these things which Thy truth indicates to my mind are true, I desire to confer a little before Thee, O my God. For let those who deny these things bark and drown their own voices with their clamour as much as they please; I will endeavour to persuade them to be quiet, and to suffer Thy word to reach them. But should they be unwilling, and should they repel me, I beseech, O my God, that Thou “be not silent to me.” Do Thou speak truly in my heart, for Thou only so speakest, and I will send them away blowing upon the dust from without, and raising it up into their own eyes; and will myself enter into my chamber, and sing there unto Thee songs of love,—groaning with groaning unutterable in my pilgrimage, and remembering Jerusalem, with heart raised up towards it,

Jerusalem my country, Jerusalem my mother, and Thyself, the Ruler over it, the Enlightener, the Father, the Guardian, the Husband, the chaste and strong delight, the solid joy, and all good things ineffable, even all at the same time, because the one supreme and true Good. And I will not be turned away until Thou collect all that I am, from this dispersion and deformity, into the peace of that very dear mother, where are the first-fruits of my spirit, whence these things are assured to me, and Thou conform and confirm it for ever, my God, my Mercy. But with reference to those who say not that all these things which are true and false, who honour Thy Holy Scripture set forth by holy Moses, placing it, as with us, on the summit of an authority to be followed, and yet who contradict us in some particulars, I thus speak: Be Thou, O our God, judge between my confessions and their contradictions.

Chapter XVII.—He Mentions Five Explanations of the Words of Genesis I. I.

24. For they say, “Although these things be true, yet Moses regarded not those two things, when by divine revelation he said, ‘In the beginning God created the heaven and the earth.’ Under the name of heaven he did not indicate that spiritual or intellectual creature which always beholds the face of God; nor under the name of earth, that shapeless matter.” “What then?” “That man,” say they, “meant as we say; this it is that he declared by those words.” “What is that?” “By the name of heaven and earth,” say they, “did he first wish to set forth, universally and briefly, all this visible world, that afterwards by the enumeration of the days he might distribute, as if in detail, all those things which it pleased the Holy Spirit thus to reveal. For such men were that rude and carnal people to which he spoke, that he judged it prudent that only those works of God as were visible should be entrusted to them.” They agree, however, that the earth invisible and formless, and the darksome deep (out of which it is subsequently pointed out that all these visible things, which are known to all, were made and set in order during those “days”), may not unsuitably be understood of this formless matter.

25. What, now, if another should say “That this same formlessness and confusion of matter was first introduced under the name of heaven and earth, because out of it this visible world, with all those natures which most manifestly appear in it, and which is wont to be called by the name of heaven and earth, was created and perfected”? But what if another should say, that “That invisible and visible nature is not inaptly called heaven and earth; and that consequently the universal creation, which God in His wisdom hath made,—that is, ‘in the begining,’—was comprehended under these two words. Yet, since all things have been made, not of the substance of God, but out of nothing (because they are not that same thing that God is, and there is in them all a certain mutability, whether they remain, as doth the eternal house of God, or be changed, as are the soul and body of man), therefore, that the common matter of all things invisible and visible,—as yet shapeless, but still capable of form,—out of which was to be created heaven and earth (that is, the invisible and visible creature already formed), was spoken of by the same names by which the earth invisible and formless and the darkness upon the deep would be called; with this difference, however, that the earth invisible and formless is understood as corporeal matter, before it had any manner of form, but the darkness upon the deep as spiritual matter, before it was restrained at all of its unlimited fluidity, and before the enlightening of wisdom.”

26. Should any man wish, he may still say, “That the already perfected and formed natures, invisible and visible, are not signified under the name of heaven and earth when it is read, ‘In the beginning God created the heaven and the earth;’ but that the yet same formless beginning of things, the matter capable of being formed and made, was called by these names, because contained in it there were these confused things not as yet distinguished by their qualities and forms, the which now being digested in their own orders, are called heaven and earth, the former being the spiritual, the latter the corporeal creature.”

Chapter XVIII.—What Error is Harmless in Sacred Scripture.

27. All which things having been heard and considered, I am unwilling to contend about words, for that is profitable to nothing but to the subverting of the hearers. But the law is good to edify, if a man use it lawfully; for the end of it “is charity out of a pure heart, and of a good conscience, and of faith unfeigned.” And well did our Master know, upon which two commandments He hung all the Law and the Prophets. And what doth it hinder me, O my God, Thou light of my eyes in secret, while ardently confessing these things,—since by these words many things may be understood, all of which are yet true,—what, I say, doth it hinder me, should I think otherwise of what the writer thought than some other man thinketh? Indeed, all of us who read endeavour to trace out and to understand that which he whom we read wished to convey; and as we believe him to speak truly, we dare not suppose that he has spoken anything which we either know or suppose to be false. Since, therefore, each person endeavours to understand in the Holy Scriptures that which the writer understood, what hurt is it if a man understand what Thou, the light of all true-speaking minds, dost show him to be true although he whom he reads understood not this, seeing that he also understood a Truth, not, however, this Truth?

Chapter XIX.—He Enumerates the Things Concerning Which All Agree.

28. For it is true, O Lord, that Thou hast made heaven and earth; it is also true, that the Beginning is Thy Wisdom, in Which Thou hast made all things. It is likewise true, that this visible world hath its own great parts, the heaven and the earth, which in a short compass comprehends all made and created natures. It is also true, that everything mutable sets before our minds a certain want of form, whereof it taketh a form, or is changed and turned. It is true, that that is subject to no times which so cleaveth to the changeless form as that, though it be mutable, it is not changed. It is true, that the formlessness, which is almost nothing, cannot have changes, of times. It is true, that that of which anything is made may by a certain mode of speech be called by the name of that thing which is made of it; whence that formlessness of which heaven and earth were made might it be called “heaven and earth.” It is true, that of all things having form, nothing is nearer to the formless than the earth and the deep. It is true, that not only every created, and formed thing, but also whatever is capable of creation and of form, Thou hast made, “by whom are all things.” It is true, that everything that is formed from that which is formless was formless before it was formed.

Chapter XX.—Of the Words, “In the Beginning,” Variously Understood.

29. From all these truths, of which they doubt not whose inner eye Thou hast granted to see such things, and who immoveably believe Moses, Thy servant, to have spoken in the spirit of truth; from all these, then, he taketh one who saith, “In the beginning God created the heaven and the earth,”—that is, “In His Word, co-eternal with Himself, God made the intelligible and the sensible, or the spiritual and corporeal creature.” He taketh another, who saith, “In the beginning God created the heaven and the earth,”—that is, “In His Word, co-eternal with Himself, God made the universal mass of this corporeal world, with all those manifest and known natures which it containeth.” He, another, who saith, “In the beginning God created the heaven and the earth,” that is, “In His Word, co-eternal with Himself, God made the formless matter of the spiritual and corporeal creature.” He, another, who saith, “In the beginning God created the heaven and the earth,”—that is, “In His Word, co-eternal with Himself, God made the formless matter of the corporeal creature, wherein heaven and earth lay as yet confused, which being now distinguished and formed, we, at this day, see in the mass of this world.” He, another, who saith, “In the beginning God created heaven and earth,”—that is, “In the very beginning of creating and working, God made that formless matter confusedly containing heaven and earth, out of which, being formed, they now stand out, and are manifest, with all the things that are in them.”

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— FOURTH POST

 

Chapter XIV.—Of the Depth of the Sacred Scripture, and Its Enemies.

17. Wonderful is the depth of Thy oracles, whose surface is before us, inviting the little ones; and yet wonderful is the depth, O my God, wonderful is the depth. It is awe to look into it; and awe of honour, and a tremor of love. The enemies thereof I hate vehemently. Oh, if Thou wouldest slay them with Thy two-edged sword, that they be not its enemies! For thus do I love, that they should be slain unto themselves that they may live unto Thee. But behold others not reprovers, but praisers of the book of Genesis,—“The Spirit of God,” say they, “Who by His servant Moses wrote these things, willed not that these words should be thus understood. He willed not that it should be understood as Thou sayest, but as we say.” Unto whom, O God of us all, Thyself being Judge, do I thus answer.

Chapter XV.—He Argues Against Adversaries Concerning the Heaven of Heavens.

18. “Will you say that these things are false, which, with a strong voice, Truth tells me in my inner ear, concerning the very eternity of the Creator, that His substance is in no wise changed by time, nor that His will is separate from His substance? Wherefore, He willeth not one thing now, another anon, but once and for ever He willeth all things that He willeth; not again and again, nor now this, now that; nor willeth afterwards what He willeth not before, nor willeth not what before He willed. Because such a will is mutable and no mutable thing is eternal; but our God is eternal. Likewise He tells me, tells me in my inner ear, that the expectation of future things is turned to sight when they have come; and this same sight is turned to memory when they have passed. Moreover, all thought which is thus varied is mutable, and nothing mutable is eternal; but our God is eternal.” These things I sum up and put together, and I find that my God, the eternal God, hath not made any creature by any new will, nor that His knowledge suffereth anything transitory.

19. What, therefore, will ye say, ye objectors? Are these things false? “No,” they say. “What is this? Is it false, then, that every nature already formed, or matter formable, is only from Him who is supremely good, because He is supreme? . . . . Neither do we deny this,” say they. “What then? Do you deny this, that there is a certain sublime creature, clinging with so chaste a love with the true and truly eternal God, that although it be not co-eternal with Him, yet it separateth itself not from Him, nor floweth into any variety and vicissitude of times, but resteth in the truest contemplation of Him only?” Since Thou, O God, showest Thyself unto him, and sufficest him, who loveth Thee as much as Thou commandest, and, therefore, he declineth not from Thee, nor toward himself. This is the house of God, not earthly, nor of any celestial bulk corporeal, but a spiritual house and a partaker of Thy eternity, because without blemish for ever. For Thou hast made it fast for ever and ever; Thou hast given it a law, which it shall not pass. Nor yet is it co-eternal with Thee, O God, because not without beginning, for it was made.

20. For although we find no time before it, for wisdom was created before all things,—not certainly that Wisdom manifestly co-eternal and equal unto Thee, our God, His Father, and by Whom all things were created, and in Whom, as the Beginning, Thou createdst heaven and earth; but truly that wisdom which has been created, namely, the intellectual nature, which, in the contemplation of light, is light. For this, although created, is also called wisdom. But as great as is the difference between the Light which enlighteneth and that which is enlightened, so great is the difference between the Wisdom that createth and that which hath been created; as between the Righteousness which justifieth, and the righteousness which has been made by justification. For we also are called Thy righteousness; for thus saith a certain servant of Thine: “That we might be made the righteousness of God in Him.” Therefore, since a certain created wisdom was created before all things, the rational and intellectual mind of that chaste city of Thine, our mother which is above, and is free, and “eternal in the heavens” (in what heavens, unless in those that praise Thee, the “heaven of heavens,” because this also is the “heaven of heavens,” which is the Lord’s)—although we find not time before it, because that which hath been created before all things also precedeth the creature of time, yet is the Eternity of the Creator Himself before it, from Whom, having been created, it took the beginning, although not of time,—for time as yet was not,—yet of its own very nature.

21. Hence comes it so to be of Thee, our God, as to be manifestly another than Thou, and not the Self-same. Since, although we find time not only not before it, but not in it (it being proper ever to behold Thy face, nor is ever turned aside from it, wherefore it happens that it is varied by no change), yet is there in it that mutability itself whence it would become dark and cold, but that, clinging unto Thee with sublime love, it shineth and gloweth from Thee like a perpetual noon. O house, full of light and splendour! I have loved thy beauty, and the place of the habitation of the glory of my Lord, thy builder and owner. Let my wandering sigh after thee; and I speak unto Him that made thee, that He may possess me also in thee, seeing He hath made me likewise. “I have gone astray, like a lost sheep;” yet upon the shoulders of my Sheperd, thy builder, I hope that I may be brought back to thee.

22. “What say ye to me, O ye objectors whom I was addressing, and who yet believe that Moses was the holy servant of God, and that his books were the oracles of the Holy Ghost? Is not this house of God, not indeed co-eternal with God, yet, according to its measure, eternal in the heavens, where in vain you seek for changes of times, because you will not find them? For that surpasseth all extension, and every revolving space of time, to which it is ever good to cleave fast to God.” “It is,” say they. “What, therefore, of those things which my heart cried out unto my God, when within it heard the voice of His praise, what then do you contend is false? Or is it because the matter was formless, wherein, as there was no form, there was no order? But where there was no order there could not be any change of times; and yet this ‘almost nothing,’ inasmuch as it was not altogether nothing, was verily from Him, from Whom is whatever is, in what state soever anything is.” “This also,” say they, “we do not deny.”

Chapter XVI.—He Wishes to Have No Intercourse with Those Who Deny Divine Truth.

23. With such as grant that all these things which Thy truth indicates to my mind are true, I desire to confer a little before Thee, O my God. For let those who deny these things bark and drown their own voices with their clamour as much as they please; I will endeavour to persuade them to be quiet, and to suffer Thy word to reach them. But should they be unwilling, and should they repel me, I beseech, O my God, that Thou “be not silent to me.” Do Thou speak truly in my heart, for Thou only so speakest, and I will send them away blowing upon the dust from without, and raising it up into their own eyes; and will myself enter into my chamber, and sing there unto Thee songs of love,—groaning with groaning unutterable in my pilgrimage, and remembering Jerusalem, with heart raised up towards it, Jerusalem my country, Jerusalem my mother, and Thyself, the Ruler over it, the Enlightener, the Father, the Guardian, the Husband, the chaste and strong delight, the solid joy, and all good things ineffable, even all at the same time, because the one supreme and true Good. And I will not be turned away until Thou collect all that I am, from this dispersion and deformity, into the peace of that very dear mother, where are the first-fruits of my spirit, whence these things are assured to me, and Thou conform and confirm it for ever, my God, my Mercy. But with reference to those who say not that all these things which are true and false, who honour Thy Holy Scripture set forth by holy Moses, placing it, as with us, on the summit of an authority to be followed, and yet who contradict us in some particulars, I thus speak: Be Thou, O our God, judge between my confessions and their contradictions.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— THIRD POST

 

Chapter XI.—What May Be Discovered to Him by God.

11. Already hast Thou told me, O Lord, with a strong voice, in my inner ear, that Thou art eternal, having alone immortality. Since Thou art not changed by any shape or motion, nor is Thy will altered by times, because no will which changes is immortal. This in Thy sight is clear to me, and let it become more and more clear, I beseech Thee; and in that manifestation let me abide more soberly under Thy wings. Likewise hast Thou said to me, O Lord, with a strong voice, in my inner ear, that Thou hast made all natures and substances, which are not what Thou Thyself art, and yet they are; and that only is not from Thee which is not, and the motion of the will from Thee who art, to that which in a less degree is, because such motion is guilt and sin; and that no one’s sin doth either hurt Thee, or disturb the order of Thy rule, either first or last. This, in Thy sight, is clear to me and let it become more and more clear, I beseech Thee; and in that manifestation let me abide more soberly under Thy wings.

12. Likewise hast Thou said to me, with a strong voice, in my inner ear, that that creature, whose will Thou alone art, is not co-eternal unto Thee, and which, with a most persevering purity drawing its support from Thee, doth, in place and at no time, put forth its own mutability; and Thyself being ever present with it, unto whom with its entire affection it holds itself, having no future to expect nor conveying into the past what it remembereth, is varied by no change, nor extended into any times. O blessed one,—if any such there be,—in clinging unto Thy Blessedness; blest in Thee, its everlasting Inhabitant and its Enlightener! Nor do I find what the heaven of heavens, which is the Lord’s, can be better called than Thine house, which contemplateth Thy delight without any defection of going forth to another; a pure mind, most peacefully one, by that stability of peace of holy spirits, the citizens of Thy city “in the heavenly places,” above these heavenly places which are seen.

13. Whence the soul, whose wandering has been made far away, may understand, if now she thirsts for Thee, if now her tears have become bread to her, while it is daily said unto her “Where is thy God?” if she now seeketh of Thee one thing, and desireth that she may dwell in Thy house all the days of her life. And what is her life but Thee? And what are Thy days but Thy eternity, as Thy years which fail not, because Thou art the same? Hence, therefore, can the soul, which is able, understand how far beyond all times Thou art eternal; when Thy house, which has not wandered from Thee, although it be not co-eternal with Thee, yet by continually and unfailingly clinging unto Thee, suffers no vicissitude of times. This in Thy sight is clear unto me, and may it become more and more clear unto me, I beseech Thee; and in this manifestation may I abide more soberly under Thy wings.

14. Behold, I know not what shapelessness there is in those changes of these last and lowest creatures. And who shall tell me, unless it be some one who, through the emptiness of his own heart, wanders and is staggered by his own fancies? Who, unless such a one, would tell me that (all figure being diminished and consumed), if the formlessness only remain, through which the thing was changed and was turned from one figure into another, that that can exhibit the changes of times? For surely it could not be, because without the change of motions times are not, and there is no change where there is no figure.

Chapter XII.—From the Formless Earth God Created Another Heaven and a Visible and Formed Earth.

15. Which things considered as much as Thou givest, O my God, as much as Thou excitest me to “knock,” and as much as Thou openest unto me when I knock, two things I find which Thou hast made, not within the compass of time, since neither is co-eternal with Thee. One, which is so formed that, without any failing of contemplation, without any interval of change, although changeable, yet not changed, it may fully enjoy Thy eternity and unchangeableness; the other, which was so formless, that it had not that by which it could be changed from one form into another, either of motion or of repose, whereby it might be subject unto time. But this Thou didst not leave to be formless, since before all days, in the beginning Thou createdst heaven and earth,—these two things of which I spoke. But the earth was invisible and without form, and darkness was upon the deep. By which words its shapelessness is conveyed unto us, that by degrees those minds may be drawn on which cannot wholly conceive the privation of all form without coming to nothing,—whence another heaven might be created, and another earth visible and well-formed, and water beautifully ordered, and whatever besides is, in the formation of this world, recorded to have been, not without days, created; because such things are so that in them the vicissitudes of times may take place, on account of the appointed changes of motions and of forms.

Chapter XIII.—Of the Intellectual Heaven and Formless Earth, Out of Which, on Another Day, the Firmament Was Formed.

16. Meanwhile I conceive this, O my God, when I hear Thy Scripture speak, saying, In the beginning God made heaven and earth; but the earth was invisible and without form, and darkness was upon the deep, and not stating on what day Thou didst create these things. Thus, meanwhile, do I conceive, that it is on account of that heaven of heavens, that intellectual heaven, where to understand is to know all at once,—not “in part,” not “darkly,” not “through a glass,” but as a whole, in manifestation, “face to face;” not this thing now, that anon, but (as has been said) to know at once without any change of times; and on account of the invisible and formless earth, without any change of times; which change is wont to have “this thing now, that anon,” because, where there is no form there can be no distinction between “this” or “that;”—it is, then, on account of these two,—a primitively formed, and a wholly formless; the one heaven, but the heaven of heavens, the other earth, but the earth invisible and formless;—on account of these two do I meanwhile conceive that Thy Scripture said without mention of days, “In the beginning God created the heaven and the earth.” For immediately it added of what earth it spake. And when on the second day the firmament is recorded to have been created, and called heaven, it suggests to us of which heaven He spake before without mention of days.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII— SECOND POST

 

Chapter VII.—Out of Nothing God Made Heaven and Earth.

7. And whence and in what manner was this, unless from Thee, from whom are all things, in so far as they are? But by how much the farther from Thee, so much the more unlike unto Thee; for it is not distance of place. Thou, therefore, O Lord, who art not one thing in one place, and otherwise in another, but the Self-same, and the Self-same, and the Self-same, Holy, Holy, Holy, Lord God Almighty, didst in the beginning, which is of Thee, in Thy Wisdom, which was born of Thy Substance, create something, and that out of nothing. For Thou didst create heaven and earth, not out of Thyself, for then they would be equal to Thine Only-begotten, and thereby even to Thee; and in no wise would it be right that anything should be equal to Thee which was not of Thee. And aught else except Thee there was not whence Thou mightest create these things, O God, One Trinity, and Trine Unity; and, therefore, out of nothing didst Thou create heaven and earth,—a great thing and a small, because Thou art Almighty and Good, to make all things good, even the great heaven and the small earth. Thou wast, and there was nought else from which Thou didst create heaven and earth; two such things, one near unto Thee, the other near to nothing,—one to which Thou shouldest be superior, the other to which nothing should be inferior.

Chapter VIII.—Heaven and Earth Were Made “In the Beginning;” Afterwards the World, During Six Days, from Shapeless Matter.

8. But that heaven of heavens was for Thee, O Lord; but the earth, which Thou hast given to the sons of men, to be seen and touched, was not such as now we see and touch. For it was invisible and “without form,” and there was a deep over which there was not light; or, darkness was over the deep, that is, more than in the deep. For this deep of waters, now visible, has, even in its depths, a light suitable to its nature, perceptible in some manner unto fishes and creeping things in the bottom of it. But the entire deep was almost nothing, since hitherto it was altogether formless; yet there was then that which could be formed. For Thou, O Lord, hast made the world of a formless matter, which matter, out of nothing, Thou hast made almost nothing, out of which to make those great things which we, sons of men, wonder at. For very wonderful is this corporeal heaven, of which firmament, between water and water, the second day after the creation of light, Thou saidst, Let it be made, and it was made. Which firmament Thou calledst heaven, that is, the heaven of this earth and sea, which Thou madest on the third day, by giving a visible shape to the formless matter which Thou madest before all days. For even already hadst Thou made a heaven before all days, but that was the heaven of this heaven; because in the beginning Thou hadst made heaven and earth. But the earth itself which Thou hadst made was formless matter, because it was invisible and without form, and darkness was upon the deep. Of which invisible and formless earth, of which formlessness, of which almost nothing, Thou mightest make all these things of which this changeable world consists, and yet consisteth not; whose very changeableness appears in this, that times can be observed and numbered in it. Because times are made by the changes of things, while the shapes, whose matter is the invisible earth aforesaid, are varied and turned.

Chapter IX.—That the Heaven of Heavens Was an Intellectual Creature, But that the Earth Was Invisible and Formless Before the Days that It Was Made.

9. And therefore the Spirit, the Teacher of Thy servant when He relates that Thou didst in the Beginning create heaven and earth, is silent as to times, silent as to days. For, doubtless, that heaven of heavens, which Thou in the Beginning didst create, is some intellectual creature, which, although in no wise co-eternal unto Thee, the Trinity, is yet a partaker of Thy eternity, and by reason of the sweetness of that most happy contemplation of Thyself, doth greatly restrain its own mutability, and without any failure, from the time in which it was created, in clinging unto Thee, surpasses all the rolling change of times. But this shapelessness—this earth invisible and without form—has not itself been numbered among the days. For where there is no shape nor order, nothing either cometh or goeth; and where this is not, there certainly are no days, nor any vicissitude of spaces of times.

Chapter X.—He Begs of God that He May Live in the True Light, and May Be Instructed as to the Mysteries of the Sacred Books.

10. Oh, let Truth, the light of my heart, not my own darkness, speak unto me! I have descended to that, and am darkened. But thence, even thence, did I love Thee. I went astray, and remembered Thee. I heard Thy voice behind me bidding me return, and scarcely did I hear it for the tumults of the unquiet ones. And now, behold, I return burning and panting after Thy fountain. Let no one prohibit me; of this will I drink, and so have life. Let me not be my own life; from myself have I badly lived,—death was I unto myself; in Thee do I revive. Do Thou speak unto me; do Thou discourse unto me. In Thy books have I believed, and their words are very deep.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XII—FIRST POST

 

Book XII.

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He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture.

Chapter I .—The Discovery of Truth is Difficult, But God Has Promised that He Who Seeks Shall Find.

1. My heart, O Lord, affected by the words of Thy Holy Scripture, is much busied in this poverty of my life; and therefore, for the most part, is the want of human intelligence copious in language, because inquiry speaks more than discovery, and because demanding is longer than obtaining, and the hand that knocks is more active than the hand that receives. We hold the promise; who shall break it? “If God be for us, who can be against us?” “Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.” These are Thine own promises; and who need fear to be deceived where the Truth promiseth?

Chapter II.—Of the Double Heaven,—The Visible, and the Heaven of Heavens.

2. The weakness of my tongue confesseth unto Thy Highness, seeing that Thou madest heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), Thou hast made. But where is that heaven of heavens, O Lord, of which we hear in the words of the Psalm, The heaven of heavens are the Lord’s, but the earth hath He given to the children of men? Where is the heaven, which we behold not, in comparison of which all this, which we behold, is earth? For this corporeal whole, not as a whole everywhere, hath thus received its beautiful figure in these lower parts, of which the bottom is our earth; but compared with that heaven of heavens, even the heaven of our earth is but earth; yea, each of these great bodies is not absurdly called earth, as compared with that, I know not what manner of heaven, which is the Lord’s, not the sons’ of men.

Chapter III.—Of the Darkness Upon the Deep, and of the Invisible and Formless Earth.

3. And truly this earth was invisible and formless, and there was I know not what profundity of the deep upon which there was no light, because it had no form. Therefore didst Thou command that it should be written, that darkness was upon the face of the deep; what else was it than the absence of light? For had there been light, where should it have been save by being above all, showing itself aloft, and enlightening? Darkness therefore was upon it, because the light above was absent; as silence is there present where sound is not. And what is it to have silence there, but not to have sound there? Hast not Thou, O Lord, taught this soul which confesseth unto Thee? Hast not Thou taught me, O Lord, that before Thou didst form and separate this formless matter, there was nothing, neither colour, nor figure, nor body, nor spirit? Yet not altogether nothing; there was a certain formlessness without any shape.

Chapter IV.—From the Formlessness of Matter, the Beautiful World Has Arisen.

4. What, then, should it be called, that even in some ways it might be conveyed to those of duller mind, save by some conventional word? But what, in all parts of the world, can be found nearer to a total formlessness than the earth and the deep? For, from their being of the lowest position, they are less beautiful than are the other higher parts, all transparent and shining. Why, therefore, may I not consider the formlessness of matter—which Thou hadst created without shape, whereof to make this shapely world—to be fittingly intimated unto men by the name of earth invisible and formless?

Chapter V.—What May Have Been the Form of Matter.

5. So that when herein thought seeketh what the sense may arrive at, and saith to itself, “It is no intelligible form, such as life or justice, because it is the matter of bodies; nor perceptible by the senses, because in the invisible and formless there is nothing which can be seen and felt;—while human thought saith these things to itself, it may endeavour either to know it by being ignorant, or by knowing it to be ignorant.

Chapter VI.—He Confesses that at One Time He Himself Thought Erroneously of Matter.

6. But were I, O Lord, by my mouth and by my pen to confess unto Thee the whole, whatever Thou hast taught me concerning that matter, the name of which hearing beforehand, and not understanding (they who could not understand it telling me of it), I conceived it as having innumerable and varied forms. And therefore did I not conceive it; my mind revolved in disturbed order foul and horrible “forms,” but yet “forms;” and I called it formless, not that it lacked form, but because it had such as, did it appear, my mind would turn from, as unwonted and incongruous, and at which human weakness would be disturbed. But even that which I did conceive was formless, not by the privation of all form, but in comparison of more beautiful forms; and true reason persuaded me that I ought altogether to remove from it all remnants of any form whatever, if I wished to conceive matter wholly without form; and I could not. 

For sooner could I imagine that that which should be deprived of all form was not at all, than conceive anything between form and nothing,—neither formed, nor nothing, formless, nearly nothing. And my mind hence ceased to question my spirit, filled (as it was) with the images of formed bodies, and changing and varying them according to its will; and I applied myself to the bodies themselves, and looked more deeply into their mutability, by which they cease to be what they had been, and begin to be what they were not; and this same transit from form unto form I have looked upon to be through some formless condition, not through a very nothing; but I desired to know, not to guess. And if my voice and my pen should confess the whole unto Thee, whatsoever knots Thou hast untied for me concerning this question, who of my readers would endure to take in the whole? Nor yet, therefore, shall my heart cease to give Thee honour, and a song of praise, for those things which it is not able to express. For the mutability of mutable things is itself capable of all those forms into which mutable things are changed. And this mutability, what is it? Is it soul? Is it body? Is it the outer appearance of soul or body? Could it be said, “Nothing were something,” and “That which is, is not,” I would say that this were it; and yet in some manner was it already, since it could receive these visible and compound shapes.

ST. AURELIUS AUGUSTIN BISHOP OF HIPPO—BOOK XI— EIGHTH POST

 

Chapter XXVIII.—Time in the Human Mind, Which Expects, Considers, and Remembers.

37. But how is that future diminished or consumed which as yet is not? Or how doth the past, which is no longer, increase, unless in the mind which enacteth this there are three things done? For it both expects, and considers, and remembers, that that which it expecteth, through that which it considereth, may pass into that which it remembereth. Who, therefore, denieth that future things as yet are not? But yet there is already in the mind the expectation of things future. And who denies that past things are now no longer? But, however, there is still in the mind the memory of things past. And who denies that time present wants space, because it passeth away in a moment? But yet our consideration endureth, through which that which may be present may proceed to become absent. Future time, which is not, is not therefore long; but a “long future” is “a long expectation of the future.” Nor is time past, which is now no longer, long; but a long past is “a long memory of the past.”

38. I am about to repeat a psalm that I know. Before I begin, my attention is extended to the whole; but when I have begun, as much of it as becomes past by my saying it is extended in my memory; and the life of this action of mine is divided between my memory, on account of what I have repeated, and my expectation, on account of what I am about to repeat; yet my consideration is present with me, through which that which was future may be carried over so that it may become past. Which the more it is done and repeated, by so much (expectation being shortened) the memory is enlarged, until the whole expectation be exhausted, when that whole action being ended shall have passed into memory. And what takes place in the entire psalm, takes place also in each individual part of it, and in each individual syllable: this holds in the longer action, of which that psalm is perchance a portion; the same holds in the whole life of man, of which all the actions of man are parts; the same holds in the whole age of the sons of men, of which all the lives of men are parts.

Chapter XXIX.—That Human Life is a Distraction But that Through the Mercy of God He Was Intent on the Prize of His Heavenly Calling.

39. But “because Thy loving-kindness is better than life,” behold, my life is but a distraction, and Thy right hand upheld me in my Lord, the Son of man, the Mediator between Thee, The One, and us the many,—in many distractions amid many things,—that through Him I may apprehend in whom I have been apprehended, and may be recollected from my old days, following The One, forgetting the things that are past; and not distracted, but drawn on, not to those things which shall be and shall pass away, but to those things which are before, not distractedly, but intently, I follow on for the prize of my heavenly calling, where I may hear the voice of Thy praise, and contemplate Thy delights, neither coming nor passing away. But now are my years spent in mourning. And Thou, O Lord, art my comfort, my Father everlasting. But I have been divided amid times, the order of which I know not; and my thoughts, even the inmost bowels of my soul, are mangled with tumultuous varieties, until I flow together unto Thee, purged and molten in the fire of Thy love.

Chapter XXX.—Again He Refutes the Empty Question, “What Did God Before the Creation of the World?”

40. And I will be immoveable, and fixed in Thee, in my mold, Thy truth; nor will I endure the questions of men, who by a penal disease thirst for more than they can hold, and say, “What did God make before He made heaven and earth?” Or, “How came it into His mind to make anything, when He never before made anything?” Grant to them, O Lord, to think well what they say, and to see that where there is no time, they cannot say “never.” What, therefore, He is said “never to have made,” what else is it but to say, that in no time was it made? Let them therefore see that there could be no time without a created being, and let them cease to speak that vanity. Let them also be extended unto those things which are before, and understand that thou, the eternal Creator of all times, art before all times, and that no times are co-eternal with Thee, nor any creature, even if there be any creature beyond all times

Chapter XXXI.—How the Knowledge of God Differs from that of Man.

41. O Lord my God, what is that secret place of Thy mystery, and how far thence have the consequences of my transgressions cast me? Heal my eyes, that I may enjoy Thy light. Surely, if there be a mind, so greatly abounding in knowledge and foreknowledge, to which all things past and future are so known as one psalm is well known to me, that mind is exceedingly wonderful, and very astonishing; because whatever is so past, and whatever is to come of after ages, is no more concealed from Him than was it hidden from me when singing that psalm, what and how much of it had been sung from the beginning, what and how much remained unto the end. But far be it that Thou, the Creator of the universe, the Creator of souls and bodies,—far be it that Thou shouldest know all things future and past. Far, far more wonderfully, and far more mysteriously, Thou knowest them. For it is not as the feelings of one singing known things, or hearing a known song, are—through expectation of future words, and in remembrance of those that are past—varied, and his senses divided, that anything happened unto Thee, unchangeably eternal, that is, the truly eternal Creator of minds. As, then, Thou in the Beginning knewest the heaven and the earth without any change of Thy knowledge, so in the Beginning didst Thou make heaven and earth without any distraction of Thy action. Let him who understand confess unto Thee; and let him who understandeth not, confess unto Thee. Oh, how exalted art Thou, and yet the humble in heart are Thy dwelling-place; for Thou raisest up those that are bowed down, and they whose exaltation Thou art fall not.