Great is the power of memory, a fearful thing, O my God, a deep and boundless manifoldness; and this thing is the mind, and this am I myself. What am I then, O my God? What nature am I? A life various and manifold, and exceeding immense. Behold in the plains, and caves, and caverns of my memory, innumerable and innumerably full of innumerable kinds of things, either through images, as all bodies; or by actual presence, as the arts; or by certain notions or impressions, as the affections of the mind, which, even when the mind doth not feel, the memory retaineth, while yet whatsoever is in the memory is also in the mind- over all these do I run, I fly; I dive on this side and on that, as far as I can, and there is no end. So great is the force of memory, so great the force of life, even in the mortal life of man. What shall I do then, O Thou my true life, my God? I will pass even beyond this power of mine which is called memory: yea, I will pass beyond it, that I may approach unto Thee, O sweet Light. What sayest Thou to me? See, I am mounting up through my mind towards Thee who abidest above me. Yea, I now will pass beyond this power of mine which is called memory, desirous to arrive at Thee, whence Thou mayest be arrived at; and to cleave unto Thee, whence one may cleave unto Thee. For even beasts and birds have memory; else could they not return to their dens and nests, nor many other things they are used unto: nor indeed could they be used to any thing, but by memory. I will pass then beyond memory also, that I may arrive at Him who hath separated me from the four-footed beasts and made me wiser than the fowls of the air, I will pass beyond memory also, and where shall I find Thee, Thou truly good and certain sweetness? And where shall I find Thee? If I find Thee without my memory, then do I not retain Thee in my memory. And how shall I find Thee, if I remember Thee not?

For the woman that had lost her groat, and sought it with a light; unless she had remembered it, she had never found it. For when it was found, whence should she know whether it were the same, unless she remembered it? I remember to have sought and found many a thing; and this I thereby know, that when I was seeking any of them, and was asked, "Is this it?" "Is that it?" so long said I "No," until that were offered me which I sought. Which had I not remembered (whatever it were) though it were offered me, yet should I not find it, because I could not recognise it. And so it ever is, when we seek and find any lost thing. Notwithstanding, when any thing is by chance lost from the sight, not from the memory (as any visible body), yet its image is still retained within, and it is sought until it be restored to sight; and when it is found, it is recognised by the image which is within: nor do we say that we have found what was lost, unless we recognise it; nor can we recognise it, unless we remember it. But this was lost to the eyes, but retained in the memory.

But what when the memory itself loses any thing, as falls out when we forget and seek that we may recollect? Where in the end do we search, but in the memory itself? and there, if one thing be perchance offered instead of another, we reject it, until what we seek meets us; and when it doth, we say, "This is it"; which we should not unless we recognised it, nor recognise it unless we remembered it. Certainly then we had forgotten it. Or, had not the whole escaped us, but by the part whereof we had hold, was the lost part sought for; in that the memory felt that it did not carry on together all which it was wont, and maimed, as it were, by the curtailment of its ancient habit, demanded the restoration of what it missed? For instance, if we see or think of some one known to us, and having forgotten his name, try to recover it; whatever else occurs, connects itself not therewith; because it was not wont to be thought upon together with him, and therefore is rejected, until that present itself, whereon the knowledge reposes equably as its wonted object. And whence does that present itself, but out of the memory itself? for even when we recognise it, on being reminded by another, it is thence it comes. For we do not believe it as something new, but, upon recollection, allow what was named to be right. But were it utterly blotted out of the mind, we should not remember it, even when reminded. For we have not as yet utterly forgotten that, which we remember ourselves to have forgotten. What then we have utterly forgotten, though lost, we cannot even seek after.

How then do I seek Thee, O Lord? For when I seek Thee, my God, I seek a happy life. I will seek Thee, that my soul may live. For my body liveth by my soul; and my soul by Thee. How then do I seek a happy life, seeing I have it not, until I can say, where I ought to say it, "It is enough"? How seek I it? By remembrance, as though I had forgotten it, remembering that I had forgotten it? Or, desiring to learn it as a thing unknown, either never having known, or so forgotten it, as not even to remember that I had forgotten it? is not a happy life what all will, and no one altogether wills it not? where have they known it, that they so will it? where seen it, that they so love it? Truly we have it, how, I know not. Yea, there is another way, wherein when one hath it, then is he happy; and there are, who are blessed, in hope. These have it in a lower kind, than they who have it in very deed; yet are they better off than such as are happy neither in deed nor in hope. Yet even these, had they it not in some sort, would not so will to be happy, which that they do will, is most certain. They have known it then, I know not how, and so have it by some sort of knowledge, what, I know not, and am perplexed whether it be in the memory, which if it be, then we have been happy once; whether all severally, or in that man who first sinned, in whom also we all died, and from whom we are all born with misery, I now enquire not; but only, whether the happy life be in the memory? For neither should we love it, did we not know it. We hear the name, and we all confess that we desire the thing; for we are not delighted with the mere sound. For when a Greek hears it in Latin, he is not delighted, not knowing what is spoken; but we Latins are delighted, as would he too, if he heard it in Greek; because the thing itself is neither Greek nor Latin, which Greeks and Latins, and men of all other tongues, long for so earnestly. Known therefore it is to all, for they with one voice be asked, "would they be happy?" they would answer without doubt, "they would." And this could not be, unless the thing itself whereof it is the name were retained in their memory.

But is it so, as one remembers Carthage who hath seen it? No. For a happy life is not seen with the eye, because it is not a body. As we remember numbers then? No. For these, he that hath in his knowledge, seeks not further to attain unto; but a happy life we have in our knowledge, and therefore love it, and yet still desire to attain it, that we may be happy. As we remember eloquence then? No. For although upon hearing this name also, some call to mind the thing, who still are not yet eloquent, and many who desire to be so, whence it appears that it is in their knowledge; yet these have by their bodily senses observed others to be eloquent, and been delighted, and desire to be the like (though indeed they would not be delighted but for some inward knowledge thereof, nor wish to be the like, unless they were thus delighted); whereas a happy life, we do by no bodily sense experience in others. As then we remember joy? Perchance; for my joy I remember, even when sad, as a happy life, when unhappy; nor did I ever with bodily sense see, hear, smell, taste, or touch my joy; but I experienced it in my mind, when I rejoiced; and the knowledge of it clave to my memory, so that I can recall it with disgust sometimes, at others with longing, according to the nature of the things, wherein I remember myself to have joyed. For even from foul things have I been immersed in a sort of joy; which now recalling, I detest and execrate; otherwhiles in good and honest things, which I recall with longing, although perchance no longer present; and therefore with sadness I recall former joy.

Where then and when did I experience my happy life, that I should remember, and love, and long for it? Nor is it I alone, or some few besides, but we all would fain be happy; which, unless by some certain knowledge we knew, we should not with so certain a will desire. But how is this, that if two men be asked whether they would go to the wars, one, perchance, would answer that he would, the other, that he would not; but if they were asked whether they would be happy, both would instantly without any doubting say they would; and for no other reason would the one go to the wars, and the other not, but to be happy. Is it perchance that as one looks for his joy in this thing, another in that, all agree in their desire of being happy, as they would (if they were asked) that they wished to have joy, and this joy they call a happy life? Although then one obtains this joy by one means, another by another, all have one end, which they strive to attain, namely, joy. Which being a thing which all must say they have experienced, it is therefore found in the memory, and recognised whenever the name of a happy life is mentioned.

Far be it, Lord, far be it from the heart of Thy servant who here confesseth unto Thee, far be it, that, be the joy what it may, I should therefore think myself happy. For there is a joy which is not given to the ungodly, but to those who love Thee for Thine own sake, whose joy Thou Thyself art. And this is the happy life, to rejoice to Thee, of Thee, for Thee; this is it, and there is no other. For they who think there is another, pursue some other and not the true joy. Yet is not their will turned away from some semblance of joy.

It is not certain then that all wish to be happy, inasmuch as they who wish not to joy in Thee, which is the only happy life, do not truly desire the happy life. Or do all men desire this, but because the flesh lusteth against the Spirit, and the Spirit against the flesh, that they cannot do what they would, they fall upon that which they can, and are content therewith; because, what they are not able to do, they do not will so strongly as would suffice to make them able? For I ask any one, had he rather joy in truth, or in falsehood? They will as little hesitate to say "in the truth," as to say "that they desire to be happy," for a happy life is joy in the truth: for this is a joying in Thee, Who art the Truth, O God my light, health of my countenance, my God. This is the happy life which all desire; this life which alone is happy, all desire; to joy in the truth all desire. I have met with many that would deceive; who would be deceived, no one. Where then did they know this happy life, save where they know the truth also? For they love it also, since they would not be deceived. And when they love a happy life, which is no other than joying in the truth, then also do they love the truth; which yet they would not love, were there not some notice of it in their memory. Why then joy they not in it? why are they not happy? because they are more strongly taken up with other things which have more power to make them miserable, than that which they so faintly remember to make them happy. For there is yet a little light in men; let them walk, let them walk, that the darkness overtake them not.

But why doth "truth generate hatred," and the man of Thine, preaching the truth, become an enemy to them? whereas a happy life is loved, which is nothing else but joying in the truth; unless that truth is in that kind loved, that they who love anything else would gladly have that which they love to be the truth: and because they would not be deceived, would not be convinced that they are so? Therefore do they hate the truth for that thing's sake which they loved instead of the truth. They love truth when she enlightens, they hate her when she reproves. For since they would not be deceived, and would deceive, they love her when she discovers herself unto them, and hate her when she discovers them. Whence she shall so repay them, that they who would not be made manifest by her, she both against their will makes manifest, and herself becometh not manifest unto them. Thus, thus, yea thus doth the mind of man, thus blind and sick, foul and ill-favoured, wish to be hidden, but that aught should be hidden from it, it wills not. But the contrary is requited it, that itself should not be hidden from the Truth; but the Truth is hid from it. Yet even thus miserable, it had rather joy in truths than in falsehoods. Happy then will it be, when, no distraction interposing, it shall joy in that only Truth, by Whom all things are true.

See what a space I have gone over in my memory seeking Thee, O Lord; and I have not found Thee, without it. Nor have I found any thing concerning Thee, but what I have kept in memory, ever since I learnt Thee. For since I learnt Thee, I have not forgotten Thee. For where I found Truth, there found I my God, the Truth itself; which since I learnt, I have not forgotten. Since then I learnt Thee, Thou residest in my memory; and there do I find Thee, when I call Thee to remembrance, and delight in Thee. These be my holy delights, which Thou hast given me in Thy mercy, having regard to my poverty.

But where in my memory residest Thou, O Lord, where residest Thou there? what manner of lodging hast Thou framed for Thee? what manner of sanctuary hast Thou builded for Thee? Thou hast given this honour to my memory, to reside in it; but in what quarter of it Thou residest, that am I considering. For in thinking on Thee, I passed beyond such parts of it as the beasts also have, for I found Thee not there among the images of corporeal things: and I came to those parts to which I committed the affections of my mind, nor found Thee there. And I entered into the very seat of my mind (which it hath in my memory, inasmuch as the mind remembers itself also), neither wert Thou there: for as Thou art not a corporeal image, nor the affection of a living being (as when we rejoice, condole, desire, fear, remember, forget, or the like); so neither art Thou the mind itself; because Thou art the Lord God of the mind; and all these are changed, but Thou remainest unchangeable over all, and yet hast vouchsafed to dwell in my memory, since I learnt Thee. And why seek I now in what place thereof Thou dwellest, as if there were places therein? Sure I am, that in it Thou dwellest, since I have remembered Thee ever since I learnt Thee, and there I find Thee, when I call Thee to remembrance.

Where then did I find Thee, that I might learn Thee? For in my memory Thou wert not, before I learned Thee. Where then did I find Thee, that I might learn Thee, but in Thee above me? Place there is none; we go backward and forward, and there is no place. Every where, O Truth, dost Thou give audience to all who ask counsel of Thee, and at once answerest all, though on manifold matters they ask Thy counsel. Clearly dost Thou answer, though all do not clearly hear. All consult Thee on what they will, though they hear not always what they will. He is Thy best servant who looks not so much to hear that from Thee which himself willeth, as rather to will that, which from Thee he heareth.

Too late loved I Thee, O Thou Beauty of ancient days, yet ever new! too late I loved Thee! And behold, Thou wert within, and I abroad, and there I searched for Thee; deformed I, plunging amid those fair forms which Thou hadst made. Thou wert with me, but I was not with Thee. Things held me far from Thee, which, unless they were in Thee, were not at all. Thou calledst, and shoutedst, and burstest my deafness. Thou flashedst, shonest, and scatteredst my blindness. Thou breathedst odours, and I drew in breath and panted for Thee. I tasted, and hunger and thirst. Thou touchedst me, and I burned for Thy peace.

When I shall with my whole self cleave to Thee, I shall no where have sorrow or labour; and my life shall wholly live, as wholly full of Thee. But now since whom Thou fillest, Thou liftest up, because I am not full of Thee I am a burden to myself. Lamentable joys strive with joyous sorrows: and on which side is the victory, I know not. Woe is me! Lord, have pity on me. My evil sorrows strive with my good joys; and on which side is the victory, I know not. Woe is me! Lord, have pity on me. Woe is me! lo! I hide not my wounds; Thou art the Physician, I the sick; Thou merciful, I miserable. Is not the life of man upon earth all trial? Who wishes for troubles and difficulties? Thou commandest them to be endured, not to be loved. No man loves what he endures, though he love to endure. For though he rejoices that he endures, he had rather there were nothing for him to endure. In adversity I long for prosperity, in prosperity I fear adversity. What middle place is there betwixt these two, where the life of man is not all trial? Woe to the prosperities of the world, once and again, through fear of adversity, and corruption of joy! Woe to the adversities of the world, once and again, and the third time, from the longing for prosperity, and because adversity itself is a hard thing, and lest it shatter endurance. Is not the life of man upon earth all trial: without any interval?

And all my hope is no where but in Thy exceeding great mercy. Give what Thou enjoinest, and enjoin what Thou wilt. Thou enjoinest us continency; and when I knew, saith one, that no man can be continent, unless God give it, this also was a part of wisdom to know whose gift she is. By continency verily are we bound up and brought back into One, whence we were dissipated into many. For too little doth he love Thee, who loves any thing with Thee, which he loveth not for Thee. O love, who ever burnest and never consumest! O charity, my God, kindle me. Thou enjoinest continency: give me what Thou enjoinest, and enjoin what Thou wilt.

Verily Thou enjoinest me continency from the lust of the flesh, the lust of the eyes, and the ambition of the world. Thou enjoinest continency from concubinage; and for wedlock itself, Thou hast counselled something better than what Thou hast permitted. And since Thou gavest it, it was done, even before I became a dispenser of Thy Sacrament. But there yet live in my memory (whereof I have much spoken) the images of such things as my ill custom there fixed; which haunt me, strengthless when I am awake: but in sleep, not only so as to give pleasure, but even to obtain assent, and what is very like reality. Yea, so far prevails the illusion of the image, in my soul and in my flesh, that, when asleep, false visions persuade to that which when waking, the true cannot. Am I not then myself, O Lord my God? And yet there is so much difference betwixt myself and myself, within that moment wherein I pass from waking to sleeping, or return from sleeping to waking! Where is reason then, which, awake, resisteth such suggestions? And should the things themselves be urged on it, it remaineth unshaken. Is it clasped up with the eyes? is it lulled asleep with the senses of the body? And whence is it that often even in sleep we resist, and mindful of our purpose, and abiding most chastely in it, yield no assent to such enticements? And yet so much difference there is, that when it happeneth otherwise, upon waking we return to peace of conscience: and by this very difference discover that we did not, what yet we be sorry that in some way it was done in us.

Art Thou not mighty, God Almighty, so as to heal all the diseases of my soul, and by Thy more abundant grace to quench even the impure motions of my sleep! Thou wilt increase, Lord, Thy gifts more and more in me, that my soul may follow me to Thee, disentangled from the birdlime of concupiscence; that it rebel not against itself, and even in dreams not only not, through images of sense, commit those debasing corruptions, even to pollution of the flesh, but not even to consent unto them. For that nothing of this sort should have, over the pure affections even of a sleeper, the very least influence, not even such as a thought would restrain, -to work this, not only during life, but even at my present age, is not hard for the Almighty, Who art able to do above all that we ask or think. But what I yet am in this kind of my evil, have I confessed unto my good Lord; rejoicing with trembling, in that which Thou hast given me, and bemoaning that wherein I am still imperfect; hoping that Thou wilt perfect Thy mercies in me, even to perfect peace, which my outward and inward man shall have with Thee, when death shall be swallowed up in victory.

There is another evil of the day, which I would were sufficient for it. For by eating and drinking we repair the daily decays of our body, until Thou destroy both belly and meat, when Thou shalt slay my emptiness with a wonderful fulness, and clothe this incorruptible with an eternal incorruption. But now the necessity is sweet unto me, against which sweetness I fight, that I be not taken captive; and carry on a daily war by fastings; often bringing my body into subjection; and my pains are removed by pleasure. For hunger and thirst are in a manner pains; they burn and kill like a fever, unless the medicine of nourishments come to our aid. Which since it is at hand through the consolations of Thy gifts, with which land, and water, and air serve our weakness, our calamity is termed gratification.

This hast Thou taught me, that I should set myself to take food as physic. But while I am passing from the discomfort of emptiness to the content of replenishing, in the very passage the snare of concupiscence besets me. For that passing, is pleasure, nor is there any other way to pass thither, whither we needs must pass. And health being the cause of eating and drinking, there joineth itself as an attendant a dangerous pleasure, which mostly endeavours to go before it, so that I may for her sake do what I say I do, or wish to do, for health's sake. Nor have each the same measure; for what is enough for health, is too little for pleasure. And oft it is uncertain, whether it be the necessary care of the body which is yet asking for sustenance, or whether a voluptuous deceivableness of greediness is proffering its services. In this uncertainty the unhappy soul rejoiceth, and therein prepares an excuse to shield itself, glad that it appeareth not what sufficeth for the moderation of health, that under the cloak of health, it may disguise the matter of gratification. These temptations I daily endeavour to resist, and I call on Thy right hand, and to Thee do I refer my perplexities; because I have as yet no settled counsel herein.

I hear the voice of my God commanding, Let not your hearts be overcharged with surfeiting and drunkenness. Drunkenness is far from me; Thou wilt have mercy, that it come not near me. But full feeding sometimes creepeth upon Thy servant; Thou wilt have mercy, that it may be far from me. For no one can be continent unless Thou give it. Many things Thou givest us, praying for them; and what good soever we have received before we prayed, from Thee we received it; yea to the end we might afterwards know this, did we before receive it. Drunkard was I never, but drunkards have I known made sober by Thee. >From Thee then it was, that they who never were such, should not so be, as from Thee it was, that they who have been, should not ever so be; and from Thee it was, that both might know from Whom it was. I heard another voice of Thine, Go not after thy lusts, and from thy pleasure turn away. Yea by Thy favour have I heard that which I have much loved; neither if we eat, shall we abound; neither if we eat not, shall we lack; which is to say, neither shall the one make me plenteous, nor the other miserable. I heard also another, for I have learned in whatsoever state I am, therewith to be content; I know how to abound, and how to suffer need. I can do all things through Christ that strengtheneth me. Behold a soldier of the heavenly camp, not the dust which we are. But remember, Lord, that we are dust, and that of dust Thou hast made man; and he was lost and is found. Nor could he of himself do this, because he whom I so loved, saying this through the in-breathing of Thy inspiration, was of the same dust. I can do all things (saith he) through Him that strengtheneth me. Strengthen me, that I can. Give what Thou enjoinest, and enjoin what Thou wilt. He confesses to have received, and when he glorieth, in the Lord he glorieth. Another have I heard begging that he might receive. Take from me (saith he) the desires of the belly; whence it appeareth, O my holy God, that Thou givest, when that is done which Thou commandest to be done.

Thou hast taught me, good Father, that to the pure, all things are pure; but that it is evil unto the man that eateth with offence; and, that every creature of Thine is good, and nothing to be refused, which is received with thanksgiving; and that meat commendeth us not to God; and, that no man should judge us in meat or drink; and, that he which eateth, let him not despise him that eateth not; and let not him that eateth not, judge him that eateth. These things have I learned, thanks be to Thee, praise to Thee, my God, my Master, knocking at my ears, enlightening my heart; deliver me out of all temptation. I fear not uncleanness of meat, but the uncleanness of lusting. I know; that Noah was permitted to eat all kind of flesh that was good for food; that Elijah was fed with flesh; that endued with an admirable abstinence, was not polluted by feeding on living creatures, locusts. I know also that Esau was deceived by lusting for lentiles; and that David blamed himself for desiring a draught of water; and that our King was tempted, not concerning flesh, but bread. And therefore the people in the wilderness also deserved to be reproved, not for desiring flesh, but because, in the desire of food, they murmured against the Lord.

Placed then amid these temptations, I strive daily against concupiscence in eating and drinking. For it is not of such nature that I can settle on cutting it off once for all, and never touching it afterward, as I could of concubinage. The bridle of the throat then is to be held attempered between slackness and stiffness. And who is he, O Lord, who is not some whit transported beyond the limits of necessity? whoever he is, he is a great one; let him make Thy Name great. But I am not such, for I am a sinful man. Yet do I too magnify Thy name; and He maketh intercession to Thee for my sins who hath overcome the world; numbering me among the weak members of His body; because Thine eyes have seen that of Him which is imperfect, and in Thy book shall all be written.

With the allurements of smells, I am not much concerned. When absent, I do not miss them; when present, I do not refuse them; yet ever ready to be without them. So I seem to myself; perchance I am deceived. For that also is a mournful darkness whereby my abilities within me are hidden from me; so that my mind making enquiry into herself of her own powers, ventures not readily to believe herself; because even what is in it is mostly hidden, unless experience reveal it. And no one ought to be secure in that life, the whole whereof is called a trial, that he who hath been capable of worse to be made better, may not likewise of better be made worse. Our only hope, only confidence, only assured promise is Thy mercy.

The delights of the ear had more firmly entangled and subdued me; but Thou didst loosen and free me. Now, in those melodies which Thy words breathe soul into, when sung with a sweet and attuned voice, I do a little repose; yet not so as to be held thereby, but that I can disengage myself when I will. But with the words which are their life and whereby they find admission into me, themselves seek in my affections a place of some estimation, and I can scarcely assign them one suitable. For at one time I seem to myself to give them more honour than is seemly, feeling our minds to be more holily and fervently raised unto a flame of devotion, by the holy words themselves when thus sung, than when not; and that the several affections of our spirit, by a sweet variety, have their own proper measures in the voice and singing, by some hidden correspondence wherewith they are stirred up. But this contentment of the flesh, to which the soul must not be given over to be enervated, doth oft beguile me, the sense not so waiting upon reason as patiently to follow her; but having been admitted merely for her sake, it strives even to run before her, and lead her. Thus in these things I unawares sin, but afterwards am aware of it.

At other times, shunning over-anxiously this very deception, I err in too great strictness; and sometimes to that degree, as to wish the whole melody of sweet music which is used to David's Psalter, banished from my ears, and the Church's too; and that mode seems to me safer, which I remember to have been often told me of Athanasius, Bishop of Alexandria, who made the reader of the psalm utter it with so slight inflection of voice, that it was nearer speaking than singing. Yet again, when I remember the tears I shed at the Psalmody of Thy Church, in the beginning of my recovered faith; and how at this time I am moved, not with the singing, but with the things sung, when they are sung with a clear voice and modulation most suitable, I acknowledge the great use of this institution. Thus I fluctuate between peril of pleasure and approved wholesomeness; inclined the rather (though not as pronouncing an irrevocable opinion) to approve of the usage of singing in the church; that so by the delight of the ears the weaker minds may rise to the feeling of devotion. Yet when it befalls me to be more moved with the voice than the words sung, I confess to have sinned penally, and then had rather not hear music. See now my state; weep with me, and weep for me, ye, whoso regulate your feelings within, as that good action ensues. For you who do not act, these things touch not you. But Thou, O Lord my God, hearken; behold, and see, and have mercy and heal me, Thou, in whose presence I have become a problem to myself; and that is my infirmity.

There remains the pleasure of these eyes of my flesh, on which to make my confessions in the hearing of the ears of Thy temple, those brotherly and devout ears; and so to conclude the temptations of the lust of the flesh, which yet assail me, groaning earnestly, and desiring to be clothed upon with my house from heaven. The eyes love fair and varied forms, and bright and soft colours. Let not these occupy my soul; let God rather occupy it, who made these things, very good indeed, yet is He my good, not they. And these affect me, waking, the whole day, nor is any rest given me from them, as there is from musical, sometimes in silence, from all voices. For this queen of colours, the light, bathing all which we behold, wherever I am through the day, gliding by me in varied forms, soothes me when engaged on other things, and not observing it. And so strongly doth it entwine itself, that if it be suddenly withdrawn, it is with longing sought for, and if absent long, saddeneth the mind.

O Thou Light, which Tobias saw, when, these eyes closed, he taught his son the way of life; and himself went before with the feet of charity, never swerving. Or which Isaac saw, when his fleshly eyes being heavy and closed by old age, it was vouchsafed him, not knowingly, to bless his sons, but by blessing to know them. Or which Jacob saw, when he also, blind through great age, with illumined heart, in the persons of his sons shed light on the different races of the future people, in them foresignified; and laid his hands, mystically crossed, upon his grandchildren by Joseph, not as their father by his outward eye corrected them, but as himself inwardly discerned. This is the light, it is one, and all are one, who see and love it. But that corporeal light whereof I spake, it seasoneth the life of this world for her blind lovers, with an enticing and dangerous sweetness. But they who know how to praise Thee for it, "O all-creating Lord," take it up in Thy hymns, and are not taken up with it in their sleep. Such would I be. These seductions of the eyes I resist, lest my feet wherewith I walk upon Thy way be ensnared; and I lift up mine invisible eyes to Thee, that Thou wouldest pluck my feet out of the snare. Thou dost ever and anon pluck them out, for they are ensnared. Thou ceasest not to pluck them out, while I often entangle myself in the snares on all sides laid; because Thou that keepest Israel shalt neither slumber nor sleep.

What innumerable toys, made by divers arts and manufactures, in our apparel, shoes, utensils and all sorts of works, in pictures also and divers images, and these far exceeding all necessary and moderate use and all pious meaning, have men added to tempt their own eyes withal; outwardly following what themselves make, inwardly forsaking Him by whom themselves were made, and destroying that which themselves have been made! But I, my God and my Glory, do hence also sing a hymn to Thee, and do consecrate praise to Him who consecrateth me, because those beautiful patterns which through men's souls are conveyed into their cunning hands, come from that Beauty, which is above our souls, which my soul day and night sigheth after. But the framers and followers of the outward beauties derive thence the rule of judging of them, but not of using them. And He is there, though they perceive Him not, that so they might not wander, but keep their strength for Thee, and not scatter it abroad upon pleasurable weariness. And I, though I speak and see this, entangle my steps with these outward beauties; but Thou pluckest me out, O Lord, Thou pluckest me out; because Thy loving-kindness is before my eyes. For I am taken miserably, and Thou pluckest me out mercifully; sometimes not perceiving it, when I had but lightly lighted upon them; otherwhiles with pain, because I had stuck fast in them.

To this is added another form of temptation more manifoldly dangerous. For besides that concupiscence of the flesh which consisteth in the delight of all senses and pleasures, wherein its slaves, who go far from Thee, waste and perish, the soul hath, through the same senses of the body, a certain vain and curious desire, veiled under the title of knowledge and learning, not of delighting in the flesh, but of making experiments through the flesh. The seat whereof being in the appetite of knowledge, and sight being the sense chiefly used for attaining knowledge, it is in Divine language called The lust of the eyes. For, to see, belongeth properly to the eyes; yet we use this word of the other senses also, when we employ them in seeking knowledge. For we do not say, hark how it flashes, or smell how it glows, or taste how it shines, or feel how it gleams; for all these are said to be seen. And yet we say not only, see how it shineth, which the eyes alone can perceive; but also, see how it soundeth, see how it smelleth, see how it tasteth, see how hard it is. And so the general experience of the senses, as was said, is called The lust of the eyes, because the office of seeing, wherein the eyes hold the prerogative, the other senses by way of similitude take to themselves, when they make search after any knowledge.

But by this may more evidently be discerned, wherein pleasure and wherein curiosity is the object of the senses; for pleasure seeketh objects beautiful, melodious, fragrant, savoury, soft; but curiosity, for trial's sake, the contrary as well, not for the sake of suffering annoyance, but out of the lust of making trial and knowing them. For what pleasure hath it, to see in a mangled carcase what will make you shudder? and yet if it be lying near, they flock thither, to be made sad, and to turn pale. Even in sleep they are afraid to see it. As if when awake, any one forced them to see it, or any report of its beauty drew them thither! Thus also in the other senses, which it were long to go through. From this disease of curiosity are all those strange sights exhibited in the theatre. Hence men go on to search out the hidden powers of nature (which is besides our end), which to know profits not, and wherein men desire nothing but to know. Hence also, if with that same end of perverted knowledge magical arts be enquired by. Hence also in religion itself, is God tempted, when signs and wonders are demanded of Him, not desired for any good end, but merely to make trial of.

In this so vast wilderness, full of snares and dangers, behold many of them I have cut off, and thrust out of my heart, as Thou hast given me, O God of my salvation. And yet when dare I say, since so many things of this kind buzz on all sides about our daily life- when dare I say that nothing of this sort engages my attention, or causes in me an idle interest? True, the theatres do not now carry me away, nor care I to know the courses of the stars, nor did my soul ever consult ghosts departed; all sacrilegious mysteries I detest. From Thee, O Lord my God, to whom I owe humble and single-hearted service, by what artifices and suggestions doth the enemy deal with me to desire some sign! But I beseech Thee by our King, and by our pure and holy country, Jerusalem, that as any consenting thereto is far from me, so may it ever be further and further. But when I pray Thee for the salvation of any, my end and intention is far different. Thou givest and wilt give me to follow Thee willingly, doing what Thou wilt.

Notwithstanding, in how many most petty and contemptible things is our curiosity daily tempted, and how often we give way, who can recount? How often do we begin as if we were tolerating people telling vain stories, lest we offend the weak; then by degrees we take interest therein! I go not now to the circus to see a dog coursing a hare; but in the field, if passing, that coursing peradventure will distract me even from some weighty thought, and draw me after it: not that I turn aside the body of my beast, yet still incline my mind thither. And unless Thou, having made me see my infirmity didst speedily admonish me either through the sight itself by some contemplation to rise towards Thee, or altogether to despise and pass it by, I dully stand fixed therein. What, when sitting at home, a lizard catching flies, or a spider entangling them rushing into her nets, oft-times takes my attention? Is the thing different, because they are but small creatures? I go on from them to praise Thee the wonderful Creator and Orderer of all, but this does not first draw my attention. It is one thing to rise quickly, another not to fall. And of such things is my life full; and my one hope is Thy wonderful great mercy. For when our heart becomes the receptacle of such things, and is overcharged with throngs of this abundant vanity, then are our prayers also thereby often interrupted and distracted, and whilst in Thy presence we direct the voice of our heart to Thine ears, this so great concern is broken off by the rushing in of I know not what idle thoughts. Shall we then account this also among things of slight concernment, or shall aught bring us back to hope, save Thy complete mercy, since Thou hast begun to change us?

And Thou knowest how far Thou hast already changed me, who first healedst me of the lust of vindicating myself, that so Thou mightest forgive all the rest of my iniquities, and heal all my infirmities, and redeem life from corruption, and crown me with mercy and pity, and satisfy my desire with good things: who didst curb my pride with Thy fear, and tame my neck to Thy yoke. And now I bear it and it is light unto me, because so hast Thou promised, and hast made it; and verily so it was, and I knew it not, when I feared to take it.

But, O Lord, Thou alone Lord without pride, because Thou art the only true Lord, who hast no lord; hath this third kind of temptation also ceased from me, or can it cease through this whole life? To wish, namely, to be feared and loved of men, for no other end, but that we may have a joy therein which is no joy? A miserable life this and a foul boastfulness! Hence especially it comes that men do neither purely love nor fear Thee. And therefore dost Thou resist the proud, and givest grace to the humble: yea, Thou thunderest down upon the ambitions of the world, and the foundations of the mountains tremble. Because now certain offices of human society make it necessary to be loved and feared of men, the adversary of our true blessedness layeth hard at us, every where spreading his snares of "well-done, well-done"; that greedily catching at them, we may be taken unawares, and sever our joy from Thy truth, and set it in the deceivingness of men; and be pleased at being loved and feared, not for Thy sake, but in Thy stead: and thus having been made like him, he may have them for his own, not in the bands of charity, but in the bonds of punishment: who purposed to set his throne in the north, that dark and chilled they might serve him, pervertedly and crookedly imitating Thee. But we, O Lord, behold we are Thy little flock; possess us as Thine, stretch Thy wings over us, and let us fly under them. Be Thou our glory; let us be loved for Thee, and Thy word feared in us. Who would be praised of men when Thou blamest, will not be defended of men when Thou judgest; nor delivered when Thou condemnest. But when- not the sinner is praised in the desires of his soul, nor he blessed who doth ungodlily, but- a man is praised for some gift which Thou hast given him, and he rejoices more at the praise for himself than that he hath the gift for which he is praised, he also is praised, while Thou dispraisest; better is he who praised than he who is praised. For the one took pleasure in the gift of God in man; the other was better pleased with the gift of man, than of God.

By these temptations we are assailed daily, O Lord; without ceasing are we assailed. Our daily furnace is the tongue of men. And in this way also Thou commandest us continence. Give what Thou enjoinest, and enjoin what Thou wilt. Thou knowest on this matter the groans of my heart, and the floods of mine eyes. For I cannot learn how far I am more cleansed from this plague, and I much fear my secret sins, which Thine eyes know, mine do not. For in other kinds of temptations I have some sort of means of examining myself; in this, scarce any. For, in refraining my mind from the pleasures of the flesh and idle curiosity, I see how much I have attained to, when I do without them; foregoing, or not having them. For then I ask myself how much more or less troublesome it is to me not to have them? Then, riches, which are desired, that they may serve to some one or two or all of the three concupiscences, if the soul cannot discern whether, when it hath them, it despiseth them, they may be cast aside, that so it may prove itself. But to be without praise, and therein essay our powers, must we live ill, yea so abandonedly and atrociously, that no one should know without detesting us? What greater madness can be said or thought of? But if praise useth and ought to accompany a good life and good works, we ought as little to forego its company, as good life itself. Yet I know not whether I can well or ill be without anything, unless it be absent.

What then do I confess unto Thee in this kind of temptation, O Lord? What, but that I am delighted with praise, but with truth itself, more than with praise? For were it proposed to me, whether I would, being frenzied in error on all things, be praised by all men, or being consistent and most settled in the truth be blamed by all, I see which I should choose. Yet fain would I that the approbation of another should not even increase my joy for any good in me. Yet I own, it doth increase it, and not so only, but dispraise doth diminish it. And when I am troubled at this my misery, an excuse occurs to me, which of what value it is, Thou God knowest, for it leaves me uncertain. For since Thou hast commanded us not continency alone, that is, from what things to refrain our love, but righteousness also, that is, whereon to bestow it, and hast willed us to love not Thee only, but our neighbour also; often, when pleased with intelligent praise, I seem to myself to be pleased with the proficiency or towardliness of my neighbour, or to be grieved for evil in him, when I hear him dispraise either what he understands not, or is good. For sometimes I am grieved at my own praise, either when those things be praised in me, in which I mislike myself, or even lesser and slight goods are more esteemed than they ought. But again how know I whether I am therefore thus affected, because I would not have him who praiseth me differ from me about myself; not as being influenced by concern for him, but because those same good things which please me in myself, please me more when they please another also? For some how I am not praised when my judgment of myself is not praised; forasmuch as either those things are praised, which displease me; or those more, which please me less. Am I then doubtful of myself in this matter?

Behold, in Thee, O Truth, I see that I ought not to be moved at my own praises, for my own sake, but for the good of my neighbour. And whether it be so with me, I know not. For herein I know less of myself than of Thee. I beseech now, O my God, discover to me myself also, that I may confess unto my brethren, who are to pray for me, wherein I find myself maimed. Let me examine myself again more diligently. If in my praise I am moved with the good of my neighbour, why am I less moved if another be unjustly dispraised than if it be myself? Why am I more stung by reproach cast upon myself, than at that cast upon another, with the same injustice, before me? Know I not this also? or is it at last that I deceive myself, and do not the truth before Thee in my heart and tongue? This madness put far from me, O Lord, lest mine own mouth be to me the sinner's oil to make fat my head. I am poor and needy; yet best, while in hidden groanings I displease myself, and seek Thy mercy, until what is lacking in my defective state be renewed and perfected, on to that peace which the eye of the proud knoweth not.

Yet the word which cometh out of the mouth, and deeds known to men, bring with them a most dangerous temptation through the love of praise: which, to establish a certain excellency of our own, solicits and collects men's suffrages. It tempts, even when it is reproved by myself in myself, on the very ground that it is reproved; and often glories more vainly of the very contempt of vain-glory; and so it is no longer contempt of vain-glory, whereof it glories; for it doth not contemn when it glorieth.

Within also, within is another evil, arising out of a like temptation; whereby men become vain, pleasing themselves in themselves, though they please not, or displease or care not to please others. But pleasing themselves, they much displease Thee, not only taking pleasure in things not good, as if good, but in Thy good things, as though their own; or even if as Thine, yet as though for their own merits; or even if as though from Thy grace, yet not with brotherly rejoicing, but envying that grace to others. In all these and the like perils and travails, Thou seest the trembling of my heart; and I rather feel my wounds to be cured by Thee, than not inflicted by me.

Where hast Thou not walked with me, O Truth, teaching me what to beware, and what to desire; when I referred to Thee what I could discover here below, and consulted Thee? With my outward senses, as I might, I surveyed the world, and observed the life, which my body hath from me, and these my senses. Thence entered I the recesses of my memory, those manifold and spacious chambers, wonderfully furnished with innumerable stores; and I considered, and stood aghast; being able to discern nothing of these things without Thee, and finding none of them to be Thee. Nor was I myself, who found out these things, who went over them all, and laboured to distinguish and to value every thing according to its dignity, taking some things upon the report of my senses, questioning about others which I felt to be mingled with myself, numbering and distinguishing the reporters themselves, and in the large treasure-house of my memory revolving some things, storing up others, drawing out others. Nor yet was I myself when I did this, i.e., that my power whereby I did it, neither was it Thou, for Thou art the abiding light, which I consulted concerning all these, whether they were, what they were, and how to be valued; and I heard Thee directing and commanding me; and this I often do, this delights me, and as far as I may be freed from necessary duties, unto this pleasure have I recourse. Nor in all these which I run over consulting Thee can I find any safe place for my soul, but in Thee; whither my scattered members may be gathered, and nothing of me depart from Thee. And sometimes Thou admittest me to an affection, very unusual, in my inmost soul; rising to a strange sweetness, which if it were perfected in me, I know not what in it would not belong to the life to come. But through my miserable encumbrances I sink down again into these lower things, and am swept back by former custom, and am held, and greatly weep, but am greatly held. So much doth the burden of a bad custom weigh us down. Here I can stay, but would not; there I would, but cannot; both ways, miserable.

Thus then have I considered the sicknesses of my sins in that threefold concupiscence, and have called Thy right hand to my help. For with a wounded heart have I beheld Thy brightness, and stricken back I said, "Who can attain thither? I am cast away from the sight of Thine eyes." Thou art the Truth who presidest over all, but I through my covetousness would not indeed forego Thee, but would with Thee possess a lie; as no man would in such wise speak falsely, as himself to be ignorant of the truth. So then I lost Thee, because Thou vouchsafest not to be possessed with a lie.

Whom could I find to reconcile me to Thee? was I to have recourse to Angels? by what prayers? by what sacraments? Many endeavouring to return unto Thee, and of themselves unable, have, as I hear, tried this, and fallen into the desire of curious visions, and been accounted worthy to be deluded. For they, being high minded, sought Thee by the pride of learning, swelling out rather than smiting upon their breasts, and so by the agreement of their heart, drew unto themselves the princes of the air, the fellow-conspirators of their pride, by whom, through magical influences, they were deceived, seeking a mediator, by whom they might be purged, and there was none. For the devil it was, transforming himself into an Angel of light. And it much enticed proud flesh, that he had no body of flesh. For they were mortal, and sinners; but thou, Lord, to whom they proudly sought to be reconciled, art immortal, and without sin. But a mediator between God and man must have something like to God, something like to men; lest being in both like to man, he should he far from God: or if in both like God, too unlike man: and so not be a mediator. That deceitful mediator then, by whom in Thy secret judgments pride deserved to be deluded, hath one thing in common with man, that is sin; another he would seem to have in common with God; and not being clothed with the mortality of flesh, would vaunt himself to be immortal. But since the wages of sin is death, this hath he in common with men, that with them he should be condemned to death.

But the true Mediator, Whom in Thy secret mercy Thou hast showed to the humble, and sentest, that by His example also they might learn that same humility, that Mediator between God and man, the Man Christ Jesus, appeared betwixt mortal sinners and the immortal just One; mortal with men, just with God: that because the wages of righteousness is life and peace, He might by a righteousness conjoined with God make void that death of sinners, now made righteous, which He willed to have in common with them. Hence He was showed forth to holy men of old; that so they, through faith in His Passion to come, as we through faith of it passed, might be saved. For as Man, He was a Mediator; but as the Word, not in the middle between God and man, because equal to God, and God with God, and together one God.

How hast Thou loved us, good Father, who sparedst not Thine only Son, but deliveredst Him up for us ungodly! How hast Thou loved us, for whom He that thought it no robbery to be equal with Thee, was made subject even to the death of the cross, He alone, free among the dead, having power to lay down His life, and power to take it again: for us to Thee both Victor and Victim, and therefore Victor, because the Victim; for us to Thee Priest and Sacrifice, and therefore Priest because the Sacrifice; making us to Thee, of servants, sons by being born of Thee, and serving us. Well then is my hope strong in Him, that Thou wilt heal all my infirmities, by Him Who sitteth at Thy right hand and maketh intercession for us; else should I despair. For many and great are my infirmities, many they are, and great; but Thy medicine is mightier. We might imagine that Thy Word was far from any union with man, and despair of ourselves, unless He had been made flesh and dwelt among us.

Affrighted with my sins and the burden of my misery, I had cast in my heart, and had purposed to flee to the wilderness: but Thou forbadest me, and strengthenedst me, saying, Therefore Christ died for all, that they which live may now no longer live unto themselves, but unto Him that died for them. See, Lord, I cast my care upon Thee, that I may live, and consider wondrous things out of Thy law. Thou knowest my unskilfulness, and my infirmities; teach me, and heal me. He, Thine only Son, in Whom are hid all the treasures of wisdom and knowledge, hath redeemed me with His blood. Let not the proud speak evil of me; because I meditate on my ransom, and eat and drink, and communicate it; and poor, desired to be satisfied from Him, amongst those that eat and are satisfied, and they shall praise the Lord who seek Him.



BOOK XI

Lord, since eternity is Thine, art Thou ignorant of what I say to Thee? or dost Thou see in time, what passeth in time? Why then do I lay in order before Thee so many relations? Not, of a truth, that Thou mightest learn them through me, but to stir up mine own and my readers' devotions towards Thee, that we may all say, Great is the Lord, and greatly to be praised. I have said already; and again will say, for love of Thy love do I this. For we pray also, and yet Truth hath said, Your Father knoweth what you have need of, before you ask. It is then our affections which we lay open unto Thee, confessing our own miseries, and Thy mercies upon us, that Thou mayest free us wholly, since Thou hast begun, that we may cease to be wretched in ourselves, and be blessed in Thee; seeing Thou hast called us, to become poor in spirit, and meek, and mourners, and hungering and athirst after righteousness, and merciful, and pure in heart, and peace-makers. See, I have told Thee many things, as I could and as I would, because Thou first wouldest that I should confess unto Thee, my Lord God. For Thou art good, for Thy mercy endureth for ever.

But how shall I suffice with the tongue of my pen to utter all Thy exhortations, and all Thy terrors, and comforts, and guidances, whereby Thou broughtest me to preach Thy Word, and dispense Thy Sacrament to Thy people? And if I suffice to utter them in order, the drops of time are precious with me; and long have I burned to meditate in Thy law, and therein to confess to Thee my skill and unskilfulness, the daybreak of Thy enlightening, and the remnants of my darkness, until infirmity be swallowed up by strength. And I would not have aught besides steal away those hours which I find free from the necessities of refreshing my body and the powers of my mind, and of the service which we owe to men, or which though we owe not, we yet pay.

O Lord my god, give ear unto my prayer, and let Thy mercy hearken unto my desire: because it is anxious not for myself alone, but would serve brotherly charity; and Thou seest my heart, that so it is. I would sacrifice to Thee the service of my thought and tongue; do Thou give me, what I may offer Thee. For I am poor and needy, Thou rich to all that call upon Thee; Who, inaccessible to care, carest for us. Circumcise from all rashness and all lying both my inward and outward lips: let Thy Scriptures be my pure delights: let me not be deceived in them, nor deceive out of them. Lord, hearken and pity, O Lord my God, Light of the blind, and Strength of the weak; yea also Light of those that see, and Strength of the strong; hearken unto my soul, and hear it crying out of the depths. For if Thine ears be not with us in the depths also, whither shall we go? whither cry? The day is Thine, and the night is Thine; at Thy beck the moments flee by. Grant thereof a space for our meditations in the hidden things of Thy law, and close it not against us who knock. For not in vain wouldest Thou have the darksome secrets of so many pages written; nor are those forests without their harts which retire therein and range and walk; feed, lie down, and ruminate. Perfect me, O Lord, and reveal them unto me. Behold, Thy voice is my joy; Thy voice exceedeth the abundance of pleasures. Give what I love: for I do love; and this hast Thou given: forsake not Thy own gifts, nor despise Thy green herb that thirsteth. Let me confess unto Thee whatsoever I shall find in Thy books, and hear the voice of praise, and drink in Thee, and meditate on the wonderful things out of Thy law; even from the beginning, wherein Thou madest the heaven and the earth, unto the everlasting reigning of Thy holy city with Thee.

Lord, have mercy on me, and hear my desire. For it is not, I deem, of the earth, not of gold and silver, and precious stones, or gorgeous apparel, or honours and offices, or the pleasures of the flesh, or necessaries for the body and for this life of our pilgrimage: all which shall be added unto those that seek Thy kingdom and Thy righteousness. Behold, O Lord my God, wherein is my desire. The wicked have told me of delights, but not such as Thy law, O Lord. Behold, wherein is my desire. Behold, Father, behold, and see and approve; and be it pleasing in the sight of Thy mercy, that I may find grace before Thee, that the inward parts of Thy words be opened to me knocking. I beseech by our Lord Jesus Christ Thy Son, the Man of Thy right hand, the Son of man, whom Thou hast established for Thyself, as Thy Mediator and ours, through Whom Thou soughtest us, not seeking Thee, but soughtest us, that we might seek Thee,- Thy Word, through Whom Thou madest all things, and among them, me also;- Thy Only-Begotten, through Whom Thou calledst to adoption the believing people, and therein me also;- I beseech Thee by Him, who sitteth at Thy right hand, and intercedeth with Thee for us, in Whom are hidden all the treasures of wisdom and knowledge. These do I seek in Thy books. Of Him did Moses write; this saith Himself; this saith the Truth.

I would hear and understand, how "In the Beginning Thou madest the heaven and earth." Moses wrote this, wrote and departed, passed hence from Thee to Thee; nor is he now before me. For if he were, I would hold him and ask him, and beseech him by Thee to open these things unto me, and would lay the ears of my body to the sounds bursting out of his mouth. And should he speak Hebrew, in vain will it strike on my senses, nor would aught of it touch my mind; but if Latin, I should know what he said. But whence should I know, whether he spake truth? Yea, and if I knew this also, should I know it from him? Truly within me, within, in the chamber of my thoughts, Truth, neither Hebrew, nor Greek, nor Latin, nor barbarian, without organs of voice or tongue, or sound of syllables, would say, "It is truth," and I forthwith should say confidently to that man of Thine, "thou sayest truly." Whereas then I cannot enquire of him, Thee, Thee I beseech, O Truth, full of Whom he spake truth, Thee, my God, I beseech, forgive my sins; and Thou, who gavest him Thy servant to speak these things, give to me also to understand them.

Behold, the heavens and the earth are; they proclaim that they were created; for they change and vary. Whereas whatsoever hath not been made, and yet is, hath nothing in it, which before it had not; and this it is, to change and vary. They proclaim also, that they made not themselves; "therefore we are, because we have been made; we were not therefore, before we were, so as to make ourselves." Now the evidence of the thing, is the voice of the speakers. Thou therefore, Lord, madest them; who art beautiful, for they are beautiful; who art good, for they are good; who art, for they are; yet are they not beautiful nor good, nor are they, as Thou their Creator art; compared with Whom, they are neither beautiful, nor good, nor are. This we know, thanks be to Thee. And our knowledge, compared with Thy knowledge, is ignorance.

But how didst Thou make the heaven and the earth? and what the engine of Thy so mighty fabric? For it was not as a human artificer, forming one body from another, according to the discretion of his mind, which can in some way invest with such a form, as it seeth in itself by its inward eye. And whence should he be able to do this, unless Thou hadst made that mind? and he invests with a form what already existeth, and hath a being, as clay, or stone, or wood, or gold, or the like. And whence should they be, hadst not Thou appointed them? Thou madest the artificer his body, Thou the mind commanding the limbs, Thou the matter whereof he makes any thing; Thou the apprehension whereby to take in his art, and see within what he doth without; Thou the sense of his body, whereby, as by an interpreter, he may from mind to matter, convey that which he doth, and report to his mind what is done; that it within may consult the truth, which presideth over itself, whether it be well done or no. All these praise Thee, the Creator of all. But how dost Thou make them? how, O God, didst Thou make heaven and earth? Verily, neither in the heaven, nor in the earth, didst Thou make heaven and earth; nor in the air, or waters, seeing these also belong to the heaven and the earth; nor in the whole world didst Thou make the whole world; because there was no place where to make it, before it was made, that it might be. Nor didst Thou hold any thing in Thy hand, whereof to make heaven and earth. For whence shouldest Thou have this, which Thou hadst not made, thereof to make any thing? For what is, but because Thou art? Therefore Thou spokest, and they were made, and in Thy Word Thou madest them.

But how didst Thou speak? In the way that the voice came out of the cloud, saying, This is my beloved Son? For that voice passed by and passed away, began and ended; the syllables sounded and passed away, the second after the first, the third after the second, and so forth in order, until the last after the rest, and silence after the last. Whence it is abundantly clear and plain that the motion of a creature expressed it, itself temporal, serving Thy eternal will. And these Thy words, created for a time, the outward ear reported to the intelligent soul, whose inward ear lay listening to Thy Eternal Word. But she compared these words sounding in time, with that Thy Eternal Word in silence, and said "It is different, far different. These words are far beneath me, nor are they, because they flee and pass away; but the Word of my Lord abideth above me for ever." If then in sounding and passing words Thou saidst that heaven and earth should be made, and so madest heaven and earth, there was a corporeal creature before heaven and earth, by whose motions in time that voice might take his course in time. But there was nought corporeal before heaven and earth; or if there were, surely Thou hadst, without such a passing voice, created that, whereof to make this passing voice, by which to say, Let the heaven and the earth be made. For whatsoever that were, whereof such a voice were made, unless by Thee it were made, it could not be at all. By what Word then didst Thou speak, that a body might be made, whereby these words again might be made?

Thou callest us then to understand the Word, God, with Thee God, Which is spoken eternally, and by It are all things spoken eternally. For what was spoken was not spoken successively, one thing concluded that the next might be spoken, but all things together and eternally. Else have we time and change; and not a true eternity nor true immortality. This I know, O my God, and give thanks. I know, I confess to Thee, O Lord, and with me there knows and blesses Thee, whoso is not unthankful to assure Truth. We know, Lord, we know; since inasmuch as anything is not which was, and is, which was not, so far forth it dieth and ariseth. Nothing then of Thy Word doth give place or replace, because It is truly immortal and eternal. And therefore unto the Word coeternal with Thee Thou dost at once and eternally say all that Thou dost say; and whatever Thou sayest shall be made is made; nor dost Thou make, otherwise than by saying; and yet are not all things made together, or everlasting, which Thou makest by saying.

Why, I beseech Thee, O Lord my God? I see it in a way; but how to express it, I know not, unless it be, that whatsoever begins to be, and leaves off to be, begins then, and leaves off then, when in Thy eternal Reason it is known, that it ought to begin or leave off; in which Reason nothing beginneth or leaveth off. This is Thy Word, which is also "the Beginning, because also It speaketh unto us." Thus in the Gospel He speaketh through the flesh; and this sounded outwardly in the ears of men; that it might be believed and sought inwardly, and found in the eternal Verity; where the good and only Master teacheth all His disciples. There, Lord, hear I Thy voice speaking unto me; because He speaketh us, who teacheth us; but He that teacheth us not, though He speaketh, to us He speaketh not. Who now teacheth us, but the unchangeable Truth? for even when we are admonished through a changeable creature; we are but led to the unchangeable Truth; where we learn truly, while we stand and hear Him, and rejoice greatly because of the Bridegroom's voice, restoring us to Him, from Whom we are. And therefore the Beginning, because unless It abided, there should not, when we went astray, be whither to return. But when we return from error, it is through knowing; and that we may know, He teacheth us, because He is the Beginning, and speaking unto us.

In this Beginning, O God, hast Thou made heaven and earth, in Thy Word, in Thy Son, in Thy Power, in Thy Wisdom, in Thy Truth; wondrously speaking, and wondrously making. Who shall comprehend? Who declare it? What is that which gleams through me, and strikes my heart without hurting it; and I shudder and kindle? I shudder, inasmuch as I unlike it; I kindle, inasmuch as I am like it. It is Wisdom, Wisdom's self which gleameth through me; severing my cloudiness which yet again mantles over me, fainting from it, through the darkness which for my punishment gathers upon me. For my strength is brought down in need, so that I cannot support my blessings, till Thou, Lord, Who hast been gracious to all mine iniquities, shalt heal all my infirmities. For Thou shalt also redeem my life from corruption, and crown me with loving kindness and tender mercies, and shalt satisfy my desire with good things, because my youth shall be renewed like an eagle's. For in hope we are saved, wherefore we through patience wait for Thy promises. Let him that is able, hear Thee inwardly discoursing out of Thy oracle: I will boldly cry out, How wonderful are Thy works, O Lord, in Wisdom hast Thou made them all; and this Wisdom is the Beginning, and in that Beginning didst Thou make heaven and earth.

Lo, are they not full of their old leaven, who say to us, "What was God doing before He made heaven and earth? For if (say they) He were unemployed and wrought not, why does He not also henceforth, and for ever, as He did heretofore? For did any new motion arise in God, and a new will to make a creature, which He had never before made, how then would that be a true eternity, where there ariseth a will, which was not? For the will of God is not a creature, but before the creature; seeing nothing could be created, unless the will of the Creator had preceded. The will of God then belongeth to His very Substance. And if aught have arisen in God's Substance, which before was not, that Substance cannot be truly called eternal. But if the will of God has been from eternity that the creature should be, why was not the creature also from eternity?"

Who speak thus, do not yet understand Thee, O Wisdom of God, Light of souls, understand not yet how the things be made, which by Thee, and in Thee are made: yet they strive to comprehend things eternal, whilst their heart fluttereth between the motions of things past and to come, and is still unstable. Who shall hold it, and fix it, that it be settled awhile, and awhile catch the glory of that everfixed Eternity, and compare it with the times which are never fixed, and see that it cannot be compared; and that a long time cannot become long, but out of many motions passing by, which cannot be prolonged altogether; but that in the Eternal nothing passeth, but the whole is present; whereas no time is all at once present: and that all time past, is driven on by time to come, and all to come followeth upon the past; and all past and to come, is created, and flows out of that which is ever present? Who shall hold the heart of man, that it may stand still, and see how eternity ever still-standing, neither past nor to come, uttereth the times past and to come? Can my hand do this, or the hand of my mouth by speech bring about a thing so great?

See, I answer him that asketh, "What did God before He made heaven and earth?" I answer not as one is said to have done merrily (eluding the pressure of the question), "He was preparing hell (saith he) for pryers into mysteries." It is one thing to answer enquiries, another to make sport of enquirers. So I answer not; for rather had I answer, "I know not," what I know not, than so as to raise a laugh at him who asketh deep things and gain praise for one who answereth false things. But I say that Thou, our God, art the Creator of every creature: and if by the name "heaven and earth," every creature be understood; I boldly say, "that before God made heaven and earth, He did not make any thing." For if He made, what did He make but a creature? And would I knew whatsoever I desire to know to my profit, as I know, that no creature was made, before there was made any creature.

But if any excursive brain rove over the images of forepassed times, and wonder that Thou the God Almighty and All-creating and All-supporting, Maker of heaven and earth, didst for innumerable ages forbear from so great a work, before Thou wouldest make it; let him awake and consider, that he wonders at false conceits. For whence could innumerable ages pass by, which Thou madest not, Thou the Author and Creator of all ages? or what times should there be, which were not made by Thee? or how should they pass by, if they never were? Seeing then Thou art the Creator of all times, if any time was before Thou madest heaven and earth, why say they that Thou didst forego working? For that very time didst Thou make, nor could times pass by, before Thou madest those times. But if before heaven and earth there was no time, why is it demanded, what Thou then didst? For there was no "then," when there was no time.

Nor dost Thou by time, precede time: else shouldest Thou not precede all times. But Thou precedest all things past, by the sublimity of an ever-present eternity; and surpassest all future because they are future, and when they come, they shall be past; but Thou art the Same, and Thy years fail not. Thy years neither come nor go; whereas ours both come and go, that they all may come. Thy years stand together, because they do stand; nor are departing thrust out by coming years, for they pass not away; but ours shall all be, when they shall no more be. Thy years are one day; and Thy day is not daily, but To-day, seeing Thy To-day gives not place unto to-morrow, for neither doth it replace yesterday. Thy To-day, is Eternity; therefore didst Thou beget The Coeternal, to whom Thou saidst, This day have I begotten Thee. Thou hast made all things; and before all times Thou art: neither in any time was time not.

At no time then hadst Thou not made any thing, because time itself Thou madest. And no times are coeternal with Thee, because Thou abidest; but if they abode, they should not be times. For what is time? Who can readily and briefly explain this? Who can even in thought comprehend it, so as to utter a word about it? But what in discourse do we mention more familiarly and knowingly, than time? And, we understand, when we speak of it; we understand also, when we hear it spoken of by another. What then is time? If no one asks me, I know: if I wish to explain it to one that asketh, I know not: yet I say boldly that I know, that if nothing passed away, time past were not; and if nothing were coming, a time to come were not; and if nothing were, time present were not. Those two times then, past and to come, how are they, seeing the past now is not, and that to come is not yet? But the present, should it always be present, and never pass into time past, verily it should not be time, but eternity. If time present (if it is to be time) only cometh into existence, because it passeth into time past, how can we say that either this is, whose cause of being is, that it shall not be; so, namely, that we cannot truly say that time is, but because it is tending not to be?

And yet we say, "a long time" and "a short time"; still, only of time past or to come. A long time past (for example) we call an hundred years since; and a long time to come, an hundred years hence. But a short time past, we call (suppose) often days since; and a short time to come, often days hence. But in what sense is that long or short, which is not? For the past, is not now; and the future, is not yet. Let us not then say, "it is long"; but of the past, "it hath been long"; and of the future, "it will be long." O my Lord, my Light, shall not here also Thy Truth mock at man? For that past time which was long, was it long when it was now past, or when it was yet present? For then might it be long, when there was, what could be long; but when past, it was no longer; wherefore neither could that be long, which was not at all. Let us not then say, "time past hath been long": for we shall not find, what hath been long, seeing that since it was past, it is no more, but let us say, "that present time was long"; because, when it was present, it was long. For it had not yet passed away, so as not to be; and therefore there was, what could be long; but after it was past, that ceased also to be long, which ceased to be.

Let us see then, thou soul of man, whether present time can be long: for to thee it is given to feel and to measure length of time. What wilt thou answer me? Are an hundred years, when present, a long time? See first, whether an hundred years can be present. For if the first of these years be now current, it is present, but the other ninety and nine are to come, and therefore are not yet, but if the second year be current, one is now past, another present, the rest to come. And so if we assume any middle year of this hundred to be present, all before it, are past; all after it, to come; wherefore an hundred years cannot be present. But see at least whether that one which is now current, itself is present; for if the current month be its first, the rest are to come; if the second, the first is already past, and the rest are not yet. Therefore, neither is the year now current present; and if not present as a whole, then is not the year present. For twelve months are a year; of which whatever by the current month is present; the rest past, or to come. Although neither is that current month present; but one day only; the rest being to come, if it be the first; past, if the last; if any of the middle, then amid past and to come.

See how the present time, which alone we found could be called long, is abridged to the length scarce of one day. But let us examine that also; because neither is one day present as a whole. For it is made up of four and twenty hours of night and day: of which, the first hath the rest to come; the last hath them past; and any of the middle hath those before it past, those behind it to come. Yea, that one hour passeth away in flying particles. Whatsoever of it hath flown away, is past; whatsoever remaineth, is to come. If an instant of time be conceived, which cannot be divided into the smallest particles of moments, that alone is it, which may be called present. Which yet flies with such speed from future to past, as not to be lengthened out with the least stay. For if it be, it is divided into past and future. The present hath no space. Where then is the time, which we may call long? Is it to come? Of it we do not say, "it is long"; because it is not yet, so as to be long; but we say, "it will be long." When therefore will it be? For if even then, when it is yet to come, it shall not be long (because what can be long, as yet is not), and so it shall then be long, when from future which as yet is not, it shall begin now to be, and have become present, that so there should exist what may be long; then does time present cry out in the words above, that it cannot be long.

And yet, Lord, we perceive intervals of times, and compare them, and say, some are shorter, and others longer. We measure also, how much longer or shorter this time is than that; and we answer, "This is double, or treble; and that, but once, or only just so much as that." But we measure times as they are passing, by perceiving them; but past, which now are not, or the future, which are not yet, who can measure? unless a man shall presume to say, that can be measured, which is not. When then time is passing, it may be perceived and measured; but when it is past, it cannot, because it is not.

I ask, Father, I affirm not: O my God, rule and guide me. "Who will tell me that there are not three times (as we learned when boys, and taught boys), past, present, and future; but present only, because those two are not? Or are they also; and when from future it becometh present, doth it come out of some secret place; and so, when retiring, from present it becometh past? For where did they, who foretold things to come, see them, if as yet they be not? For that which is not, cannot be seen. And they who relate things past, could not relate them, if in mind they did not discern them, and if they were not, they could no way be discerned. Things then past and to come, are."

Permit me, Lord, to seek further. O my hope, let not my purpose be confounded. For if times past and to come be, I would know where they be. Which yet if I cannot, yet I know, wherever they be, they are not there as future, or past, but present. For if there also they be future, they are not yet there; if there also they be past, they are no longer there. Wheresoever then is whatsoever is, it is only as present. Although when past facts are related, there are drawn out of the memory, not the things themselves which are past, but words which, conceived by the images of the things, they, in passing, have through the senses left as traces in the mind. Thus my childhood, which now is not, is in time past, which now is not: but now when I recall its image, and tell of it, I behold it in the present, because it is still in my memory. Whether there be a like cause of foretelling things to come also; that of things which as yet are not, the images may be perceived before, already existing, I confess, O my God, I know not. This indeed I know, that we generally think before on our future actions, and that that forethinking is present, but the action whereof we forethink is not yet, because it is to come. Which, when we have set upon, and have begun to do what we were forethinking, then shall that action be; because then it is no longer future, but present.

Which way soever then this secret fore-perceiving of things to come be; that only can be seen, which is. But what now is, is not future, but present. When then things to come are said to be seen, it is not themselves which as yet are not (that is, which are to be), but their causes perchance or signs are seen, which already are. Therefore they are not future but present to those who now see that, from which the future, being foreconceived in the mind, is foretold. Which fore-conceptions again now are; and those who foretell those things, do behold the conceptions present before them. Let now the numerous variety of things furnish me some example. I behold the day-break, I foreshow, that the sun, is about to rise. What I behold, is present; what I foresignify, to come; not the sun, which already is; but the sun-rising, which is not yet. And yet did I not in my mind imagine the sun-rising itself (as now while I speak of it), I could not foretell it. But neither is that day-break which I discern in the sky, the sun-rising, although it goes before it; nor that imagination of my mind; which two are seen now present, that the other which is to be may be foretold. Future things then are not yet: and if they be not yet, they are not: and if they are not, they cannot be seen; yet foretold they may be from things present, which are already, and are seen.

Thou then, Ruler of Thy creation, by what way dost Thou teach souls things to come? For Thou didst teach Thy Prophets. By what way dost Thou, to whom nothing is to come, teach things to come; or rather of the future, dost teach things present? For, what is not, neither can it be taught. Too far is this way of my ken: it is too mighty for me, I cannot attain unto it; but from Thee I can, when Thou shalt vouchsafe it, O sweet light of my hidden eyes.

What now is clear and plain is, that neither things to come nor past are. Nor is it properly said, "there be three times, past, present, and to come": yet perchance it might be properly said, "there be three times; a present of things past, a present of things present, and a present of things future." For these three do exist in some sort, in the soul, but otherwhere do I not see them; present of things past, memory; present of things present, sight; present of things future, expectation. If thus we be permitted to speak, I see three times, and I confess there are three. Let it be said too, "there be three times, past, present, and to come": in our incorrect way. See, I object not, nor gainsay, nor find fault, if what is so said be but understood, that neither what is to be, now is, nor what is past. For but few things are there, which we speak properly, most things improperly; still the things intended are understood.