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.
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.
