Take up and read▪ Take up and read. 
ST. AUGUSTINE'S Confessions translatedand With some marginal notes illustrated.  
By WIlliam Watts. Rector of St. Albans, Woodstreet.    

Saint Augustine's Confessions translated: AND With some marginal notes illustrated.  
WHEREIN, divers Antiquities are explained; And the marginal notes of a former Popish Translation, answered.  
BY William Watts, Rector of St. Albans, Woodstreet.  
LONDON, Printed by JOHN NORTON, for JOHN PARTRIDGE: and are to be sold at the sign of the Sun in Paul's Churchyard, 1631.   

TO THE NOble and Religious Lady, the Lady Elizabeth Hare, Wife to the Honourable Sir john Hare of Srow in Norff. and daughter to the Right Honourable Thomas Lord Coventry, Lord Keeper of the great Seal, etc.  
Madam,  
HOW great advantage a native disposition to goodness is, we confess all; all know how much the goodness of the Stock, confers towards the sweetness of the Fruit. And yet have our Gardeners observed another advancement of Nature: namely, how wonderfully the goodness of the Stock, is improved by the virtue of the Cyon: and that 'tis the Graft, and not the Plant alone, which renders the fruit more pleasant. Besides that natural preeminence therefore which your Ladyship hath, to be honourably descended; you are (as the world acknowledges) virtuously descended also (your Stock is good) and you are (which the world knows not) high borne too (your Cyon is better) borne from above; not only once, but again; and I fully persuade myself, that I have long since seen many unfeigned assurances of it. I must not tempt your Ladyship with your own praises (your neighbours can speak forth them) and did I not know you to be most discreetly humble, I might not have said so much. Let me now be bold (good Madam) to add one Counsel after many Commendations, (it shall be but such a one as I know you most apt to take) give me leave to put you in mind, that all this, though the chief, yet is it not the only Engagement your Ladyship stands obliged to Almighty God in; but that you owe him, above most women, a daily thankfulness both for his domestic and worldly blessings. God hath endowed your Ladyship with a most plentiful fortune: And above that, with a well-chosen and a towardly Gentleman, one of the early hopes and praises of his Country; a yoke-fellow equal to yourself in blood, in youth, in personage: And to increase all these blessings, hath God increased you both, with a sweet & numerous Issue, even so numerous, that your Olive branches are already round about your table: So that (blessed be God) neither of you both are likely to want Heirs, nor they, Inheritances. Thus hath God blessed you, as he did joseph, with blessings of the Heaven 
Gen. 49. 25  above, and blessings of the Deep beneath, blessings of the breasts and of the womb. And what could God have done more to his Vine? And what remains for your Ladyship to do, but to cultivate, to p●une, and to water both Stock and Cyon, with a religious industry? I know your Ladyship to be addicted as well to the Closet, as to the Church; to private Reading, as to public Hearing: and I have heretofare served your Ladyship in both. In thankfulness therefore for your salt which I have eaten, ●here make present of a most fit instrument for your Spiritual culture, St. Austin's own Pruning knife, by which He cut off his sins by Repentance: an exercise for your Closet devotion; the deuoutest piece of all St. Austen, and the usefullest: by which, Confession is made unto Salvation. I 
Rom. 10. 10  direct not this to your Name by any chance, but upon deliborate choice: for I presume to be so privy to the way of your Religion, as to know that even this Subject of Private Confessions will much please you. It will, I hope, do your soul good; Let it therefore, I beseech you Madam, partake again of your Goodness: Countenance it, I entreat your Ladyship, with your Nime, and defend it with the privilege of a Lady's Honour, which no man (I hope) will be so unmannerly as to viulate. God bless your Honoured Husband, and Self, and Children, and Kindred, and Family, with Grace in this Life, and with Glory in the next. Thus prays he affectionately, who still remains,  
Madam, Your good Ladyships obliged to honour and serve you, William Watts.   

To the devout Reader,  
FOr such a one, I hope this book will make thee. I am forced for want of paper, to turn an Epistle into an excuse. If thou here missest the Preface; know, that the swelling of the volume shut it out. This Translation I began for the exercise of my Let●ten Devotions; but I quickly found it to exercise more than my Devotion: it exercised my skill, (all I had:) it exercised my Patience, it exercised my Friends too (for 'tis incomparably the hardest task that ever I yet undertook) the Press wrought, as fast as I wrote, and I could not recall what was passed. Some things therefore may be overslipped; but neither many, I hope nor material to Religion, nor so many by many, as those of the former Translation, which misled me as much as helped me, especially the two first books, when I too much trusted him. Who was the Author of it, I assuredly know not: some name Parsons; others, name a knight. That I sometimes touch him too tartly, was my a●ale against him; not only for being so Arrantly, Partially Popish; but for being so spiteful to the Holy Scriptures; which he never honours with quoting in his margin; every where debases, by advancing the Romish Church above them. If finding himself aggrieved, he shall in Print discover himself against me; I hope this of mine will one day come to a second Impression. Now in the mean time I humbly desire the Devout Reader, to be a Courteous Censurer: & I promise to send any man as many Thanks, as he shall fairly send me word of Faults, escaped in my book. God bless the Readers; and send them all to make confession unto Salvation.  
So prays your chaplain the Translater, W. W.   

St. Augustine's own testimony of this Book, taken out of his Retractations.  
THe thirteen books of my Confessions, both of my sins, and good deeds, do praise God, who is both just and good; and do excite, both the affection, and understanding of man towards him. In the mean time, for as much as concerneth me, they wrought this effect, when I wrote them and so they yet do, when now I read them. What others find thereby, let themselves observe; but this I know, That they have much pleased and do much please many of my brethren. From the first, th●●●● the whole tenth Book, they are written of myself; in the three Books following, of the holy Scripture; from that place where it is said, In the beginning God made heaven & earth, till he speaks of the Rest of the Sabbath. In the fourth book, when I confessed the misery of my mind; upon occasion of my friend's 〈◊〉, says, I hat my soul was, as it were made one, of both our souls, and that therefore it was perhaps, that I feared to dye, lest so he might wholly dye, whom I extremely loved, this seemeth rather alight kind of Declamation, than a serious Confession. Though yet howsoever, that impertinency besomewhat moderated, by the addition of this word, perhaps, which then I used. And that also, which I said in the thirteenth book, The fir●●ament was made, between those superior spiritual waters, and these inferior corporeal waters, was not consider attuely enough expressed. But the truth hereof, is extremely hard to be discovered. This work beginneth thus: Great art thou, O Lord, and highly worthy to be praised.   

SAINT AUGUSTINE'S Confessions. THE FIRST BOOK.  

CHAP. 1. 〈◊〉 admires God's Majesty, and is inflamed with a deep desire of praising him.  
GREAT art 
Psal. 147. 5.  Thou, (O Lord) and greatly to be praised: great is thy power, ●● and thy wisdom is infinite. And man, who being a part of what thou hast created, is desirous to praise thee; this man bearing about his own mortality with him, carrying about him a testimony of his own sin (even this testimony, That God 
james 4. 6.  resisteth the proud;) yet this Man, this part of what thou has● created, is desirous to praise thee thou so sweetly provokest him that he even delighteth to prai● thee: For thou hast created u● for thyself, and our heart can not be quieted till it may find repose in thee. Grant me (Lord to know and understand what ought first to do, whether ca● upon thee, or praise thee? an● which ought to be first, to know thee, or to call upon thee?  
2. But who can rightly call up thee, that is yet ignorant of thee for such an one may, in stead ● thee call upon another. Or a● thou rather (first) called upon that thou mayest so come to b● known? but how then shall 
Rom. 10. 14.  they call on him, in whom they have not believed? and how ●hall they believe without a Preacher? And again, They 
Mat. 7. 7.  ●hall praise the Lord that seek ●fter him: For, They that seek, shall find; and finding, ●hey shall praise him. Thee will seek, O Lord, call upon ●ee; and I will call upon thee, ●eleeving in thee: for thou hast ●eene declared unto us. My faith O Lord) calls upon thee, which ●ou hast given me, which thou ●st inspired into me; even by the ●●●anity of thy Son, and by ●e ministry of thy Preacher. 
* He mea●e either the Holy Ghost, or S. Ambrose, who converted him.    

CHAP. 2. Man hath his being from God; ●and that God is in Man, and Man in God.  
ANd how shall I call upon my God, my Lord, and God? because that when invoke him, I call him into m● self: and what place is there ●● me, fit for my God to come in to me by, whither God ma● come into me; even that Go● which made Heaven and Earth Is it so, my Lord God? is the any thing in me capable of the● Nay, can both Heaven and ea● which thou hast made, and which thou hast made me, any wise contain thee?  
2. Or else because whatsoe●●● Is, could not subsist withal thee, must it follow thereup that what soever hath being endued with a capability of th● since therefore I also am son● what, how do I entreat the● come into me, who could not unless thou wert (first) in ●● For I am not now in Hell; ● yet thou art there: For if I ● 
Psal. 132. 8.  down into Hell, thou art t● also. I should therefore not O God, yea I should have being at all, unless thou wert in ●e: or rather, I could not one, unless I had my being in 〈◊〉; ●f whom, and through whom, 
Rom. 11. 36.  and to whom are all things. E●en so it is, Lord, even so. Wherefore (then) do. I invoke thee, ●eeing I am already in thee? or whence canst thou come into ●e? For whither shall I go? beyond heaven and earth, that 〈◊〉 thence my God may come ●● to me, who hath said, The hea●en and earth do I fill. 
jer. 23. 24.    

CHAP. 3. ●od is wholly every where, and is 〈◊〉 by parts contained by the Creature.  
Do therefore the Heaven and earth contain thee, ●eing thou fillest them? or dost ●ou fill them, and there yet re●aines an overplus of thee, because they are not able to comprehend thee? If so, into what dost thou pour whatsoever remaineth of thee after heaven and earth are filled? Hast thou need to be contained by something thou who containest all things seeing that what thou fillest, by containing them thou fillest for those vessels which are full o● thee, 
* As vessels do to water, which they preserve from spilling.  add no stability to thee for were they broken, thou a● not shed out: and when thou a● shed out upon us, thou art no spilt, but thou raisest us up; no art thou scattered, but thou gatherest up us: but thou who fil● lest all, with thy whole cell dost thou fill them all.  
2. Or because all things cannot contain all of thee, do the receive a part of thee; and do a● at once receive the same part o● thee? or, several capacities, several parts; and greater things greater parts; and less, lesser. Is therefore one part of thee greater, or another lesser? or art tho● All every where, and nothing contains thee wholly?   

CHAP. 4. An admirable description of God's Attributes.  
1. WHat art thou therefore, O my GOD? What, but the Lord God? For 
Psal. 18. 31.  who is God but the Lord? or who hath any strength besides our God? Oh thou supreme, most excellent, most mighty, most omnipotent, most merciful and most just; most secret and most present; most beautiful and most strong; constant and incomprehensible; immutable, yet changing all things; never new, and never old; renewing all things, & insensibly bringing proud men into decay; ever active, and ever quiet; gathering together, yet never wanting; upholding, filling, and protecting; creating, nourishing and perfecting all things; still seeking, although thou standest in need ● nothing.  
2. Thoulovest, yet art no transported; art jealous, but without fear; thou dost repent, but not grieve; art angry but cool still. Thy works tho● changest, but not thy counsel takest what thou findest, never losest aught. Thou art never needy, yet glad of gain; never covetous, yet exactest advantage Thou hast 
* Supererogatur tibi: which the Romish Catholic translates thus; By our supererogation thou becommest our debtor: And notes in the margin, God maketh us able to do works of Supererogation: Nosuch matter: for th● words are, Supererogatur tibi, & debes, (not, ut de bea●, as they read it.) Besides, the Text hath a comm● 〈…〉, and cannot therefore be all put into one sentence Lastly, the Father here speaks of God's Attributes, which Supererogation is none, I tr●w See the Preface.  superabundance o● all things, yet art still owing; and who hath any thing which is no● thine? Thou payest debts, ye● owest nothing; forgivest debts yet losest nothing. And wha● shall we say, my God, my life my holy delight: or what ca● any man say when he speaks of ●●e? And woe to them that take nothing in thy praise, seeing those that speak most, are ●● dumb in it.   

CHAP. 5. He prays for forgiveness of sins, and the love of God.  
Who shall so mediate for me, that I may repose in thee? Who shall ●●cure thee to enter into my ●●rt; and so to inebriate it, that ●●ay forget my own evils, and ●●brace thee, my only good? ●hat art thou to me? let me ●de grace to speak to thee. What am I to Thee, that ●ou shouldest command me ●oue thee, and be angry with ●●, yea and threaten me with 〈◊〉 mischiefs, unless I do love ●e Is it to be thought a small ●sery in itself, not to love thee Woe is me! answer me for thy mercy's sake, O Lord my God, what thou art unto me; Say unto my soul, I am thy salvation. 
Psal. 35. 3.  Speak it out, that I may hear thee. Behold, the ears of my heart are before thee, O Lord; open them, and say unto my soul, I am thy salvation. I will run after that voice, and take hold of thee. Hide not thy face from me, that whether I die, or not dye, I may see it.  
2. My Souls house is too straight for thee to come into: let it be enlarged by thee: 'tis ruinous, but do thou repair it. There be many things in it (I both confess and know) which may offend thine eyes, but who can cleanse it? or to whom but thee shall I cry? Cleanse me, O 
Psal. 19 12  Lord, from my secret sins, and from strange sins deliver thy servant; I believed, and therefore 
Psal. 116. 10.  I will speak. Thou knowest, O Lord, that I have confessed my sins against mine own self, O my God; and thou forgavest the iniquity of my heart. I will not plead with thee, who 
jer. 2. 29.  art Truth: and I will not deceive myself, lest mine iniquity be a fall witness to itself. I will not therefore plead with thee: For if thou (Lord) shouldst be 
Psal. 130. 3.  extreme to mark what is done amiss, O Lord, who may abide it?   

CHAP. 6. That he hath received all blessings from God: and how he hath been preserved by him.  
YEt suffer me to plead before 
Gen. 18. 27. From hence to the end of this first Book thee most divine meditations upon God's providence.  thy Mercy seat, even me, who am but dust and ashes: once again let me speak, seeing 'tis thy Mercy to which I address my speech, and not man who is a mocker. Yet even thou perhaps dost smile at me; but turning, thou wilt pity me. What is it that I would say, O Lord my God, but even this; that I know not whence I came hither; into this, a dying life (shall I call it) or a living death rather? And then did the comforts of thy mercies take me up, as I have heard it of the parents of my flesh, out of whom, and in whom thou sometimes didst form me, for I myself cannot remember it. The comfort therefore of a woman's milk did then entertain me: yet did neither my mother nor nurses fill their own breasts; but thou, O Lord, didst by them afford a nourishment fit for my infancy, even according to thine own institution, and those riches of thine, reaching to the root of all things. Thou also ingraftedst in me a desire to suck no more than thou supplyedst them withal; and in my Nurses, to afford me what thou gavest them: for they were willing to dispense unto me with proportion, what thou supplyedst them with in abundance. For it was a 
* He alludes to that in 1. Tim. 2. 15. She shall be saved in childbearing.  blessing to them, that I received this blessing from them; which yet was rather by them, than from them. For all good things proceed from thee, O GOD, and from my GOD cometh all my 
* Salus universa.  healthfulness. And so much I observed afterwards, when thou didst cry unto me by those instincts of nature which thou induedst, me withal, both inwardly and outwardly. For than first knew I how to suck; and to he contented with what did please me, and to cry at nothing so much as what offended my flesh. After wards I began a little to laugh; first sleeping, and then waking: for thus much was told me of myself and I easily believed it, for that we see other Infants do so too. For these things of myself I remember not.  
2. And behold, by little and little I came on to perceive where I was; and I had the will to signify what I would have, to those that should help me to it: but I could not yet clearly enough express my desires to them; for these were within me, and they without me; nor could the guess of their senses dive into my meaning. Thereupon would I flutter with my limbs, and sputter out some words, making some other few signs; as well as I could; but could not get myself to be understood by them: and when people obeyed me not, either for that they understood me not; or lest what I desired should hurt me; then how would I wrangle at those elder servants that were to tend thee, and the children that did not aptly humour me, and I thought to revenge myself upon them all, with crying. And this is, as I have learned, the fashion of all Children, (that I could hear of:) and such an one was I, as those who brought me up told me: although they may be said not to know so much, rather than to know it. And now behold, my infancy is dead long ago, yet I live still. But thou, O Lord, who both livest forever, and in whom nothing dies, (because that before the foundations of the World, and before every thing else, that can be said to be Before; thou art both God and Lord of all which thyself hath created; and in whose presence are the certain causes of all uncertain things, and the immutable patterns of all things mutable, with whom do live the eternal reasons of all these contingent chance med leys, for which we can give no reason) tell (I pray thee, O God) unto me thy suppliant: Thou who art merciful, tell me who am miserable; did my infancy succeed to any other age of mine that was dead before; even to that which perhaps I passed in my mother's belly▪ for something have I heard of that too, and myself have seen women with great bellies.  
3. What also passed before that age, O God my delight? Was I any where, or any body? for I have none to tell me thus much: neither could my Father and Mother, nor the experience of others, nor yet mine own memory. Dost thou laugh at me for enquiring these things, who commandest me to praise and to confess to thee for what I knew? I confess unto thee, O Lord of heaven and earth, and I sing praises unto thee for my first being and infancy, which I have no memory of: and thou hast given leave to Man, by others to conjecture of himself, and upon the credit of women to believe many things that concern himself. For even then had I life and being, and towards the end of mine infancy, I sought for some significations to express my meaning by unto others. Whence could such a living creature come, but from thee, O Lord? or hath any man the skill to frame himself? or is any vein of ours, by which being and life runs into us, derived from any original but thy workmanship, O Lord, to whom Being and Living are not several things, because both to Be and to Live in the highest degree, is of thy very essence: For Thou are the highest, and thou art not changed; neither is this present day spent in thee, although it be brought to an end in thee; because even all these have a fixed Being in thee; nor could have their ways of passing on, unless thou upheldest them. And because thy years 
Psal. 102. 27.  fail not, thy years are but this very day. And how many soever, ours or our Father's days have been, they have all passed by this one day of thine: and from that day have they received their measures and manners of being; and those to come shall so also pass away, and so also receive their measures and varieties of beings. But thou art the same still; and all To Morrow's and so forward, and all Yesterday and so backward, thou shalt make present in this day of thine; yea and haste made present. What concerns it me? If any understand not this, let him rejoice notwithstanding; saying, What is this mystery? Let him so also rejoice, and rather love to find in not finding it out, than by finding it, not to find thee with it.   

CHAP. 7. That even his Infancy was subject to sin.  
1. Harken to me, O God Woe to the sins of men: Yet when man says thus, thou hast mercy upon him: because him thou hast created, but sin in him thou hast not made. Who shall bring to my remembrance the sin of my infancy? for in thy sight can no man be 
job 25. 3.  clean from his sin; no not an Infant of a day old. Who will put me in mind of this? any such a little one, in whom I now observe, what of myself I remembered not? Wherein did I then sin? in that I cried too fiercely after the pap? For if I should do so at these years, crying, (though not to suck again, but after such food as is convenient for my growth) I should most justly be laughed at and reprehended for it. Even then therefore did I something worthy to be blamed: but for that I could not understand such as reprehended me, therefore would neither custom nor reason suffer me to be corrected. For as we grow towards discretion, we root up and cast out such childishness: nor have I seen any man (knowing what he doth) who purging out bad things, casts the good away also. But whether may this pass for good, (considering the time) by crying to desire, what would have hurt me being given; and by being so sullenly froward at people that did not humour me; even at young and old, and mine own parents too; yea and fight (as fiercely as I could) at diverse other discreeter persons, that did not Cockney me in every thing; and because they obeyed not my commands, which had been hurtful to me to have been obeyed. So that it is not the mind of Infants that is harmless, but the weakness of their childish members. I myself have seen and observed a little Baby to be already jealous; and before it could speak, what 
How early malicious envy comes to express itself.  an angry and a bitter look it would cast at another child that sucked away its milk from it.  
2. Who knows not this? That Mothers and Nurses profess, indeed to expiate these things, by I know not what remedies. But may this pass for innocency; that a Baby full fed, should not endure a poor foster-child to share with him in a fountain of milk plentifully and freshly flowing, though destitute of succour, and having but that only nourishment to sustain its poor life withal. But these childishnesses are with pleasure borne withal: not because they be in themselves either none or small faults; but for that they will vanish with age: Which though they may in this age be allowed of; yet are they with no patience to be endured in an elder body. Thou therefore, O Lord my God, who hast given both life and body to the Infant; which as we see thou hast furnished with senses, compacted with limbs, beautified with shape, and for his general good and safety, hast armed all the endeavours of the whole Creature: even thou commandest me to praise thee for these things, and to confess and sing unto thy 
Psal. 102. 1.  Name, O thou most high! Because thou art a God omnipotent and good, although thou hadst done no more but these things which none else can do, but thou alone, from whom all proportion floweth; O thou most beautiful, which fashionest all, and after thine own method disposest all.  
3. This Age therefore of my life, O Lord, of which I remember not any passages; concerning which I must give credit to others relation, which (notwithstanding) that I have passed, as I conjecture by other Infants (although these tokens may very strongly assure my conjecture) it irks me to reckon unto the rest of that life which I lead in this world; seeing that in regard of the darkness of my forgetfulness of it, it is like that part which I passed in my Mother's womb. Now, if I were shapen in iniquity, and in sin conceived 
Psal. 51. 5.  by my Mother; where, I beseech thee, O my God, in what place, Lord, was I (thy servant) where or when was I innocent? But behold I now pass by that age, (for what have I to do with it?) whereof I can call nothing at all to memory.   

CHAP. 8. A description of his Childhood.  
1. GRowing on from the state of Infancy, came I not into my Childhood; or rather came not that into me, and succeeded unto my Infancy? nor yet did my Infancy depart: for whither went it? though now it were no more: for an Infant I was no longer, that could not speak; seeing now I began to prove a pretty prating Boy. And this I well remember, and I afterwards observed how I first learned to speak. For my elders did not teach me this ability, by giving of me words in any certain order of teaching, (as they did letters afterwards) but by that mind which Thou my God gavest me, I myself with gruntings, varieties of voices, and various motions of my body, strove to express the conceits of mine own heart, that my desire might be obeyed; but could not bring it out, either what I would have, or to whom I desired. Then, I settled in my memory when they named any thing; and when at that name they moved their bodies toward that thing, I observed it, and gathered thereby, that that word which they then pronounced, was the very name of the thing which they showed me.  
3. And that they meant this (or that) thing, was discovered to me by the motion of their bodies, even by that natural language (as it were) of all nations; which expressed by the countenance and cast of the eye, by the action of other parts, and the sound of the voice; discovers the affections of the mind, either to desire, enjoy, refuse, or to do any thing. And thus words in diverse sentences, set in their due places, and heard often over, I by little and little collected, of what things they were the signs; and having broken my mouth to the pronunciation of them, I by them expressed mine own purposes. Thus (with those whom I conversed withal) did I communicate the expressions of mine own desires; and ventured thereby upon the troublesome society of humane businesses, depending all this while upon the authority of my parents, and being at the beck of my Elders.   

CHAP. 9 The hatred that children bear to Learning, and their love to playing.  
1. O God, my God what miseries and what mockeries did I find in that age; when as being yet a Boy, obedience to my Teachers was propounded unto me, as the means to live by another day; that in this world I might grow famous, and prove excellent in Tongue-sciences, which should get me reputation amongst men, and deceitful riches? Thereupon was I set to school, to get Learning; whereby little knew I (wretch that I was) what profit might be obtained; and yet if I proved trewantly at my Book, I was presently beaten. For this discipline was commended by our Ancestors; and diverse passing the same course before our times, had chalked these troublesome ways out unto us, by which we were constrained to follow them; multiplying by this means both labour and sorrow to the sons of Adam.  
2. We (little ones) observed, O Lord, how certain men would pray unto thee; and we learnt of them; thinking thee (as far as we could apprehend) to be some great thing; who wert able, (and yet not appear to our senses) both to hear and help us. For being yet a Boy, I began to pray unto thee, (my aid and refuge) and I even broke the strings of my tongue in praying to thee; & being but yet a little one, I prayed to thee with no small devotion, that I might not be beaten at school. And when thou heardest not (which yet was not to be accounted folly in me) my corrections (which I then esteemed my greatest and most grievous affliction) were made sport at by my elders, yea and by mine own parents, who wished no hurt at all unto me. Is there any man, O Lord, of so great a spirit, cleaving to thee with so strong an affection; is there any man, I say, (for even a stupidity may otherwhiles do as much) who by devoutly applying himself unto thee, is so resolutely affected, that he can think so slightly of those racks and strappadoes, and such variety of torments, (for the avoiding whereof men pray unto thee with so much fear all the world over) that he can make sport at those who most bitterly fear them; as our parents laugh at those torments, which we schoolboys suffer from our Masters? For we were no less afraid of the Rod, nor did we less earnestly pray to thee for the scaping of it, than others did of their tortures. And yet for all our fears, we too often played the Truants; either in writing, or reading, or thinking upon our lessons, less than was required of us.  
3. For we wanted not (O Lord) either memory or capacity, (of which, considering our age, thou pleasedst to bestow enough upon us) but our mind was all upon playing; for which we were beaten, even by those Masters, who had done as much themselves. But elder folk's Idlenesses, must (forsooth) be called Business, and when children do the like, the same men must punish them; and yet no man pities, either children's punishments, or men's follies, or either. But perhaps some indifferent judge might account me to be justly beaten, for playing at Ball, being yet a Boy, because by that sport I was hindered in my Learning, by which, when I came to be a man, I was to play the fool more unbeseemingly: as my Master, who now beat me, often did; who if in any trifling Question he were foiled by another Schoolmaster, he was presently more racked with choler and envy at him, than I was, when at a Match at Tennis-ball, I lost the Game to my playfellow.   

CHAP. 10. How for his play he neglected his parents commandments.  
1. ANd yet I offended, O Lord God thou disposer and Creator of all natural things, only of sins not the ordainer. I sinned, O Lord my God in doing contrary to the commandments of my parents, and of those Masters: for I might afterwards have made good use of my learning, which they were desirous I should obtain, whatsoever purpose they had in it. For I disobeyed them not out of desire of choosing better courses; but all out of a desire to play: aspiring to be Captain at all sports, and to have mine ears tickled with feigned Fables, to make them itch the more glowingly: the like desperate curiosity also sparkling through mine eyes, after the shows and plays frequented by my elders: the Authors whereof are esteemed to gain so much honour by it, that almost all the Spectators wish the like to their own children; whom for all that they suffer to be beaten, if by such Stageplays they be hindered from their studies, by which they desire them to arrive one day to the ability of making the like. Look down upon these things mercifully, O Lord, and deliver us that now call upon thee: deliver also those that do not yet call upon thee; that they may call upon thee, and thou mayst deliver them.   

CHAP. 11. How he fell sick, and how recovering, his Baptism was deferred.  
1. I Had heard (being yet a Boy) of eternal life promised unto us through the humility of thy Son our Lord God, descending even to our pride: And I was then signed with the sign of his Cross 
* This was the practice of the Primitive times: by which religious parents devoted their children unto Christ, long before their Baptism; which in those days was deferred till they were able to answer for themselves. , and was seasoned with his salt, so soon as I came out of my Mother's womb, who greatly trusted in thee. Thou sawest, O Lord, when being yet a Boy, and was one day taken with a pain in the stomach, I suddenly fell into a Fit, very like to dye. Thou sawest, O my God, (for thou wert my keeper) with what earnestness of mind, and with what faith, I importuned the piety both of mine own Mother, and of thy Church the Mother of us all; for the Baptism of thy Christ, my Lord God. Whereupon the Mother of my flesh being much porplexed, (for that in a chaste heart, and faith in thee, she most lovingly 
Gal. 4. 19  even travailed in birth of my eternal salvation,) did hasten with great care to procure me to be initiated and washed with thy wholesome Sacraments, (I first confessing thee, O Lord jesus 
a This confession was done by repeating of the Creed, as we do before Baptism at this day. , for the remission of sins) but that I presently recovered upon it. Upon my recovery was my cleansing deferred: as if it were necessary that I should yet be more defiled, if I lived longer: because (forsooth) 
b This was the reason why Baptism was deferred, which Saint Augustine here finds fault withal. God would not suffer our Father to be baptised in his sickness: for then bad the Church lost a most glorious Minister; for by the Canons of the Church, no man could be a Bishop, who had been baptised in his bed: because such an one seemed to be baptised rather out of necessity, than saith, which would be scandalous to a Bishop.  the guilt contracted by the filth of sin, were both greater and more dangerous after Baptism, than before.  
2. Thus did I then believe, as also my Mother and the whole House, except my Father only; who did not for all this overthrow the power of my Mother's piety in me, to the hindrance of my believing in Christ, although himself had not ye● believed in him. For she by all means endeavoured, that thou my God shouldst be my Father, rather than he. And herein didst thou assist her to overcome her Husband, to whom (though the better of the two) she continued her service; wherein she principally served thee, who commandest her to do so. I beseech thee, O my God, (for I would gladly know, if thou wert pleased to tell me) to what purpose was my Baptism then deferred; whether it were more for my good that the reynes of sin were (as it were) then enlarged, or that they should not have been enlarged at all? whence therefore comes it, that my ears are on all sides so beaten with this noise; 
* The Ancients deferred Baptism, either till age, when the heats of sin were well over; or till marriage, till they had got a remedy against it; and then did they wash away all their former sins together. And till then they thought they might take liberty; seeing those sins were to be washed away; and so not to be imputed. Saint Augustine misliketh this.  Let him alone, let him do what he will; for he is not yet baptised: whereas upon any doubt of bodily health, we do not say, let him be more dangerously wounded, for he is not yet cured? How much better had it been for me to have been speedily cured, that by my friend's diligence and my own, so much might have been wrought in me, that my soul having received health, might have been safe under thy protection, who hadst given it? This verily had been the better course. But how many, and what violent waves of temptation did seem to threaten me after my childhood, those my Mother full well knew; and desired to commit, both those temptations by which I was afterward to be new moulded; as me also, the work itself, unto thy disposing.   

CHAP. 12. He is forced to his Book: which God turned to good purpose.  
1. But in this my childhood (wherein there was less fear of me than in my youth) I loved not my Book, and I hated to be forced to it: yet was I held to it notwithstanding; wherein they did very well for me; but I did not well for myself: for I would never have taken my learning, had I not been constrained to it. For no man does well against his will: though that which he does be good. Nor did they that forced me to it, very well; but it was thou, my God, that didst the good to me. For they that held-mee to my learning, did not understand to what I would apply it, unless to satiate the insatiable desires of a rich beggary, and a dishonourable glory.  
2. But thou before whom the 
●at. 10. 30  very hairs of our heads are numbered, didst convert the common error of them all who pressed me to learning, to mine own benefit; and my error, who would not learn, didst thou make use of for my punishment; of which I being then so little a Boy, and so great a sinner, was not unworthy. Thus by their means who did not well by me, didst thou well for me: and upon me who was a sinner, thou inflictedst a deserved punishment. For thou hast appointed it, and so it proves, Every man's inordinate affection shall be his own affliction.   

CHAP. 13. With what studies he was chiefly delighted.  
1. But what was the reason why of a Child I should so naturally hate the Greek Tongue when it was taught me, I cannot yet understand. Latin I loved very well: not that part which our first Masters enter us in, but that which the Grammarians teach us. For those first rudiments, to read, to write and Cipher, I accounted no less painful and troublesome, than the Greek. But whence should this proceed, but from the sinfulness and vanity of this life? For I was but flesh, a wind that 
Psal. 78. 39  passeth away and cometh not again. For those first rudiments were better, because more certain, (seeing by them, that skill was and is wrought in me, that I am able to read what I find written, and of myself to write what I will) than these latter; by which I was enforced to commit to memory the wanderings, of I know not what Aeneas, while I forgot mine own: and to bewail dead Dido, because she killed herself for love; when in the mean time (wretch that I was) I with dry eyes endured myself then dying towards thee, O God my life! For what can be more miserable than a wretch that pities not himself; one bemoaning Dido's death, caused by loving of Aeneas, and yet not lamenting his own death, caused by not loving of thee?  
2. O God, thou light of my heart, thou bread of the internal mouth of my soul, and thou firmest knot, marrying my soul and the bosom of my thoughts together, I did not love thee, and I committed fornication against thee, while in the mean time every one applauded me with Well done, well done. But the love of this world is fornication 
jam. 4. 4.  against God: which so applauds and encourages a spiritual fornicator, that it is even a shame for a man to be otherwise. But I bemoaned not all this; but dead Dido I bewailed, that killed herself by falling upon the Sword: I myself following these lower creatures of thine, forsaking thee; and myself being earth; hastening to the earth. But if I were forbidden to read these toys, how sorry would I be, for that I might not read that which would make me sorry. Such madnesses, were esteemed to be more commendable and fluent learning, than the learning to write and read.  
3. But let my God now cry unto my soul, and let thy truth say unto me, It is not so, it is not so; that first kind of learning was far better: for behold I am readier to forget the wanderings of Aeneas, and all such toys, than I am to write and read. True it is, that there are Curtains at the entrance of Grammer-schooles; but they signify not so much the Cloth of State to privacy, as serve for a blind to the follies committed behind them. Let not these Masters now cry out upon me, whom now I am out of fear of; whilst I confess to thee my God, what my soul delights in; and rest contented with the reprehension of mine own evil ways, that I may love thy good ones. Let not those buyers or sellers of Grammar exclaim upon me, for that if I ask them, whether that of the Poet be true, that Aeneaes ever came to Carthage; the unlearned will answer, They know not; and the learned will deny it to be true.  
4. But if I ask them with what letters Aeneas name is written, every one that hath but learned so far, will pitch upon one truth, according to the agreement and will, whereby men at first made Rules for those Characters. If I should ask again, which of the two would be most incommodious to the life of man to forget; to write and read, or, these Poetical fictions? who sees not what any man would answer, that had not quite forgotten himself? I offended therefore being but a Boy, when in my affection I preferred those vain studies to these more profitable; or rather indeed, I utterly hated these, and was in love with those. But then, One and one makes two, and two and two makes four, was a harsh Song to me; but The wooden Horse full of armed men, and the burning of Troy, and the Ghost of Creusa, was a most delightful spectacle of vanity.   

CHAP. 14. Of the Greek and Latin tongues.  
1. But why then did I hate the Greek Grammarians that chant of such things? For Homer himself was skilful in contriving such fictions, and is most delightfully wanton; but yet very harsh to me being a school boy. I believe that Virgil is no less to Grecian children when they be compelled to learn him, as I was to learn Homer; for to say troth, the difficulty of learning a strange language, did sprinkle as it were with gall, all the pleasures of those fabulous narrations. For I understood not a word of it, yet they vehemently pressed me and with most cruel threatenings and punishments, to make me understand it. The time was also (when I was an infant) that I knew not a word of Latin; yet by marking I gate that without any fear or tormenting, even by my nurse's prattlings to me, and the pretty tales of those that laughed upon me, and the sports of those that played with me.  
2. So much verily I learned without any painful burden to me of those that urged me, for that mine own heart put me to it to bring out mine own conceptions. Which I could never have done, had I not learnt diverse words, not of those that taught me, but of them that talked familiarly to me; in whose hearing I also brought forth whatsoever I had conceived. Hereby it clearly appears that a free curiosity hath more force in children's learning of languages, than a frightful enforcement can have. But the unsettledness of that freedom, this enforcement restrains; Thy Laws O God, yea Thy Laws, even from the schoolmasters Ferula, to the martyrs Trials, being able to temper wholesome and bitter together; calling us back by that means unto thyself, even from that infectious sweetness, which at first alured us to fall away from Thee.   

CHAP. 15. His Prayer to God.  
1. Hear my prayer O Lord, let not my soul faint under thy correction: nor let me faint in confessing unto thee thine own mercies, by which thou hast drawn me out of all mine own most wicked courses: that thyself mightest from hence forward grow sweet unto me, beyond all those allurements which heretofore I followed; and that I might most entirely love thee, and lay hold upon thy hand with all the powers of my heart, that thou mightest finally draw me out of all danger of temptation.  
2. For behold O Lord my King: whatsoever good I have learned, being a boy, unto thy service let it be all directed, yea, whatsoever I speak, or write, or read, or number, let all serve thee. For when I learned vain things, thou didst discipline me: and in those vanities, thou forgavest the sinfulness of my delight in them. In those studies I learned many useful words, but those might have been also learned in studies not so vain: which is (I confess) the safest way for children to be trained up in.   

CHAP. 16. Against lascivious fables.  
1. But woe unto thee, O thou Torrent of humane custom, who shall stop the course of thee? when wilt thou be dry? how long wilt thou continue tumbling the sons of Eve into that huge and hidcous Ocean, which they very hardly pass, who are well shipped? Do I not read in thee of jupiter sometimes thundering, and sometime adulterating? but verily both these could not one person do: but this is feigned, that he might have authority to imitate true-acted Adultery; false thunder the mean while playing the bawd to him. Yet which of our 
* Penulatorum Magistro●um: cloaked Masters or gowned sirs. For Penula or Toga, the gown or long cloak (which were both one) was the habit of Philosophers & graver teachers. The Father here quipps at their affected gravity: as the Philosophers on the other side derided the habit of the Christians, which they called Pallium; a loose habit buttoned under the chin. Upon which Tertullian wrote his incomparable book De Pallio; which so tortures our Crittikes to understand.  grave Masters can with any patience hear a man that should in his School cry out saying, Homer feigned these, and ascribed men's faults unto the gods; but I had rather he had derived divine excellencies upon us. But more truly is it said, that Homer feigned these things indeed: and that by his attributing divine excellencies to most wicked mortals, crimes might not be accounted crimes; so that whosoever shall commit the like, seems not therein to imitate desperate people, but some heavenly Deities.  
2. This notwithstanding O thou hellish torrent, are the sons of men cast into thee with rewards propounded to allure children to learn these fables; and a great solemnity is made of it, when 'tis pleaded for openly in the assembles, and in the sight of the laws, which allow stipends to the Teachers over and above the reward unto the scholars: yet (O Torrent) thou art still beating upon thy rocks, roaring out and crying, Here are fine words to be learned, here Eloquence is attained; eloquence so necessary to persuade to business, and with advantage to express sentences. But for all this should we never so pathetical have understood these words The golden shower, The lap The deceit, The temple of heaven, and such others written ● the same place; had not Ter●n● withal brought a lewd your man upon the stage, propounding jupiter to himself for a example of his adultery; wh●● he beholds a certain picture ●● the wall, wherein was set out t● the life, the story of jupiter raining a golden shower into D●●aes lap, deceiving the simp●● maiden by that means. Show that young man provoke himself to lust, as if he had he a celestial authority for it.  
3. But what God do I imitate; saith he? even that God who with a mighty thunder shakes the very Arches of heaven: may not I then frail flesh and blood do as much? But I for my part did as much unprovoked, yea & gladly too. Plainly; by this filthy matter, are not these words so much the more commodiously learned, as by these words, is this filthy business learned to be the more confidently committed. I blame nor the words, which of themselves are like vessels choice and precious; but that wine of error which is in them, drunk to us by our intoxicated teachers. If we refused to pledge them, we were beaten: nor had we liberty to appeal unto any sober judges. All this notwithstanding, O my God, I, (in whose presence I now with securityremember this) did willingly learn these things; and unhappy I, was for this accounted a youth of much towardliness.   

CHAP. 17. The way of exercising youth in repeating and varying of verses.  
1. GIve me leave O my God, to tell thee something; and that of mine own wit, which was thy gift, and what dotages I spent it upon-My Master put a task upon me, (troublesome enough to my soul) and that upon terms of reward of commendations, or fear of shame and whipping: namely, That I should declaim upon those words of juno expressing both her anger and sorrow, that she could not keep off the Trojane King from going into Italy: which words I had heard that juno never uttered; yet were we enforced to imitate the passages of these poetical fictions; and to vary that into Prose which the Poet had expressed in verse. And he decliamed with most applause, in whose action (according to the dignity of the person represented) there appeared an affection nearest to anger or grief, set out with words most agreeable to the matter.  
2. But to what end was this, O my true life, my God? why was my declamation more applauded than so many others of mine own age and form? Was not all this mere smoke and wind? and could no other subject be found to exercise my wit and tongue in? Thy praises O Lord, thy praises, might have stayed the tender sprig of my heart upon the prop of thy Scriptures, that it might not have been cropped off by these empty vanities, to be catcht up as a prey by those flying spirits. For by more ways than one is there sacrrifice offered to the collapsed Angels.   

CHAP. 18. That men care more to observe the Rules of Grammar, than the Laws of God.  
1. But what wonder was it, if I were thus carried towards vanity, and estranged from thee, O my God; wheneas such men were propounded to me to imitate, who should they deliver any of their own Acts (though not evil) with any Barbarism or Solecism, they were utterly dashed out of countenance: but should they make a copious and neat Oration of their own lusts, in a round and well followed style; would take a pride to be applauded for it. These things thou seest, O Lord, long suffering, and of much mercy and truth, and thou keepest silence; but wilt thou be silent for ever? and forbear to draw out of this horrible pit, that soul that seeks after thee, and that thirsts after thy pleasures? whose heart saith 
Psal. 27. 9  unto thee, I have sought thy face, and thy face Lord will I seek. For I had straggled far away from thy countenance in the mistynesse of my affections.  
2. For we neither go nor return, from, or to thee, upon our feet, or by distance of spaces: or did that younger brother seek Post-horses, or Wagons, or Ships, fly away with visible wings, or take his journey by the motion of his hams, that living in a far Country, he might prodigally waste that 
Luk. 15.  portion, which thou hadst given him at his departure? A sweet Father, because thou gavest him his portion: yet far sweeter to the poor wretch returning: for that he went from thee out of a voluptuous affection; that is to say, a darkened one; and such that is, which is far from thy countenance. Behold, O Lord God, and patiently behold, as thou still dost, how diligently the sons of men observe the Rules of letters and syllables received from former speakers; and yet regard not the eternal covenants of everlasting salvation, received from thyself. Insomuch, that he who either holds or teaches the ancient Rules of pronunciation, if contrary to Grammar he shall pronounce ominem, (that is a man) without H in the first syllable; he shall displease men more, than if against thy Rules he should hate a man. As if any man should think his enemy to be more pernicious to him, than that hatred of his own is, whereby he is set on against him; or imagine that he does worse skath to another man by persecuting him, than he does to his own heart, by contriving enmity against him.  
3. And certainly there is no other inward knowledge of Letters, but this (Law of Nature) written in the conscience, Not to do to another, what himself 
Mat. 7. 11.  would not suffer. How secret art thou, O thou only great God which dwellest in the highest, and in silence, with an untyred destiny dispersing blindnesses for punishments upon unlawful desires. When a man affects the credit of Eloquence, standing before a mortal judge, a multitude of mortals standing about him, inveighing against his Adversary with his fiercest hatred; he takes heed most watchfully, that his tongue trips not before men: but takes no heed at all, lest through the fury of his spirit he should destroy a man out of the society of men.   

CHAP. 19 How he was more careful to avoid barbarism of speech, than corruption of manners.  
1. IN the Roadway of these Customs lay I, wretched Boy, and upon that Stage I played my Prizes; where I more feared to commit a barbarism in speaking, than I took care when I committed any, not to envy those that committed none. All this I declare and confess to thee, my God, namely in what things I was by them applauded: to please whom, I then accounted equal to living honestly. For I then discerned not that whirlpool of filthiness whereinto I was cast from thine eyes. For in thine eyes, what was more filthy than I where also I displeased such as myself; with innumerable lies deceiving both my Tutor, and Masters, and Parents: all for love of play, out of a desire to see toys, and of imitating them with a ridiculous unrestfulnesse.  
2. Thievery also I committed out of my Father's Buttery and Table; either gluttony oft commanding me; or that I might have something to give my playfellows, selling-mee their Babies, with which they were as much delighted as myself. In these play-games I being often over-matcht, did with a vain desire to be counted excellent, aspire to win, though by foul play. And what was I so unwilling to endure, and what if I found out the deceit, would I so fiercely wrangle at, as even those very tricks which I would put upon others; and being myself taken with the manner, I would rather fall flat out, than yield to it.  
3. Is this that childish innocence? It is not, LORD, it is not, LORD: I cry thy mercy, O my GOD: for wranglings about Nuts, and Balls, and Birds, are as much to boys (yet under their Tutors and Masters) as the ill getting of Gold and Manor Houses, and Slaves, is to Kings and to Governors. But this Boyes-play passes over as more years come on, just as greater punishments follow after the Ferula. Thou therefore, O our King, hast allowed of the Character of humility in the stature of Childhood, when once thou saidst; To such belongeth the Kingdom of God.   

CHAP. 20. He thanketh God for his Benefits.  
1. But yet, O Lord, thanks had been due to thee, our God and most excellent Creator, Governor of this Universe; although thou hadst not been pleased to have brought me any further than that age of Childhood. For even then a Being I had, yea Life and Senses; even than had I a care of mine own well-being, which is an 
* Vestigium secretissimae unitatis. Hence did the Schoolmen borrow their vestigium.  impression of that most secret unity of thine, whence I had my Being; in my 
* Interiore sensu: The Philosophers make three interior senses: 1. The conmon sense (or judgement.) 2. The Fancy. 3. The Memory. To these he alludes: for these serve to receive and preserve the Species or Forms of things, offered unto them by the five outward senses of the body.  inward sense preserved I the entireness of my outward senses; and in these slender faculties, was I delighted with the truth of mean conceits. I would not willingly be decerved; a fresh memory I had; in forms of speaking I was well tutored; by friendly usage I was made tractable. I avoided all sadness, dejectedness, and ignorance; in such a little Creature, what was there not admirable, not commendable?  
But all these are the gifts of my God: for I bestowed them not upon myself. Good endowments they were; and all these was I. Good therefore is He that made me; yea he is my God, and to him I rejoice for all my good gifts, which of a Child I had. But here was my oversight, that I sought not myself, and other pleasures, honours, and truths in Him, but in his Creatures; and therefore rushed I myself upon sorrows, disorders and errors. Thanks to thee my sweetness, my honour, my trust, and my God. Thanks to thee for all thy gifts: but be pleased to preserve them still unto me, and thus shall myself be preserved and thy Gifts shall be both increased and perfected; yea and I shall be with thee; for my being is of thy giving. * ⁎ *    

SAINT AUGUSTINES Confessions. THE SECOND BOOK.  

CHAP. 1. He enters upon the years and sins of his Youth.  
1. I Will now call to mind my overpassed impurities, and the fleshly corruptions of my Soul: not because I love them, but that I may love thee, O my GOD. For love of thy love I do it; in the very bitterness of my remembrance repeating over my most wicked courses, that thou mayest only grow sweet unto me; (thou sweetness never beguiling, thou happy and secure sweetness!) and recollecting myself out of that broken condition of mine, wherein I am piecemeal shattered asunder; while being turned away from thee alone, I squandered away myself upon many vanities.  
2. For I even burnt in my youth heretofore to be satiated in these lower pleasures; and I dared even to grow wild again, with these various and shadowy loves: my beauty withered away, and I even stanke in thine eyes; pleasing myself all this while, and desirous to content the eyes of mortals.   

CHAP. 2. He accuseth his Youth spent in the heat of lustfulness.  
1. ANd what was it that I delighted in, but to love, and to be beloved? but love kept not that moderation of one minds loving another mind, as the lightsome bounder of true friendship; but out of that puddly concupiscence of my flesh, certain mists and bubblings of youth fumed up, which be clouded and so overcast my heart, that I could not discern the beauty of a chaste affection, from a fog of impure lustfulness. Both did confusedly boil in me, and ravished away my unstayed Youth over the donwfalls of unchaste desires, and drenched me over head and ears in the very whirlpool of most heinous impurities. Thy wrath all this while grew upon me, and I perceived it not. I was now grown deaf by the continual crashing of that Chain of my frailty, (thy punishment upon the pride of my soul) and I straggled further from thee, and thou lettest me alone, and I was tumbled up and down, and I was even spilt and poured out, yea and I boiled over in my fornications, and tho● heldest thy peace yet. O my joy, how slow art thou! Thou than heldest thy peace, and then wandered I further and further from thee, into more and more fruitless seed-plots of sorrows, with a proud dejectedness; and an untyred weariness.  
2. Oh for somebody that would then have 
* Modularetur.  sweetened my misery, and have converted to good use the fading beauties of these newest vanities! that would then have prefixed some bounds to their tempting sweets, that so the high-tides of my youth might have spent their force at last upon the shore of the marriage bed; if so be the calmness those Tides might be brought unto, would not have been contented with the delight of having children, as thy Law prescribes, O Lord: even thou, who this way formest the offspring of our mortality, being able also with a gentle hand to blunt the prickles of those thorns, which were not suffered to grow; 
a He alludes to 1 Cor. 7. to the earth's bringing forth thorns after Adam's driving out of Paradise. His whole meaning is, that though usually married people have thorns or troubles in the flesh, yet God could make a marriage so happy to him, as he had done to Adam in Paradise, where no thorn (or discontent) ever grew, which sprung not up till Adam was ex●elled Paradise. He alludes to Heb. 12. 1. which witnesses are the Texts here quoted. 1 Cor. 7. 28. 1 Cor. 7. 1. 1 Cor. 7. 33.  in thy Paradise? For thy omnipotency is not very farfrom us, even when we be farfrom thee. But when I had once most heedfully harkened to the voice of these clouds (of witnesses) of thine; Notwithstanding such shall have trouble in the flesh, but I spare you. And again: It is good for a man not to touch a woman. And, He that is married careth for the things of this world, how he may please his wife.  
3. Had I thereupon more attentively listened to those words, and made myself an 
* Augustine was yet a youth & no Priest therefore this place makes for Continency in the Laity (which was indeed frequent in those days) and not of the Clergy only.  Eunuch 
Mat. 9 12.  for the kingdom of God, I might more happily have expected thy embracements. But I was too hot upon it (wretch that I was) pursuing still the violent course of mine own stream, having left thee utterly: yea, & exceeded all thy prescriptions, nor did I escape thy scourges. For what mortal can avoid them? For thou wert with me at every turn most mildly rigorous and ever and anon besawcing all my unlawful pastimes with most bitter discontentments: all to draw me on to seek for such pleasures as were without such discontent. But where I might light upon such but thee. O Lord, I could not find: But thee, who makest (as it were) some hardship in thy Commandment; and smitest us, that thou mayst break us, yea slayest us that we should not dye to thee-ward. Where was I, and how far was I banished from those delights of thy house in that sixteenth year of the age of my flesh; at what time the madness of raging luff, (in which humane shamelessness takes too much liberty, not withstanding by thy Laws it be forbidden) exercised its supreme dominion in me, I giving over all my force unto it? my Parents took no care all this while by marriage to save me from ruin; but their care was to have me learn to make a powerful Oration, and to prove a most persuasive Speaker.   

CHAP. 3. Of his travail for his studies sake, and his Parents purpose in it.  
1. NOw for that year were my Studies intermitted: whenas upon my return from Madauris (a neighbour City wherein I had begun to learn the principles of Grammar and Rhetoric) the expenses for a further journey to Carthage, were provided for me: and that rather out of a brave mind my Father bare, than any ability in him, for he was but a poor Freeman of Thagaste. To whom tell I all this? for to thee I tell it not; but before thee relate it to mine own kind, even to so much of mankind as may light upon these writings of mine. And, to what purpose do I this? even that both myself, and whosoever reads this, may bethink ourselves out of what depths we are to cry unto thee. For what is 
Psal. 130. 1.  nearer to thine ears than the confessing heart, and the life directed by faith? Who did not then highly commend my Father, for that even above the ability of his means he had furnished out his son with all necessaries for the taking of a far journey for his study's sake? For many abler Citizens did no such thing for their children. But yet this Father of mine never troubled himself with any thought of How I might improve myself towards thee, or how chaste I were; so that I proved eloquent, though I were withal left undressed by thy tillage, O God, which art the only, true, and good Landlord of the field of my heart.  
2. But whilst in that sixteenth year of my age I left going to school, and upon some household necessities lived idly at home with my parents, the briers of unclean desires grew rank over my head, and there was no hand put to root them out. Moreover, when my Father seeing me in the Bath, how the signs of Manhood began to bud in me, and plumed already with a stirring youthfulness: (as if in this sight he had first rejoiced in hope of having grandchildren by me) he gladly told it to my Mother; rejoicing (I say) at it in his wine, in which the world too oft forgets thee it's Creator, and in the baseness of its own will, frowardly and weakly setting its love upon thy Creature in stead of thyself, who art divine and invisible. But thou hadst already begun thy Temple in my Mother's breast, and laid the foundation of thine own holy Habitation: whereas my Father was but a Catechumenus 
a Catechumenus: such a one as in the Primitive Church was s●t to learn his Catechism, and the grounds of Religion: in which be was to answer for himself when he after came to be baptised.  as yet, one newly converted. She therefore was even startled with an holy fear and trembling. And though I were not as yet 
b Nondun fideli: The Primitive Church called none fideles but the baptised, although they were never so learned or devout believers: but upon their 〈…〉 Articles of Faith, in ●●e time of Baptism, they were catled fideles, faithful. ● symbolo fidei, fideles nominantur.  baptised; yet feared she those crooked ways, in which they walk, who set thee behind their backs, and not before their faces.  
3. Woe is me! and dare I say that thou heldest thy peace, O my God, whilst I wandered further from thee? Is it so? Didst thou indeed hold thy peace to me? And whose but thine were those words, which by my Mother, thy faithful one, thou sangest in my ears? Nothing of which would at that time so for sink into my heart, as to do it. For she commanded me, and (as I well remember) between her and me, with very much earnestness forewarned me, that I should not commit simple fornication; but especially that I should never defile another man's wife. These seemed to me no better than women's advices, which would be a shame for me to follow. But they were thine (indeed) and I 〈…〉 not: I thought thou ●i●st held thy peace, and that she only had spoken: She, by whom thou were not silent unto ●●, and in her thyself waste 〈…〉 by the; even by me 〈◊〉 son, the son of thy 〈…〉 and thy servant. But all this whole I knew it not; and I 〈◊〉 head long with such blindness, that I was a shamed amongst my equals to be guilty of less impudence than they were, whom I heard brag mightily of their naughtiness: yea and so much the more boasting; by how much those they had been ●eastly: and I took pleasure be do it, not for the pleasure of the act only, but for the praise of it also.  
4. What now is worthy of dispraise, if 〈◊〉 be not? But I made myself worse than indeed I was, that I might not be dispraised; and when I wanted opportunity to commit a naughtiness should make me as bad as the best, I would feign myself to have done what I never did, that I might not seem so much the more dastardly, as I was the more innocent; and that I might not be counted so much the more faint-hearted, as I was the more chaste. Behold with what companions I walked the streets of Babylon, and I wallowed myself in the my●e of it, as if I had reposed in a bed of Spices, and most precious Ointments. And to make me cleave the faster to the very Centre of sin, my invisible Enemy trod me down, and seduced me, for that I was easy to be seduced. Yea and the Mother of my flesh, although herself were already fled out of Babylon, yet went she with the 
jer. 51. 6.  slowest, about providing of due remedies for me: for, as she had once advised me to keep my chastity, so she carried some respect withal, to what she had heard her husband say of me. And thereupon bethought herself to restrain what was both deadly and dangerous in me, within the bonds of a matrimonial affection, if that infection in me could not otherwise be pared away by the quick. But long she continued not in that care, because she feared withal, lest my hopes might be hindered by a she-clogge. Not those hopes of the next world, which my Mother reposed in thee: but the hope of Learning, which both my parents were desirous I should attain unto. He, because he had little or no thought almost of thee, and but vain conceits of me neither. She, because she made reckoning that those usual courses of learning, would not only be no hindrance, but a great furtherance towards my attaining of thee. For thus I conjecture (to my best remembrance) were the disposition of both my parents at that time. The r●y●es (in the mean time) of liberty to play were slackened towards me, beyond all temper of due severity, yea even to dissoluteness in whatsoever I affected. And in all 〈◊〉 there was amyst, depriving my sight; O my God, of the brightness of thy truth; and mine iniquity came from me, as if swelling from a fitness. 
Psal. 73. 7.    

CHAP. 4. How he rob a Peartree.  
1. SV●●y thy Law (O Lord) punishes 〈◊〉; yea, and this Law is so written in our hearts, that iniquity itself cannot blot it out. For what thief does willingly abide another man to steal from him? ●o not a rich thief, him that is driven to steal upon necessity. Yet had ●● desire to commit thievery, and did it, compelled neither by ●●●ger nor poverty; but even through a cloyednesse of welldoing, and a pamperednesse of iniquity. For I stale that, of which I had enough of mine own, and much better. Nor when I had done, cared I to enjoy the thing which I had stolen, but joyed in the theft and sin itself. A Peartree there was in the Orchyard next our Vineyard, well laden with fruit, not much tempting either for colour or taste. To the shaking and robbing of this, a company of lewd young fellows of us went, late one night, (having, according to our idle custom in the Game-places, continued our sportseven till that season) thence carried we huge loadings, not for our lickerishnesse, but even to fling to the Hogs, having bitten off one piece. And all this we did, not because we might do it, but because we would do it.  
2. Behold my heart, O Lord, behold my heart, which thou hadst pity upon in the very bottom of the bottomless pit. Now (behold) let my heart tell thee, what it sought for there, that I should be thus evil for nothing, having no other provocation to ill, but soul ill itself. Yet I loved it, I loved to undo myself, I loved mine own fault, not so much that, for which I committed the fault, but even the very fault itself, of my beastly soul; shrinking back thus from my holdfast upon thee, even to utter destruction; not affecting any thing that had shame in it, but they very shame itself.   

CHAP. 5. No man sinneth, but provoked by some cause.  
THere is a comeliness now in all beautiful bodies, both in Gold and Silver, and all things; and in the touch of flesh, sympathy pleases 〈◊〉. Each other sense hath his proper object answerably tempered. Worldly honour hath also its grace, in commanding and overcoming by its own power: whence springs the thirst of revenge. But yet, might a man obtain all these, he were not to depart from thee, O Lord, not to decline from thy Law. The life also which here we live, hath its proper enticement, and that by reason of a certain proportion of comeliness of its own, and a correspondency with all these inferior beauties. That friendship also which is amongst Societies, we see endeared with a sweet tie, even by reason of the union of many hearts.  
2. Upon occasion of all these and the like, is sin committed, while through an immoderate inclination towards these, which are Goods but of the lowest alloy, better and higher are left out; even thou out Lord God, thy Truth and thy Law. For these low things have their delights, but not hinglike my Lord God, who hath made these All: for in him is the righteous man delighted; and he is the deliciousness of the up sword in heart. When ●●quirie is made after wickedness, upon what cause it was committed, no other reason uses to be believed but this, When then there hath appeared to be a possibility of the Appetites obtaining some one of those good things which we called of a loweralloy, or else a fear of losing it. For even these are beautiful and comely; although compared with those higher goods, and happy making riches, they be but abject and contemptible.  
3. A man hath murdered another; why so? Either he loved his wife or his estate; or he would rob another, to get maintenance for himself; or he stood in fear to lose some such thing by him; or being wronged, he was all on fire to be revenged of him. Would any man commit a murder upon no provocation, but only upon a delight he takes in murdering? Who will believe it? For as for that man said to be so stupidly and savagely 
Catiline.  cruel, that he was evil and cruel merely for cruelties sake; yet is there a cause assigned: Lest (says himself) my hand or heart should grow unactive with idleness. And why that? Why? Even because when he had once made himself master of the City, through frequent execution of mischievousness, he might mount up unto honours, commands, and riches; and set himself above the fear of Law, and the difficulty he found in getting means for the maintenance of his Family, and the consciousness of his own villainies. Therefore even Catiline himself loved not his own villainies, but 'twas something else he loved, for whose sake he fell to commit them.   

CHAP. 6. All those things which under the show of good, invite us unto sin, are in God alone to be found true and perfect.  
1. WHat then was it that wretched I so loved in thee, O thou Theft of mine, thou deed of darkness, which I committed in that 16. year of my age? Lovely thou wert not, because thou wert Theft. But art thou any thing, that I may reason the case with thee? Those Pears that we stole were fair to see to, for they were thy creature, O thou most beautiful of all, thou Creator of all, thou good God; God, thou Sovereign good, and my true good: those Pears were fair indeed, but it was not those that my wretched soul desired; for I had store of better of mine own, and I beat down those only that I might steal. For having gathered them up, I flung them away, eating little of them but my own sin only, which I was extremely pleased with the enjoying. For if any bit of those Pears came within my mouth, the sweetest sauce it had was the sin of the eater.  
2. And now, O LORD my GOD, I inquire what was it in that Thievery of mine, should so much delight me; and behold there appears no loveliness in it. I do not mean such loveliness as there is seen in justice and Wisdom; no nor such as is in the mind and memory; or in the, senses and vegetable soul of man; nor yet such as the Stars are glorious and beautiful withal in their Orbs; or the Earth or Sea replenished with their natural off springs, which by daily growing, supply the rooms of the decayed. Nay, my Theft had not so much as that false colour or shadow of good, that usually appears in deceiving vices. For Pride imitates high spiritedness; whereas thou alone art the highest over all. Ambition, what seeks it but honours and reputation? whereas thou art to be honoured above all things, and glorious for evermore. The cruelty of Great ones desires to be feared; but who is to be feared but God alone? out of whose power what can be wrested? or when, or where, or which way, or by whom? The enticements of amorous inveiglers, desire to be loved; but yet is nothing more pleasurable than thy Charity, not in any thing loved more wholsomely than that Truth of thine, more bright and beautiful than any thing. Curiosity makes semblance to affect a desire of knowledge; whereas 'tis thou only that supereminently knowest all things. Yet ignorance and foolishness itself would yet be masked under the name of simplicity and innocency; even because nothing can be found more simple than thyself: and what is more innocent, seeing all thy works are so averse from evil: Yea, Sloth pretends a desire of quietness: but what stable rest is there besides the Lord? expensiveness affects to be called plenty and abundance; yet art thou the fullness and neverfaining plenty of most incorruptible sweetness. Prodigality pretends a show of liberality: but thou art the most flowing bestower of all good things. Covetousness desires to possess much: and thou possessest all. Emulation contends for excellency: but what so excellent as thou? Anger seeks revenge: but who revenges more justly than thou? Fear startles an unusual and sudden chances, which scare away the thing loved, while it is wary for its own security: but what can happen unusual or sudden unto thee? or who can deprive thee of what thou lovest? Or where but with thee is there any settled security? Grief pines away its self at its losses, which desire took delight to enjoy; even because it would no more be deprived, like as nothing can be lost to thee.  
3. Just thus does the soul commit a spiritual fornication, when she turns from thee, secking those things without thee, which she can no where find pure and untainted, till she returns again unto thee. Thus all awkwardly imitate thee, even they that get themselves far from thee, and who pride themselves against thee: and yet by thus imitating thee, do they declare thee to be the Creator of the whole frame of nature, and consequently, that there is no place whither they can at all retire from thee. What therefore did I love in that theft of mine? and wherein did I thus awkwardly and corruptly imitate thee? Was it, because I was disposed to do contrary to thy Law, if but in show, because by strong hand I could not: that being a prisoner, I might make show of a counterfeit liberty, by doing that unpunished, which I had not power to do under the assumed covert of thy Omnipotency?   

CHAP. 7. He returns thanks to God for remitting these sins, and for keeping him from many other.  
1. BEhold, here is thy servant, fleeing from his Lord, and 
He aliudes to jonas flight and Gourd.  gotten under a shadow. O rottenness, O monster of life, O depth of death! could any thing please thee, that thou mightst not do lawfully; and do it too upon no other reason, but because it was not lawful? What reward shall I render unto the Lord, for that he so gently brings these things to my remembrance, that my soul is not affrighted at it? I will love thee (O Lord) and thank thee, and I will confess unto thy Name; because thou hast forgiven me this crime, and these heinous deeds of mine: unto thy grace and mercy do I ascribe, that thou hast dissolved my sins as it were Ice: yea unto thy grace do I ascribe whatsoever evils I have not done. For what evil was not I apt enough to commit, who loved the sin for the sin's sake? Yea all I confess to be forgiven me; both what evils I committed wilfully, and what by thy guidance I have not committed.  
2. What man is he, who upon consideration of his own infirmity, dares so far to ascribe his chastity and innocency to his own virtue, as that he thereupon should love thee the less; as if thy mercy, (by which thou forgivest those that turn unto thee) had been less necessary for him? Who soever now being effectually called by thee, hath obeyed thy voice, and declined those transgressions which he here reads me remembering and confessing of myself; let him not laugh at me, who am now cured by that same Physician, who ministered unto him such preservatives, that he might not be sick at all, or but a little distempered rather: but let him take occasion thereupon to love thee so much, yea, so much the more; since by that Physician he hath observed me to have been recovered out of such deep consumptions of sinfulness, by the same hand he perceives himself not to have been encumbered by the like.   

CHAP. 8. What he loved in that his theft.  
1. What fruit had I (wretched man) heretofore in these things, of the remembrance whereof I am now 
Rom. 6, 21.  ashamed? In that piece of thievery especially, wherein I loved nothing but the very Theft itself: whereas that was nothing of itself, but I much the more miserable by it? Yet by myself alone I would not have committed it: so well I now remember what my disposition then was, that alone I would never have done it. Belike therefore it was the company that I loved, who were with me at it. And even therefore I loved nothing but the theft itself; yea verily nothing else, because that circumstance of the company, was indeed a very nothing.  
2. What is this, verily? who is it that teacheth me, but even he that inlightneth my heart, and discovers the darkness of it? What is that which came into my head to inquire into, and to discuss and consider better of? For had I then loved those Pears which I stole, I might have done it by myself, had it been enough barely to commit the The every, by which I might attain my pleasure; nor needed I have provoked that itch of mine own desires, by the rubbing of those guilty consciences. But because the pleasure I took consisted not in those Pears, it must needs therefore be in the very prank, itself, which the company of us offenders jointly committed together.   

CHAP. 9 Bad company is infectious.  
1. What kind of disposition was that then? For it was too bad plainly: and woe to me that I had it. But yet what was it? Oh, wh● can 
Psal. 19 12  understand his errors? We laughed heartily, till we tickled again, that we could beguile the owners, who little thought what we were a doing, and would never have endured it. Yet (again) why took I delight even in this, that I did it not alone? Is it for that no man doth so readily laugh alone? ordinarily indeed no body does; but yet a fit of laughter sometimes comes upon men by themselves and singly, when no body else is with them, if any thing worthy to be laughed at, comes either in their eye or fancies. Yet I for my part would not have done this alone; I should never have done it alone verily.  
2. See here, my God, the lively emembrance of my soul set beforethee. Alone, I would never have committed that Theft, wherein what I stole did not so much content me, as because I stole it; which would never have pleased me so well to have done alone, nor would I ever have done it. O friendship too unfriendly! thou inveigler of the soul, thou reasonless greediness to do mischief, all out of a mirth and wantonness, thou thirst to do wrong to others, though upon no pleasure of gain, or revenge unto ourselves: but even because when one cries, Let's go, let's do this or that, 'tis ashame not to be shameless.   

CHAP. 10. Whatsoever is good, is in God.  
1. Who can pick out that crooked and intricate knottiness? 'Tis filthy, I will never give my mind to it, I will not so much as look towards it. But thee I desire, O Righteousness and Innocency, most beautiful and comely to all chaste eyes; yea, with an insatiable satiety I desire to behold thee. With thee is Rest assured, and a life never to be disturbed. He that enters into thee, enters into his master's joy: and he shall 
Mat. 25. 21.  have no cause of fear, and shall be well in him, who is the best. 〈◊〉 a way from thee, and I went astray O my God, yea, too much astray from thee my stay, in these days of my youth, and I became to myself (as it were) that 
He alludes to the Prodigal child, Luk. 15. 13.  far Country of misery.    

SAINT AUGUSTINE'S Confessions. THE THIRD BOOK.  

CHAP. 1. He is caught with love, which he hunted after.  
TO Carthage I came, where a whole Frying-pan full of abominable Loves crakled round about me, and on every side. I was not in love as yet, yet I loved to be in love, & with a more secret kind of want, I hated myself having little want. I sought about for something to love; loving still to be beloved: safety I hated, and that way too that had no snares in it: and all because I had a famine within me, even of that inward food, (thy self, my God) though that famine made me not hungry: For I continued without all appetite towards incorruptible nourishments, not because I was already full, but the more empty, the more queasy stomached. For this cause my soul was not very well, but miserably breaking out into botches, had an extreme itch to be scratched by the touch of these sensible things, who yet if they had not a life, could not deserve to be beloved. It was very pleasurable to me, both to love, and to be beloved; but much more, when I obtained to enjoy the person whom I loved.  
2. I defiled therefore the Spring of friendship with the filth of uncleanness, and I be fullied the purity of it with the hell of lustfulness: But thus filthy and dishonest as I was, with a superlative kind of vanity I took a pride to pass for a spruce and a gentile companion. I forced myself also into love, with which I affected to be insuared. My God, my Mercy, with how much sourness didst thou out of thy goodness to me, besauce that sweetness? For obtaining once to be beloved again, and secretly arriving to the bond of enjoying; I was with much joy bound with sorrow-bringing embracements, even that I might be scourged with the Iron burning rods of jealousy, and suspicions, and fears, and angers, and brawls. Stageplays also at that time drew me away; sights full of the images of mine own miseries, and the fuel to mine own fire.   

CHAP. 2. Of Stageplays.  
what's the reason now, that a spectator desires to be made sad, when he beholds doleful and tragical passages, which himself could not endure to suffer? yet for all that he desires to feel a kind of passionateness, yea, and his passion becomes his pleasure too. What's all this but a miserable madness? for every man is more affected with these actions, the less free he is from such affections: Howsoever, when a man suffers aught in his own person, it uses to be styled misery: but when he hath a fellow feeling of another's, then 'tis mercy. But what compassion is to be shown at those feigned and scenical passions? For the Auditors here are not provoked to help the sufferer, but invited only to be sorry for him: and they so much the more love the actor of these fictions, by how much the more he can move passion in them: and if the calamities of the persons represented (either fallen out long since or merely feigned) be so lamely set out, that no passion be moved in the spectator, he goes away surfeited and reporting scurvily of it: But if he be moved to passion, He sits it out very attentively, and even weeps for joy again. Are tears therefore loved, and passions? Verily each man desires joy fullness. Or, whereas no man is willing to be miserable, is he notwithstanding pleased to be merciful? which because it cannot be without passion, for this reason alone come passions to be loved. All this springs from that Vein of friendship.  
2. But whither goes that Vein? which way flows it? wherefore runs it into that torrent 
He alludes to the Sea of Sodom, which is said to bubble out a pitchy slime, into which other rivers running, are there lost in it. And like the lake itself rename unmoveable: wherefore 'tis called the dead Sea.  of boiling pitch, those vast ●●● flow of the lands of lustfulness, into the nature of which it is of ' its own inclination changed, being quite altered from ' its heavenly clearness, and corrupted? Shall compassion therefore be banished? by no means. Let us frame ourselves rather to love passion sometimes. But take heed of uncleanness, O my soul, under the eye of God my protector, (that God of our fathers, who is to be praised, and to be exalted above all, for ever and ever) beware of uncleanness. Nor am I now past all compassion; but when in those days I in the theatres sympathized together with the lovers, when they wickedly enjoyed one another, although their Parts were merely feigned in the action of the comedy: and when they lost one another, I was sad with them, as if really pitying them: being in both successes equally delighted notwithstanding. But I much more pity him now that still rejoiceth in his own wickedness, than I do him that is as it were hardly pinched with the foregoing of some pemitious pleasure, and the loss of some miserable felicity.  
3. This certainly is the truer mercy, but the heart takes not so much delight in it. For though he that condoles with the miserable be commended for his office of charity; yet had he, that is most brotherly compassionate, much rather there were no occasion given him to condole at. For if goodwill be ill-wild, (which can never be) then may he as well who is truly and sincerely compassionate, wish there might still be some men miserable, that he might still be compassionate. Some kind of sorrow may therefore be allowed, but no kind loved. And thus dost thou, O Lord God, who lovest our souls much more purely than ourselves can do, and art more incorruptibly merciful, because thou canst be wounded with no sorrowfulness. And who is fit for these things? But wretched I, loved at that time to be made sorry, and sought out matter to be sorry at, when as in another man's misery, though feigned and merely personated, that Action of the Player best pleased me, yea, and drew me the more vehemently, which extracted tears out of mine eyes. What marvel was it now, when being an unhappy sheep, straying from thy flock, and not contented with thy keeping, I became infected with that filthy scab? And hence came my loving of those sorrows; not such (though) as should gall me too deep: (for I was not so far gone, as to love to suffer, what I loved to look on:) but such yet as upon hearing their fictions should lightly scratch me; upon which (as after venomed nails) followed an inslained swelling, an Impostumation, and a putrified matter. Such a life I then led; but was that a life, O my God?   

CHAP. 3. His conversation with young Lawyers.  
1. ANd thy faithful mercy hoverd over me afar off: Upon what gross iniquities consumed I myself, pursuing a sacrilegious curiosity, that having once forsaken thee, it might bring me as low as the very bottom of infidelity, to that beguiling service of Devils, unto whom I sacrificed mine own vileactions; for all which thou didst chastise me? I was so bold one day (as thy solemnities were a celebrating) even within the walls of thy Church, to desire and to execute a business, enough ●● purchase me the very fruits of death: for which thou 〈◊〉 me with very grievous punishments, though nothing in respect of my fault, O thou my infinite mercy I my God, my refuge against those terrible dangers, in which I wandered with a stiff 〈◊〉, to withdraw myself the further off from thee, loving mine own ways, and not thine: affecting a freedom though that of a Runaway.  
2. Those Studies of mine also which were accounted commendable, were intended towards the Law, with an ambition to prove excellent at them; so much the 〈◊〉, as I proved the craftier. Such is men's blindness, that they even brag of their owle-eydnes. I 〈◊〉 this time to be a prime fell●o● in the Rhetorrke schools, ●●ch joyed in it very pertly, and I swelled again with arrogancy though more temperate I was (Lord thou knowest.) Yea, and far enough off from those humours of the OVERTURNERS 
* EVER●ORES, OVERTURNERS or VNDOERS. These for their boldness were like our Ro●ers, and for their itering, like the worse sort of those that would be called The wits.  (for this cruel and diabolical name, was given out to be the very badge of gallantry) whom notwithstanding I kept company withal, even with an impudent bashfulness, because I had not so rightly gotten the garb of it as they. With these I conversed, and was oft times delighted with their acquaintance, whose doings I ever did abhor, that is, their humours of OVERTURNING, in which their custom was malapertly enough, to come over the demure and bashfuller behaviour of those they never saw before, whom they throughly vexed with abusing and jeering at, upon no occasion, and all to maintain their own humour of bitter jesting, nothing in the world can be liker the very actions of the Devil himself, than this behaviour of theirs: what name then may they more truly be called by, than OVERTURNERS? being themselves overturned and altogether perverted first, and that by those seducing and deceiving spirits, secretly deriding them, even for this, that themselves take so much delight to jeer at, and to put tricks upon others.   

CHAP. 4. How Tully's Hortensuis provoked him to study Philosophy.  
1. AMongst these mad companions in that tender age of mine, learnt I the Books of Eloquence, wherein my ambition was to be eminent, all out of a damnable and vainglorious end, puse up with a delight of humane glory. By the ordinary course of study I fell upon a certain book of one Cicer●, whose tongue almost every man admires, though not his heart. This book of his contains an exhortation to Philosophy, and 'tis called Hort ensius. This very Book quite altered my affection, turned my prayers to thyself, O Lord, and made me have clean other purposes and desires. All my vain hopes I thenceforth slighted; and with an incredible heat of spirit I thirsted after the immortality of wisdom, and began now to rouse up myself, that I might turn again to thee▪ ward. For I made not use of that book to file my tongue with, (which I seemed to buy with that ●●●●bition my another allowed me, in that mine tenth year of my age, my father being dead two years before) I made not use therefore of that book (I say) to sharpen my tongue withal, nor had it persuaded me to affect the find language in it, but the matter of in.  
2. How did I burn then, my God, how was I inflamed to fly from earthly delights towards thee, and yet I knew not what thou meanedst to do with me? For with thee is wisdom. That love of wisdom is in Greek called Philosophy, with which that book inflamed me. Some there be that seduce others through Philosophy, under a great, a fair promising, and an honest name, colouring over and palliating their own errors: and almost all those who in the same and former ages had been of that stamp, are in that book censured and set forth: there also is that most wholesome advice of thy Spirit, given by thy good and devout servant, made plain; Beware left any man spoil you through Philosophy and vain 
Col. 2. 8.  deceit after the tradition of men, after the rudiments of the world, and not after Christ. For in him dwelleth all the fullness of the Godhead bodily.  
3. For my part (thou light of my heart knowest) that the Apostolical Scriptures were scarce known to me at that time: but this was it that so delighted me in that 
* He means Cicero's Hortensius.  exhortation, that it did not engage me to this or that sect, but left me free to love, and seek, and obtain, and hold, and embrace wisdom itself what ever it were. Perchance 'twas that book I was stirred up, and enkindled and inflamed by: This thing only in such a heat of zeal took me off, that the name of Christ was not in it. For this Name, according to thy mercy, O Lord, this Name of my Saviour thy Son, had my tender heart even together with my mother's milk devoutly drunken in, and charily treasured up; so that what book soever was without that Name, though never so learned, politely and truly penned, did not altogether take my approbation.   

CHAP. 5. He sets lightly by the Holy Scriptures because of the simplicity of the style.  
1. I Resolved thereupon to bend my studies towards the holy Scriptures, that I might see what they were: But behold, I espy something in them not revealed to the proud, not discovered unto children, humble in style, sublime in operation, and wholly veiled over in mysteries; and I was not so fitted at that time, as to pierce into the sense, or stoop my high neck to tract the style of it. For when I attentively read these Scriptures, I thought not then so highly of them, as I now speak; but they seemed to me far unworthy to be compared to the stateliness of the Ciceronian eloquence: For my swelling pride soared above the temper of their style, nor was my sharp wit able to pierce into their sense. And yet such are thy Scriptures as grew up together with thy little Ones. But I much disdained to be held a little One; and big-swollen with pride, I took myself to be some great man.   

CHAP. 6. How he was ensnared by the Manichees.  
1. ANd even therefore I fell upon a sect of men proudly doting, too carnal and prating, in whose mouths were the very snares of the devil, and a very Bird-lime compounded by the mixture of the syllables 
* These were frequent with the Manichees.  of thy Name, and of our Lord jesus Christ, and of the Holy Ghost the Comforter. All these names came not out of their mouth, but so far forth as the sound only and the noise of the tongue, for their heart was void of true meaning. Yet they cried out Truth, and Truth, and diverse sounded the word to me, yet was the Truth itself no where to be found amongst them: But they spoke falsehood, not of thee only (who truly art the Truth itself:) but also of the elements of this world, thy creatures. Concerning which it had been my duty, (O my supreme good Father, thou beauty of all things that are beautiful) to have outstripped all the Philosophers though they spoke most truly. O Truth, Truth, how inwardly did the very marrow of my soul pant after thee, when as they often and diverse ways, though but barely, pronounced thy name to me, with their voice only, and in many books and huge volumes? And these were the dishes wherein to hunger-starven me, they, instead of thee, served in 
* He alludes to the Manichees Philosophical Theology.  the Sun and Moon: Beautiful works indeed of thine, but thy creatures notwithstanding, not thyself, no nor thy first creatures neither. For thy spiritual works are before these corporeal works, celestial though they be and shining.  
2. But I hungered and thirsted not after those first works of thine but after thee, even thee, the Truth, with whom there is no variableness, neither shadow 
jam. 1. 17.  of turning: yet they still set before me in those dishes glorious fantasies, than which much better it were to love this Sun, (which is true to our sights at least) than those fantasies which by our eyes serve to deceive our mind. Yet because I thought Them to be Thee, I fell to and fed; not greedily though, for thou wert not savoury in my mouth, nor like thyself; for thou wast not those empty fictions, nor was I sound nourished by them, but drawn dry rather. That food we dream of, shows very like the food which we eat awake; yet are not those asleep nourished by it, for they are asleep. But neither were those fantasies any way like to thee, as thou hast since spoken to me; for that those were corporeal fantasies only, false bodies, than which these true bodies both celestial and terrestrial which with our fleshly sight we behold, are far more certain: 
* Here the Popish Translator patches two sentenses into one, losing half the force of the Father's Argument.  These things the very beasts and birds discern as well as we, and they are much more certain than any we can fancy of ourselves. And again, we do with more certainty conceive the images of these, than by them entertain the least suspicion of any vaster or infinite bodies which have at all no being: such empty husks as these, was I then fed with, yet not a whit nourished.  
3. But thou my Love, after whom I pine, that I may gather the more strength, art not these bodies which we see, though from heaven appearing: nor art thou any of those which we see not there; for all those hast thou created, nor yet 
* Ne in summis ruis conditionibus abes. Here be hath miss the whole sense, turning it: And when thou wilt, thou canst make nobler than they: meaning than the Angels, as his margin intimates. judge Reader. Saint Augustine alludes to Act. 17. 27. as may he seen by his following it.  in these chiefest pieces of thy workmanship art thou far absent. How far then art thou from those fond fantasies of mine, the fantasies of those bodies which have at all no being? than which the Images of those bodies, which have real existence, are far more certain, and yet the bodies themselves more certain than their own Images; yet these bodies thou art not. No, nor yet art thou the Soul, which is the life of those bodies; though better and more certain be the life of those bodies, than the bodies themselves are. But thou art the life of souls, the life of lives, yea the very living life itself; nor art thou altered, O life of my soul. Where therefore, how near wert thou then unto me, and how far from me? Very far verily had I straggled, from thee, being even barred from the husks of those swine, whom with husks I 
* Another cobble of the old Translator, which he turns, Though with husks I was entertaining my brutish appetite.  was set to feed. How much better than are those fables of the Poets and Grammarians, than these fooletraps? For their Verses, and Poems, and Medea flying, are more profitable surely, than these 
* The Manichees fooleries he alludes unto.  men's Five elements, oddly devised to answer the Five Dens of darkness, which have at all no being, and which slay the believer. For verses and Poems I verily can refer to the 
* Another mistake: Advera elementa transfero: I can apply to a true sense, saith he. So can not I his translation.  true Elements. But Medea flying, although I charted sometimes, yet I maintained not the truth of, and though I heard it sung, I believed it not: But these fantasies I throughly believed.  
4. Alas, alas; by what degrees was I brought into the very bottom of hell? when as toiling and tunnoyling myself through want of Truth, I sought after thee my GOD, (to thee I now confess it, who hadst mercy on me, when I had not yet confessed) not according to the understanding of the mind, wherein thou madest me excel the beasts; but according to the sense of the flesh. But thou at the same time wert more inward to me, than my most inward part; and superior then, unto my supremest. I chanced upon that bold woman, who is simple and 
* Compare Prev. 7. 10. with Prov. 9 13, 17. ver. and you have the meaning.  knoweth nothing, that subtlety in Solomon. sitting at the door of her house, and saying, Eat ye bread of secrecies willingly, and drink ye stolen waters which are sweet: This harlot seduced me, because she found my soul without doors, dwelling in the eye of my flesh, and chewing the cud by myself, upon such baits as through her enticement I had devoured.   

CHAP. 7. The absurd doctrine of the Manichees.  
1. FOr I knew not that there was any other truth, and was, as it were, through mine own sharp wit persuaded to give my consent to those foolish deceivers when they put these questions to me, Whence cometh evil? and whether God were made up in a bodily shape, and had hairs and nails? and whether those were to be esteemed righteous men, who had many wives at once, and did kill men, and offered sacrifices of living creatures? At which things ignorant I was much troubled, and while I went quite from the truth I seemed to myself to be making towards it; because I yet knew not how that evil was nothing else but a privation of good, having of itself at all no being. Which, how should I come to see, whose sight pierced no further than to a Body, with mine eyes; and with my soul no deeper than to a mere fantasy.  
2. Nor did I yet know God to be a Spirit who hath not any parts extended in length and breadth, or 
* Cui effe, moles effet.  whose Being was to be a bulk; for that every bulk is lesser in his part, than in his whole: and if it be infinite, it must needs be less in some part that is limited in a certain space than that which is not limited: and cannot so be wholly every where, as a spirit, as God is. And which part in us that should be by which we were like to God, and how rightly in the Scriptures we may be said to be made after the Image of God, I was altogether ignorant. Nor was yet acquainted with that true and inward righteousness, which judgeth not according to custom, but out of the most rightful Law of God Almighty, by which the fashions of several places and times were so disposed, as was fittest both for those times and places; itself in the mean time being The same always and every where; not another thing in another place, nor otherwise upon another occasion. According to which righteousness both Abraham, and Isaac, and jacob, and Moses were 
Heb. 11.  righteous, yea and all those other commended by the mouth of GOD: but they were judged unrighteous by unskilful people judging out of humane judgement, and measuring all mankind in general by the model of their own customs: just as i● in an Armoury, a man being ignorant what piece were appointed for what part, should clap a boot upon his head, & draw an headpeice upon his leg, and then murmur because they would not fit him: or as if upon some ●● day when the course of justice 〈◊〉 publicly forbidden in the afternoon, a shopkeeper should stomach at it that he may not have leave 
* Here the old translator betrays ignorance enough. Thus he renders it: Or as when public justice should command the shops to be shut after noon upon some certain day, one should chafe for not being suffered to sell his wares, although the next day he might lawfully do it. Let me help him: In Romans had 3. sorts of days, 1. Festos or Ferias whole holidays. 2. Professos, whole working days. 〈◊〉 Intercis●● half holidays. In this lost sort the courts: justice and shops having been open the forenoon, usu some sudden accident, (suppose the death or funeral some great personage, etc.) the Beadle proclaimed a 〈◊〉 on from working and pleading. Upon the same 〈◊〉 have we in our Universities a sudden Non Ter●inus and ceasing of all disputations, namely upon the death some Master of Arts or Doctor.  to sell his wares, which it was lawful for him to do it the forenoon: or when in some house he observeth some servant to pass that kind of business through his hands, which the Butcher is not suffered to meddle withal; or some thing done behind the stable, which is forbidden in the dyning-roome: or as if he should be angry, that where there is one dwelling house, and one family, the same equality of distribution is not observed every where, and to all alike in it.  
3. Of the same humour be those who are fretted to hear something to have been lawful for righteous men in the former age, which is not so for just men now adays: And because GOD commanded them one thingthen, and these an other thing now for certain temporal respects; and yet those of both ages to be servants to the same righteousness: whereas they may observe that in one man, and in one day, and in one house, one thing to be fit enough for one member, and one thing to be lawful now, which an hour hence is not so; and some thing to be permitted or commanded in one corner, which is forbidden and punished in another. Is justice thereupon various or mutable? No; but the times rather in which justice governs are not like one another; for they are times. But men now, whose life is but short upon the earth, for that in their own apprehensions they are not able to compare together the causes of those former ages, and of other nations, which they have had no experience of: with these which they have had experience of: and that in one & the same body, day or family, they may easily observe what is fitting for such a member & at what seasons, what parts and what persons; they take exceptions to those, but to these they servilely submit their approbations  
4. These things I then knew not, nor did I mark them, and they on every side beat about mine eyes, yet did not I see them. I indicted verses, in which I had not liberty to place every foot where I pleased, but in one meeter in one place, and in another meeter in another place: and not the self same foot in all places of the self same verse neither: yea and the very Art of Poetry itself, by which I indicted, had not Rules different in one place from those in another, but all answerable. Not did I then behold how that Rule of Righteousness, to which those good and holy men obeyed, did far more excellently and sublimely contain all those things which God commanded, answerably one unto another; which though not varied from itself in any part, yet in different Ages, did not distribute or command all the same things at one time, but what was fit and proper for each time. Thus blind I reprehended those holy Fathers, not only for making use of the present things with that liberty which God both commanded and inspired them, but even also for foretelling things to come, which God had revealed to them.   

CHAP. 8. Heinous offences what be, and how punished.  
1. CAN it at any time or place be an unjust thing, for a man to love God with all his heart, with all his soul, and 
Deut. 6. Mat. 22.  with all his mind; and his neighbour as himself? therefore are those crimes which be against nature, to be every where and at all times both detested and punished, such as those of the men of Sodom were: which should all nations commit, they should stand all guilty of the same crime, by the Law of God, which hath not so made men that they should any way abuse one another. For even that society which should be betwixt God and us, is then violated, when the same Nature of which he is Author, is polluted by the preposterousness of lust. Those Actions also which are offences against the Customs and public usage of people, are to be avoided, with respect had to the diversity of those several Customs and usages; so that a thing publicly agreed upon, and confirmed, either by the custom or Law of a City or Nation amongst themselves, may not be violated at the lawless pleasure of any, whether native or foreigner.  
2. But when God commands any thing to be done, either against the Customs or Constitutions of any people whatsoever, though the like were never done heretofore, yet is it to be done now; and if ever it hath been intermitted before, it is to be restored now; and if it were never made a Law before, it is to be made one now. For lawful if it be for a King, in that City which he reigns over, to command that, which never any Prince had before him, nor he himself ever heretofore, and that it cannot be held to be against the common good of the City that he is obeyed; nay, it were against it if he were not obeyed: (For, a general agreement of all humane Societies it is, That Princes should be obeyed:) How much more dutiful than ought we to be to God, who is Lord Paramount over all his creatures, and that without any sticking at all, at whatsoever he pleases to command us? For as amongst those Powers appointed in humane Society, the greater Authority is set over the lesser, to command obedience; so is God set over all. In heinous offences also, where there arises a licentious will to hurt another, be it either by offering reproach or injury; and both of these either upon occasion of revenge, as in one enemy against another, or for the compassing of some piece of profit, not in his own power, as in the highway thief to the traveller, or for the esche wing of some evil, as in him that is afraid of another, or in case of envying, as the miserable wretch against him in happier condition, or as he that is well thriven in any thing, fears him that is to grow up to him, or is grieved at him already in equal case with him; or for the pleasure alone at another man's mischance, as those that are spectators of the Sword-players, or that deride or put tricks upon others. These be these chief heads of iniquity, which sprout forth from that lawless desire 
* See 1 joh. 2. 1.  of Bearing rule, of Seeing much, or of Feeling pleasure, or of any one, or two of these, or of all three together. Thus we live offensively against Three and Seven that Psaltery 
* Psal. 33. 2.  of ten strings, thy ten Commandments, O God, most high and mostsweet.  
3. But what foul offences can there be against thee, seeing thou canst not by them be corrupted? or what high-handed transgressions can cross thee who canst not be harmed? But this is it that thou revengest that namely which men commit against one another, seeing also when they sin against thee, they do wickedly even against their own souls, and iniquity gives itself the lie, either by corrupting or perverting its own nature which thou hast created and ordained; or else by an immoderate use of those creatures appointed for them; or in burning in lust towards the use of what is not apppointed, which is against nature; or when as they are guilty to themselves for raving with heart and tongue against thee, kicking thereby against the 
Acts 9 5.  prick: or when as breaking open the pale of all human society, audacious people rejoice themselves in their privy bargains of bawderies or theeveries, right as any thing either delighteth or offendeth them.  
4. And these pranks are played, whenever thou art forsaken, O Fountain of Life, which art the only and the true Creator and Governor of this Universe, when as out of a singularity of pride, any one false thing is in part loved. By an humble devoutness must we therefore return unto thee; and then thou purgest away our lewd customs, and provest favourable to their sins that confess unto thee, and thou hearest the groans of those that are enthralled by them, and thou losest those fetters which we have made for our own selves; if so be we do not lift up against thee the horns of a feigned liberty, through a grippleness of having more, though with a danger of losing all; even by more strongly settling our love upon our own private commodity, than upon thee the common good of All.   

CHAP. 9 The difference that is betwixt sins, and betwixt the judgement of God and men.  
1. But amongst those infamous and high-handed offences, are the sins of these men to be reckoned, who are good proficients otherwise in virtue; which by those that judge rightly, and after the Rule of perfection, are discommended, and yet the persons commended withal, upon hope of better fruit, as is the greeneblade of the growing Corne. And there are some again, that look like infamous or impudent crimes, which yet are no sins; even for that they neither offend thee, O Lord God, nor yet any sociable conversation; when (namely) provision is made of somethings fitting for the times, and we cannot judge whether it be out of a lust of having; or when some actions be by ordinary authority punished, with a desire of correcting, and it is uncertain whether it were out of a desire of hurting. Many a fact therefore which seems worthily disallowed by men, is yet well approved of by thy testimony; and many a one by men praised, are (thou being witness) condemned: and all this, because the outside of the fact, and the mind of the doer, and the unknown secret of the present hint of opportunity, are all different from one another.  
2. But when thou on the sudden commandest any unusual and unthought-of thing, yea, notwithstanding thou hast sometime heretofore forbidden this (although thou keepest secret for the time the reason of thy command, and notwithstanding it be against the private ordinance of some Society of men who doubts but it is to be obeyed, seeing that Society of men is a just Society, which serves thee? But happy are they who know it was thou that gave the command. For all things are done by them that serve thee, either for the providing themselves of what is needful for the present, or for the foreshowing of something to come hereafter.   

CHAP. 10. He speaks again of the Figtree: and derides the Manichees foolish conceits about it.  
1. I Myself being at that time ignorant of these things, derided heartily those holy servants and Prophets of thine. And what gained I by scoffing at them, but that myself should in the mean time be scorned at by thee, being sensibly and by little and little drawn on to those toys, as to believe that a Figtree wept when it were plucked, and the Mother of it to shed milky tears? Which Fig notwithstanding (plucked by some other man's boldness) had some Manichean 
He alludes in this Chapter to the folly of the Manichees.  Saint eaten, he should digest in his guts, and breath out of that Fig, very Angels; yea, in his prayer, groan and sigh out certain portions (forsooth) of the Deity; which portions of the most high and true GOD should remain bound in that Fig, unless they had been set at liberty by the teeth or belly of some elect holy one. And I believed (wretch that I was) that more mercy was to be shown to the fruits of the earth, that unto men for, whose use they were created. For if any man (though a hungered) should have eaten a bit, who were no Manichee, that morsel would seem as it were to be condemned to a capital punishment, should it have been given him.   

CHAP. 11. His mother's Dream.  
1. ANd thou stretchedst thine hand from on high and drewest my soul out of that darksome deepness, when as my mother thy faithful one wept to thee for me, more bitterly than mother's use to do for the bodily deaths of their children. For she evidently fore saw my death, by that faith and spirit which thou hadst given her, and thou heardest her, O Lord, thou heardst her & despisedst not her tears, when flowing down they watered the very earth 
a He alludes bear to that devout manner of the Eastern Ancients, who used to lie flat on their faces in prayer.  under her eyes in every place where she prayed, yea thou heardst her. For whence else was that dream of hers, by which thou comfortedst her; in which she verily thought me to live with her, 
b Here the old Translator is mistaken, falsely construing the word Crederet.  and to eat at the same table in house with her, which she already begun to be unwilling withal, refusing and detesting the blasphemies of my error. For she saw 
c Her vision.  (in her sleep) herself standing in a certain wooden 
d In quadam Tegula Lignea, and not in regula Linea, or Lignea, as the printed Copies read it. This Tegula signifies an upper room next the tiles: But in those hot African Countries they used to be much upon the Ro●fes of their houses; which therefore were commanded to be battlemented lest any should fall from thence, Deut. 22. 8. so ●e such upper room, gallery or pergula it is likest to have been.  battlement, and a very beautiful young man coming towards her, with a cheerful countenance and smiling upon her, herself being grieved and far gone with sorrowfulness. Which young man when he had demanded of her the causes of her sadness and daily weep, (that he might teach rather as Angels use to do, than learn) and she had answered that it was my perdition that she bewailed; he bade her rest contented, and wished her to observe diligently and behold, That where she herself was, there was I also. Who when she looked aside, she saw mestanding by her in the same battlement. How should this chance now, but that thine ears were bend towards the requests of her heart.  
2. O thou Good omnipotent, who hast such special care of every one of us, as if thou hadst care but of one alone; and so regardest all, as if but single persons. How came this about also, that when she had told me this Vision, and I would have interpreted it, That she should not despair of being one day of my opinion: she presently without any sticking at, replies; No (saith she) it was not told me that thou art where he is, but where thou art, there he is? I confess to thee, O Lord, that to the best of my remembrance (which I have oft spoken of) I was then the more moved at that answer of my vigilant mother, that she was not put out of conceit by the likelihood of my forced interpretation, and that upon the very instant she apprehended as much of it as was truly to be discerned (which I myself verily had not perceived, before she spoke.) I was more moved (I say) at that, than with her dream itself; by which the joy of that holy woman to be fulfilled so long after, was, for the consolation of her present anguish, so long before foresignified.  
3. For nine full years passed after that, in all which I tumbled up down in the mud of that deep pit, and the darkness of that false belief, and when I endeavoured to rise, the violentlyer was I slung down again. All which time that chaste, godly and sober widow (such thou lovest) more cheered up with hope, though no whit slackened in weeping and mourning, failed not all hours of her set prayers to bewail my case unto thee. And her prayers found entrance then into thy sight, yet notwithstanding thou suffered'st me to be tumbled yet again, and to be all over involved in that mist of Manichisme.   

CHAP. 12. The answer his mother received from a Bishop, concerning his conversion.  
1. ANd thou gavest her another answer in the mean time, which I now remember: and yet I pass over many a one, for that I make haste to those things which more press me to confess unto thee, and many have I also forgotten. Thou affordedst her another answer, therefore by a certain Priest of thine, a Bishop brought up in thy Church, & well studied in thy Books. Whom when this woman had entreated that he would vouchsafe to have some conference with me, as well to un-teach me what was false, as to instruct me in what was sound; (for this office she ever and anon did for me, as she found men fit for such an undertaking) but he refused it, and in truth discreetly too, as I better afterwards perceived. For his answer was, that I was yet unripe for instruction, for that I was yet puffed up with the new taken-in heresy, and that I had already troubled diverse unskilful persons with spurring of questions to them, as she had already told him: but let him alone a while (saith he) only pray to God for him, he will of himself by reading find his own mistake, and how great his impiety is.  
2. The Bishop then up and told her how himself when he was a little one had been by his seduced mother committed to the Manichees, and how he had not only read over almost all, but also copied out their books, and that it appeared to him (without the help of any man to dispute against, or convince it) how much that sect was to be avoided; and how of himself therefore he had forsaken it. Which words when he had spoken, and she would not yet be satisfied: but pressed more upon him what with entreating, and what with weeping, that he would be pleased to see me, and discourse with me; he, a little displeased at her tedious importunity, Go thy ways, (saith he) and God bless thee, for it is not possible that the son of these tears should miscarry. Which answer she then took (as she often remembered in our familiar discourse afterwards) as if an oracle had resounded from heaven.    

SAINT AUGUSTINE'S Confessions. THE FOURTH BOOK.  

CHAP. 1. How long, and what ways he seduced others.  
FOr the space of nine years then (that is from the nineteenth year of mine ago to the eight and twentieth) we were seduced ourselves, and others we seduced; deceived and deceiving in diverse lusts; and in public we did it by those Arts which are called liberal, but in private we still peretended the assumed 
a Just thus do the Puritans of our days; some champions they have that are still scribbling, and others bragging in their conventicles how able they are to confute the Adversary: but in private houses they pretend sanctity and long Prayers, and stillseeme zealous against the pretended imperfections of the Church, times, and governors, temporal and spiritual.  name of Religion. Here were we proud, there superstitious, every where vain; still hunting after the empty noise of popular reputation, even affecting those The atricall hum and 
b It was the old fashion to hum, and give low plauditees with the band, to their Orators and Preachers; as may be seen in Saint Basile and Saint chrysostom.  applauses, and those contentious strifes of wit, and to gain the grassy garlands, & the vanity of showing ourselves upon the 
c It was the Roman custom to rebearse upon the stage or in public their own composures (which they called Reponere,) before they set forth copies of them, which when they did, they were said Edere. Thus edere spectaculum, & edere librum Semper ego auditor tantum: nunquamne reponam? Pers.  stage; and the intemperancy of ambition. But much desiring then to purge ourselves from these our natural corruptions by the help of those who were called elect and holy, we carried them certain chosen 
* He derides at this wicked Sacrament of the Manichees in which they thought to imitate the receiving and benefit of the Lords Supper. Here had they a chosen meat consecrated by their elect; and they hoped by it to be purged, and as it were united to God.  meats, out of which in the workehouse of their own paunches, they should forge certain Angels and Gods, by whom we were to be cleansed. These things did I then follow, these things did I then practise with my friends, who were deceived by me and with me.  
2. Let such deride me now, who are arrogant, and not yet savingly cast down nor broken in heart by thee, O my GOD; but I for all this do here confess mine own shame to thee in thy praise. Suffer me I beseech thee, and give me grace to run over in my present remembrance the errors of my forepast time, and to offer up unto thee the sacrifice of rejoicing. For what am I without thee, but a guide to mine own downfall? or what am I even at the best, but an infant sucking thy milk, and feeding upon thee the food incorruptible? But what kind of thing is any man, seeing at the best he is but a man? Let now the strong and the mighty laugh at us, but let us weak and needy souls ever confess unto thee.   

CHAP. 2. He teaches Rhetoric, and despiseth a wizard who promised him the victory.  
1. I Taught in those years the Art of Rhetoric, and myself being overcome with a desire of gain, made sale of a loquacity, to overcome others by. Yet I desired rather (Lord thou knowest) to have honest scholars (as they are now adays accounted) and those without all deceit, I taught how to deceive; not that I would have them plead against the life of any 
* Oh that those Lawyers would learn this, who think they may undo any man's life, cause, or reputation, so it be for their Client: say or unsay, any thing for their Client.  innocent person, though sometimes to save the life of the nocent. And thou, O God, from afar perceivedst me falling in that slippery course, & in much smoke sparkling out some small faith, which I then made show of in that Schoole-mastership of mine to those that loved vanity, and becoming the companion to those that sought a lie. In those days I kept a Mistress, whom I knew carnally, not in that lawful way of marriage; but the way found out by wand'ring lust, utterly void of understanding: yet had I but that one, towards whom I truly kept the promise of the Bed▪ in whom I might by mine own example learn experience, what difference there would be betwixt the knot 
* I read it Nodum, ●nd not Modum.  of the marriage-covenant, mutually consented unto for the desire of children, and the bargain of a lustful love, where though children be against our wills begotten, yet being borne, they even compel us to love them.  
2. I remember once, that when I had a mind to put forth myself for the prize in a Theatrical Poem, I was demanded by I know not what wizard, what I would give him, to be assured to win the garland: but I detesting and abhorring such filthy compacts returned him answer; That though the garland were immortal and of gold, yet would I not suffer a fly to lose its life to gain me the better of it. For he was to kill certain living creatures in those his sacrifices, and by those honours to invite the Devils to favour me in the people's acclamations. But this ill means I refused not, out of any chaste reservation towards thee, O God of my heart; for than knew I not how to love thee, who knew not how to think on any thing but certain 
* He alludes to the Manichees errors, who thought God and the Angels to be but glorious bodies. Hos. 12. 1.  Corporeal Glories. And did not my soul, panting after such fond fictions, commit fornication against thee, trust in false hopes, and feed upon the wind? But I would not (forsooth) that he should do sacrifice to the Devils for me, and yet did I myself offer unto them, even by that my superstition. For, to feed upon the wind, what is it else but to feed them; that is, by our own errors to make ourselves the subjects of their pleasure and derision?   

CHAP. 3. Giving himself to Astrology, he is reclaimed by an ancient Physician.  
1. THose Stargazers therefore, whom they style 
The old Translator is often mistaken in this Chapter.  Mathematicians, I verily did not forbear to consult with; and that because they used no sacrifice, not directed their prayers to any Spirit to speed their Divinations: and yet doth Christian and true piety consequently refuse and condemn that Art. For it is a good thing to confess 
Psal. 41. 4.  unto thee, and to say, Have mercy upon me, heal my soul: for I have sinned against thee: and not to abuse thy kindness for a liberty of sinning, but to remember our Lord's warning, Behold thou art made whole, sin no 
job. 5. 14.  more, lest a worse thing come unto thee. All which wholesome advice they endeavour to overthrow, that say, The cause of thy sin is inevitably determined in heaven; and that Man, flesh and blood, and proud corruption be kept without sin, is of Venus doing, forsooth; or Saturn or Mars procured it; mean while the Creator of Heaven and Stars, bears the blame of it. And who is he but our God, the very sweetness and wellspring of Righteousness, who shalt render to every man 
Rom. 2. 6.  according to his works: and a broken and contrite heart wilt 
Psal. 51. 17.  thou not despise.  
2. There was in those days a wise Gentleman, very skilful in Physics; and famous for his Art, who being at that time 
* This was part of the Proconsul's Office in the Roman Provinces, to be judge at these kind of Exercises: and in these lesser Cities so serve from Rome, a mean man might be Proconsul. The old Translator turns Proconsul, In place of the Consul, ignorantly.  Proconsul, had with his own hand put the Garland upon my distempered head, but not as a Physician: for this disease thou only curest, 
* I am. 4. 6.  who resistest the proud, and givest grace to the humble. But didst thou fail me by that old Physician, or forbarest to heal my soul? For in regard I grew more acquainted with him, and that I diligently and firmly depended upon his advice; for ho delivered it in neat terms, full of quick sentences, both pleasant and grave withal. Who, when he had gathered by my discourse, that I was given to study the books of the Nativity-casters and Figure-flingers, he courteously and fatherly advised me to cast them all away, and that I should not hereafter in vain bestow my care or diligence (which was necessary for more useful things) upon that vain study: affirming withal, that himself had in his younger years studied that Art, with a purpose to get his living by it; hoping, if he could once have understood Hypocrates, he might attain to understand that kind of learning also: and that he had given it over, and wholly betaken himself to Physic, for no other reason, but that he found it most deceitful; and he being a grave man, would not get his living by cheating of people. But thou (saith he) hast the profession of Rhetoric to maintain thyself by, whereas thou followest this study voluntarily, not driven to it by necessity: so much the more then oughtest thou to give me credit in this point, who laboured to attain to perfection in it, out of a purpose merely to get my living by it.  
3. Of whom when I had demanded, what the reason was then, why so many true things should be foretold by it? He answered me (as well as he could) That the force of Chance, diffused round about in the nature of things, brought this about. For if when a man had by haphazard consulted the books of some Poet, who sang of and intended clean another matter, the Verses did oftentimes fall out wondrously agreeable to the present business: it were not then to be wondered at (saith he) if out of the soul of man (by some higher instinct) knowing nothing what is done within itself, some answer should be given, which more by hap than any good cunning, should have agreement to the business and actions of the demander. And thus much truly, either from or by him, thou then wroughtest for me, and then decypheredst in my memory, what of myself I should seek out afterwards. But yet at that time neither he, nor my most dear Nebridius; (a very good dispositioned young man, and very cautelous, who utterly derided that whole manner of Divination) could persuade with me to cast away those studies, even because the authority of the very Authors overswayed more with me, and that I had not yet light upon any demonstrative argument (such as I sought for) whereby it might clearly and without all doubtfulness appear, that what had been truly foretold by those Masters of the Science, were spoken by Fortune or by chance, and not out of the sure Art of the Starre-gazers.   

CHAP. 4. He relates the sickness and baptism of his Friend, whom himself had infected with heresy: he grievously laments his death.  
1. IN those years when I first of all began to teach Rhetoric in the Town where I was borne, I gained a very dear friend, upon the occasion of the nearness of our studies; one he was about mine own age, now springing up with me in the flower of youth. He had grown up of a child with me, and both schoolfellows and playfellows we had been. But yet was he not so truly my friend, no nor of later times neither, as true friendship should be indeed; for true it cannot be, unless thou soderest it betwixt such parties as cleave together unto thee, by that love which is shed abroad in 
Rom. 5. 5.  our hearts by the Holy Ghost, which is given unto us. But yet a very sweet friendship it was, being ripened by the heat of the equality of our studies: For, from the true faith, (which he being a Youth was not sound and throughly grounded in) I had wrapped him, even towards those selfsame superstitious and pernicious Fables, for which my Mother bewailed my condition. With me now erred the mind of that man, nor could my soul be without him. But behold thou, ever at the backs of thy Runne-awaies, the God of revenge, and Father of mercies, both at the 
Psal. 94. 1.  same time, who turnest us to thyself by most wonderful means, tookest that man out of this life, when he had scarce continued one whole year in my friendship, sweet to me above all sweetness of this life.  
2. What one man is able to recount all thy praises which he hath felt in himself alone? What was it thou than didst, my God, and how unsearchable is the bottomless depth of thy judgements? For when as one day, sofe sick of his Fever, he lay senseless in a deadly sweat, and all despairing of his recovery, he was baptised unwitting to himself; myself mean while little regarding, and presuming that his soul would have retained rather what it had received of me, and not what was now wrought in the body of him that knew 
* The wonderful effect of the Sacrament of Baptism.  nothing of it. But it fell out far otherwise: for he became refreshed, and recovered his health upon it: For when as soon as ever I could come to speak with him; (and I could, so soon as he was able: for I had never yet gone from him, and we very nearly depended one upon another) I offered to scoff, as if he also would have scoffed with me for company, at that Baptism which he, being most absent both in understanding and feeling, had lately received, but had now understood that he had received. But he looked with as great indignation upon me, as I had been his moral enemy; and with an admirable and sudden freedom of language, advised me, that if I purposed to continue his friend, I should forbear such talk to him.  
3. But I all astonished and amazed, put off the disclosing of my private commotions, till he should grow well again, and had recovered so much strength of health, that he were fit for me to deal with as I would myself. But he was taken away from my frenzy, that with thee he might be preserved for my future comfort; falling in my absence a few days after into a relapse of his Fever, and was parted away from me. At the grief of this, my heart was utterly overclouded; and whatsoever I cast mine eye upon, looked like death unto me. Mine own Country was a very Prison to me, and my Father's house a wonderful unhappiness; and whatsoever I had communicated in with him, wanting him turned to my most cruel torture. Mine eyes roved about every where for him, but they met not with him; and I hated all places for that they had not him; nor could they now tell me, Behold, he will come shortly, as when he was alive they did whenever he was absent. I became a great examiner of myself, and I often asked over my soul, why she was so sad, and why she afflicted me so sorely: but she knew not what to answer me. Then said I to my soul, Put thy trust in God; but very justly she did not obey me; because that most dear man whom she had lost, was both truer and better, than that fantastical God she was bid to trust in. Only tears were sweet to me, 
* Arara conceit.  for they had now succeeded in my friend's place, in the dearest of my affections.   

CHAP. 5. Of tears in our prayers for, and bewailing of, the thing beloved.  
1. ANd now, Lord, are these things well passed over, and time hath assuaged the anguish of my wound. May I learn this from the● who art Truth, and may I apply the ear of my heart unto thy mouth, that thou mayst tell me the reason, why weeping should be so sweet to people in misery? Hast thou (notwithstanding thou art present every where) cast away our misery far from thee? and thou remainest constant in thyself, but we are tumbled up and down in diverse trials: and yet unless we should bewail ourselves in thine ears, there should no hope remain for us. How comes it then to pass, that such sweet fruit is gathered from the bitter tree of a miserable life, namely to mourn, and weep, and sigh, and complain? Is it this that sweetens it, that we are in hope thou hearest us. This may be rightly thought of our prayers, because they have a desire to approach unto thee. But may it be so said too concerning that grief and mourning for the thing lost, with which I was then wholly overwhelmed? For I could not hope he should now revive again, nor did I desire this with all my tears; but bemoan him only I did, and weep for him: seeing a wretch I was, and had utterly lost all my joy. Or is weeping a bitter thing, and yet out of a full-gorg'dnesse of what we before enjoyed, and in the very instant while we are a loathing of them, can it be pleasing to us?   

CHAP. 6. He tells with what great affection he loved his friend.  
1. But what speak I of these things? for 'tis no time to ask questions, but to confess unto thee. Wretched I was; and wretched is every soul that is engaged in the friendship of mortal things; he becomes all to pieces when he foregoes them, and then first he becomes sensible of his misery, by which he is already miserable even before he foregoes them. This was my case at that time; I wept full bitterly, and yet was best at quiet in that bitterness. Thus was I wretched enough, and that wretched life I accounted more dear than my friend himself. For though I would gladly have exchanged it, yet as unwilling I was to forgo that, as I had been to lose him; yea I knew not whether I would have forgone that, even to have enjoyed him. 
* The old Translator confounds these two sentences.  Like as the tradition, (if it be not a fiction) goes of Pylades and Orestes, who would gladly have died one for another, or else both together, it being to them worse than death not to live together. But I know not what kind of affection prevailed with me which was too much contrary to theirs, for both grievously tedious to me it was to live, and yet fearful I was to dye. I suppose that how much the more affectionately I loved him, so much the more did I both hate and fear (as my cruelest enemy) death which had bereft me of him: and I imagined it would speedily make an end of all other men, because it had the power to do of him. Even thus I well remember, stood I then affected.  
2. Behold my heart, O my GOD, yea search it throughly; search it because I remember it well, O my Hope, who cleansest me from the impurity of such affections, directing mine eyes towards thee, and plucking my feet out of the snare. For I much admired that other mortals did live, since he whom I so loved, as if he never should have died, was now dead: yea, I more admired that myself who was to him a second self, should be able to live after him. Well said he of his friend, Thou half of my soul: for I still thought my soul and his soul, to have been but one soul in two bodies: 
This conceit Saint Augustine Retracted afterwards Retract lib. 2. cap. 6.  and therefore was my life a very horror to me, because I would not live by halves. And even therefore perchance was I afraid to dye, lest he should wholly die, whom so passionately I had loved.   

CHAP. 7. The impatientnesse of grief constrains us to shift our dwellings.  
1 O Madness, which knowest not how to love men, as men should be loved! O foolish man, which so impatiently endurest the chances mortality is subject unto! Thus mad and foolish was I at that time. Therefore I stormed, and pu●t, and cried, and tumbled, being capable neither of Rest nor Counsel. For I was sayne to uphold my shattered and blood-blubbered 
* Conscissam & cruentatam, (not cruentam) animam.  soul which yet had not patience enough to be supported by me, yet a place where to dispose of it, I could not light upon. Not in the delightful groves, not where mirth and music was nor in the odoriferous Gardens, nor in curious Banquet, nor in the pleasures of the Bed and Chambering; nor (finally) in reading over either Verse or Prose, took it any contentment. Every thing was offensive, yea, the very light itself; and whatsoever were not as he was, was alike painful and hateful to me, except groaning and weeping. For only in those found I a little refreshment.  
2. But so soon as I had retired my soul from them, a huge weight of misery overloaded me, which thou only couldst ease and lighten, O Lord. I knew thus much, and yet indeed I would not, nor was I able; for thou wert not any solid or substantial thing unto me, when in those days I thought upon thee. For not thou thyself, but mine own idle fantasy and errou● were then my God. If I offered to discharge my burden upon that, to give it some easement, fell as it were into the empty air, and came tumbling again upon me: whereupon I remained so unfortunate a place to myself, as there I could neither stay, nor get away from it. For whither should my heart fly from my heart? Whither was it possible to fly from mine own self? Whither should I not have followed myself? And yet after all this, out of my Country fled: for so should mine eyes less look for him there, where they were not wont to see him. And thus I left Tagaste, and came to Carthage.   

CHAP. 8. Time cures Sorrow,  
1. Time's lose no time; not do they idly go and return about these senses of ours; but they cause strange operations in our minds. Behold, they went a●● same day by day, and by going and coming to and again, they brought into my mind other notions, and other remembrances, and by little and little preced me up again with my old kind of delights, unto which my present sorrow gave some way. And yet to that again there succeeded, though not other griefs, yet the causes of other griefs. For how came that former grief so easily and so deeply to make impression in me, but even from hence, that I had spilt my soul upon the sand, in loving a man that must once dye, as if he never had been to dye? For the comfort of other friends did mostly repair and refresh me, with whom I did love, what for thy sake I did not love: and this was a great Fable, and a long lie; by the impair 
* This passage hath the old Translator rendered very mannerly, and I have followed him.  repetition whereof, our soul, which lay itching in our ears, was wholly corrupted.  
2. But that Fable would Not yet dye with me, so oft as any or my friends died. But there were some other things which in my friend's company did take my mind; namely, to discourse, and to laugh with them, and to do obsequious offices of courtesy one to another; to read pretty books together, sometimes to be in jest, and other whiles seriously honest to one another; sometimes so to descent without discontent, as a man would do with his own self, and even with the seldomness of those dissenting, season our more frequent consentings; sometimes would we teach, and sometimes learn one of another; wish for the company of the absent with impatience; and welcome 〈◊〉 the new comers with joyfulness. With these and the like expressions, proceeding out of the hearts; of those that loved and repaired one another's affections, by the countenance, by the tongue by the eyes and by a thousand other most pleasing motions, did we 
* Conflare, & facere: Here the Infinitive Mood is put for the Praeter imperfect tense plural: He illudes to ●he running or melting of glass or metals together.  solder or run as it were our souls together, and made but one out of many.   

CHAP. 9 The comparing of humane friendship with divine.  
1. THis is it now which a man loves in our friends; and so loves it, that he must in conscience confess himself guilty if he should not love him that loves him again, or not love that man again that loves him first, expecting no other thing from him besides the pure demonstration of his love. Hence is that mourning when ever a friend dies, yea those overcasting of sorrows, that steeping of the heart in tears, all sweetness utterly turned into bitterness: hence too upon the loss of the life of the dying, comes the death of the living. But blessed is the man that loves thee, and his friend in thee, and his enemy for thee. For he alone loses none that is dear unto him, to whom all are dear, in him that can never be lost. And who is this but our God, the God that made heaven and earth, and who filleth them, because in filling them he created them? Thee, no man loses, but he that lets thee go. And he that lets, thee go, whither goes he, or whither runs he, but from thee well pleased, back to thee offended? For where shall not such a one find thy Law fulfilled in his own punishment? And 
joh. 17. 17  thy Law is truth, and Truth is thyself.   

CHAP. 10. All beauty is from God, who is to be praised for all.  
1. Turn us O God of Hosts, show us the light of thy countenance and we shall be whole. For which way soever the soul of man turns itself, unless towards thee, it is even rivetted-into dolours. Yea though it settles itself upon beautiful objects without thee, and without itself: which beauties were no beauties at all, unless they were from thee. They rise, and set; and by rising, they begin to have Being; they grow up, that they may attain perfection; which having attained, they wax old and wither: for grow old all must, and all must wither too. Therefore when they spring up and tend towards a Being, look how much more hast they make to Be, so much the more they also make not to Be. This is the law of them. Thus much hast thou bequeathed them, because they are parcels of things which are not extant all at one time, but which by decaying and succeeding do altogether play the part of the whole universe, whereof they are the parcels. And even thus is our speech delivered by sounds significant: for it will never be 
* O most dainty comparison and expression!  a perfect sentence, unless one word gives way when it hath sounded his part, that another may succeed it.  
2. And by them let my soul praise thee, O God, Creator of things; but yet let not my soul be fastened in to these things with the glue of love through the senses of my body. For these things go whither they were purposely to go, that they might no longer Be, and they cleave the soul in sunder which most pestilent desires: even * because 
Quon●a●a●●m● ipsa esse vult. This he translates, for the soul desires to be. Short of the sense.  the soul earnestly desires to be one with them, and loves finally to rest, in these things which she loves. But in those things she finds not settlement, which are still fleeing, because they stand not ever at the same stay: and who is he that can follow them with the senses of his flesh; yea, who is able to overtake them, when they are hard by him?  
3. For the sense of our flesh is slow, even because it is the sense of our flesh: and it's self is its own measure. Sufficient enough it is for the end it is made for; but it is not sufficient for this, namely, to hold at a stay things running of course from their 
* Ab initio debito, usque ad finem debtum.  appointed starting place, to their Races end. For in thy Word by which they were created, they hear this signal, from hence, and even thus far.   

CHAP. 11. All things are created mutable in themselves, and immutable in God.  
1. BE not foolish O my soul and make not the care of thine heart deaf, with the tumult of folly. But harken now: the Word itself calls to thee to return: for there is the place of quiet not to be disturbed, where thy love can never be forsaken, if itself leaves not off to love. Behold, these things give way that other things may come in their places, that so this lower would may at last have all his parts. But do I ever depart, saith the Word of God? There set up thy dwelling, trust there whatsoever thou hast left, O my soul; especially since thou art at length tired out with these uncertainties. Recommend over unto truth, whatsoever thou hast left of truth; and thou shalt lose nothing by the bargain; yea, thy decays shall reflourish again, and all thy languishments shall be recovered; thy fade shall be refreshed, shall be renewed, and shall be made to continue with thee: nor shall they put thee down to the place whither themselves descend; but they shall stay with thee and stand fast for ever before that God, who himself stays and stands fast for ever.  
2. Why now my perverse soul wilt thou be still following thine own flesh? Let that rather turn and follow thee. What ever by her thou hast sense of, is but in part: and the whole whereof these are parts, thou knowest not; and yet this little contents thee. But had the sense of thy flesh been capable of comprehending the whole, and not for thy punishment been stinted to a part of the whole; thou wouldst have then desired that whatsoever hath existence at this present should pass away, that so the whole might better have pleased thee altogether. For what we speak, by the same sense of the flesh thou hearest, and yet wouldst not thou have the same syllables sound ever, but fly away, that others may come on, and thou mayst hear up the whole sentence. Thus are all these things in ever Being, which have still any one part of theirs in being, and yet all those parts which go to the making up of that whole Being, are never all together in present Being. All together surely must needs delight morefully, than parts single, if the pleasure of all could be felt all at once. But far better than these all, is he that made all: and he is our God: nor does he depart away, for that he hath no successor: If bodies then please thee, praise God for them, and turn thy love upon him that made them; lest otherwise in those things which please thee, thou displease him.   

CHAP. 12. Love of the creatures is not forbidden, provided that in those which please us, God be loved.  
1. IF then souls please thee, let them be loved in God: for they are mutable, but in him are they firmly established, or else would they pass, and perish. In him therefore let them be beloved; and draw unto him along with thee as many souls as thou canst, and say to them, Him let us love, let us love him; he made all these, nor is he far from them. For he did not once make them, and then get him gone, But of him, and in him they are. See where he is, even wherever truth is savoury. He is within the very heart, but yet hath the heart strayed from him. 〈◊〉 again to your own heart O●● transgressors, and cleave fast ●● 
Esay 46. 8.  to him that made you. 〈◊〉 with him, and you shall 〈◊〉 surely: Repose your 〈…〉 him, and ye shall rest 〈◊〉 Whither go you i● these 〈◊〉 gy passages? O whither go you The good that you love, is 〈◊〉 him; and in respect of him, 〈◊〉 both good and pleasant. But it shall justly be turned to bitterness, because whatsoever is from him is unjustly loved, if he be forsaken for it.  
2. Whither now wander 〈◊〉 further and further over these difficult and troublesome passages? There is no rest to be found where you seek it. Seek what you do seek, but yet 'tis not there where you are seeking for it. You seek a blessed life in the land of death; 'tis not there: for how should there be a happy life, where there is at all no life? But our Life descended down hither, and took away our death, and killed him, out of the abundance of his own life: and he thundered, calling unto us to return from hence to him into that secret place, from whence he came forth to us; coming first into the Virgin's womb, where the Humanity was married unto him, (even our mortal flesh, though not ever to be mortal) and thence came he like a Bridegroom out of his chamber, 
Psal. 19 5.  rejoicing as a Giant to run his course. For he foreslowed not, but he ran, crying both in words, deeds, death, descent, and ascension; still crying to us to return unto him. And he withdrew himself from our eyes, that we might return to our own heart, and there find him.  
3. He withdrew himself, and behold he is still here. He would not tarry long with us, yet hath he not utterly left us; for thither is he gone, from whence he never parted, because the world 
john 1.  was made by him. And in this world he was, and into this world he came to save sinners, 
1 Tim. 1. 15  unto whom my soul now confesseth, that he may heal it, for it hath sinned against him. O 
Psal. 41. 4.  ye sons of men how long will ye be slow of heart? will ye not now after that Life is descended down to you, will not you ascend up to it and live? But whither ascended you when you were high-conceipted, and lifted up your head into heaven? Descend again, that you may ascend, and ascend to God. For descended you are, by ascending against him. Tell the souls whom thou lovest, thus; that they may weep in this valley of tears; and so carry them up with thee unto God, because by his Spirit thou speakest thus unto them, if speak thou dost burning with the fire of charity.   

CHAP. 13. Love whence it comes.  
1. THese things I as then knew not, and I fell in love with these inferior beauties, and I was sinking even to the very bottom, and unto my friends I said, do we love any thing that is not beautiful? For what is fair? and what is beauty? what is it that inveigles us thus, and that draws our affections to the things we love? for unless there were a gracefulness and a beauty in them, they could by no means draw us unto them. And I marked narrowly and perceived that in the bodies themselves, there was one thing as it were the whole feature, which in that respect was beautiful, and another thing that did therefore become, because it was aptly fitted to some thing, as some part of the body, in respect of the whole body, or a shoe in respect of the foot, and the like. And this consideration sprang up in my mind even out of the innermost of my very heart, and I composed certain books De 
* Of Fair and Fit.  Pulchro & Apto, two or three as I think. Thou knowest it O Lord, for 'tis out of my memory. For I have them not now by me, but lost they are, and I know not how.   

CHAP. 14. Of his book of Fair and Fit.  
1. WHat was the cause, O Lord my GOD that moved me to dedicate unto Icherius an Orator of Rome these books of mine, whom as then I so much as knew not by face, but upon love to the man merely for the fame of his learning, which was eminent in him, and some words of his that I had heard, which very well pleased me? But rather did he please me, for that they pleased others, who highly extolled him, admiting much that a Syrian borne, brought up first in the Greek Eloquence, should afterwards prove so wonderful a master in the Latin also: being above all this, a most knowing man in all the studies that pertain unto Wisdom. A man is commended, and loved even when he is absent: Doth then this love enter the heart of the hearer immedidiately from the mouth of the praiser? Nothing so. But by one lover is another inflamed. Hence comes it that he is oft loved, who is heard commended, when (namely) his worth is believed to be truly set forth by the unfeigned heart of the commender; that is, when he that loves him, praises him. Thus then loved I men, upon the judgement of men, but not upon thine, O my God, in which no man is deceived. But yet why not as that noble Chariotier or Huntsman, so famously spoken of by our vulgar affections? no, but far otherwise and more seriously; and even so as I would desire to be myself commended.  
2. For I would by no means have myself or commended or loved, in that kind that Stage-players are, (though I myself did sometimes both commend and love them) but I would choose rather to have lived concealed, than to be known that way; and to be hated, than in that kind to be beloved. Where now are these overswaying of such various and diverse kinds of loves distributed in one soul? what is it that I am in love with in another man? And what again is it, that did I not hate him for, I should not detest and keep him out of my company, seeing we are men either of us? For the comparison holds not, that as a good horse is loved by him, who would not yet be that horse, no not though he might; the same should likewise be affirmed of a Stage-player, who is a fellow in nature with us. Do I therefore love that in a man, which I hate to be, seeing I am a man? Man is a great deep, whose very hairs thou numberest, O Lord, and they fall not 
Mat. 10. 29. 30.  to the ground without thee, and yet are the hairs of his head easier to be numbered, than are his affections and the motions of his heart.  
3. But that Orator whom I so loved was one of those that I would have wished myself to have been: and I erred through a swelling pride, and was tossed up and down with every wind, but I was governed by thee very secretly. And how now shall I know, and how may I upon a sure ground confess unto thee, that I loved that man more for the love of them that commended him, than for the good parts themselves for which he was commended? Because if the self same men should not have dispraised him whom they before had praised, and by dispraising and despising him had they not told the same things of him, I should never have been so kindled and provoked to love him.  
4. See where the impotent so le lies along, that is not yet stayed up by the solidity of truth. Just as the blasts of tougues blow out of the breasts of censurers, so is it carried this way and that way, tumbled and tossed up and down, and the light is so beclowded that it can never discern the truth: And yet it is right before us. I conceived to purchase some great credit by it, if my style and meditations might but be known to that famous man: which should he allow of, than were I more on fire, but if he disapproved, this vain heart of mine utterly void of thy solidity, had been cut to the quick at it. And yet that subject of Fair and Fit upon which I wrote to him, my meditations gladly laboured upon, and though I wanted others to commend it, yet did I myself admire it.   

CHAP. 15. How his understanding being overshadowed with corporeal Images, he could not discern the spiritual.  
1. But I could not all this while discover the main point of the business in that artful carriage of thine, O thou Omnipotent who only dost great wonders: and my conceit ranged through corporeal forms; as Fair, that is so, absolutely of itself; and Fit, which becomes graceful when applied to some other thing: and I defined and distinguished, and confirmed my argument by corporeal examples. I set my studies afterwards to consider of the nature of the Soul, but that false opinion which I had already entertained concerning spiritual, matters would not let me discover the truth, yet the force of truth did ever and anon flash into mine eyes, but I turned away my panting soul from all incorporeal substances, setting it upon line aments, and colours, and swelling quantities. And for that I was not able to see all these in my soul, I verily believed that I could not see that soul of mine. And whereas in virtue I loved peace, and in viciousness I abhorred discord: in the first I observed an Unity, but division ever to be in this. And in that Unity, 
He alludes to the Manichees errors, which had infected him.  I conceived the nature both of truth and of our chiefest goodness to consist: but in this division, silly I imagined, I know not what substance of an irrational life, and the nature of the greatest evil, which should not only be a substance, but a very 
The old Translator jumbles two sentences into one.  true life also: and yet not at all depend on thee, O my God, of whom are all things. And yet that first I called Unity, as if it had been a Soul with 〈◊〉, but the latter I styled a Duality (or a Division,) which should be Anger, in unmanly cruelties: and lust, in beastly impurities; little knowing what I talk of 
* He alludes to the Manichees foolish Philosophical Divinity, which notwithstanding that the so●le and 〈◊〉 faculties were created all at once, and all good, (〈…〉 by the Fall;) yet they made the Soul only to be good, from which virtue came, which they called unity; 〈◊〉 that the soul was but one: but the powers of the soul, they (having an eye only to the Fall and not to the Creation) made to be absolutely and originally Evil and ●● causes of all Evil. Such were those two power of 〈◊〉 Sensitive Appetite, the Concupiscible the●●cible ●●cible: (of which they made their Duality or Division) whereof nature intended the first, (the Concupiscible or Longing appetite) for the conservation of the 〈◊〉 and the pleasant or well being of it: and the 〈◊〉 or angry appetite, for the defence of the Concupiscible: by which we are angry at, and resist whatsoever 〈◊〉 our wellbeing The use of both together is to 〈◊〉 good, and to 〈◊〉 evil, for soul and body. 〈…〉 Appetites be in the Motive faculty of the 〈◊〉 Soul: by these ●●e soul moves herself to or 〈◊〉 sesued or abhorred object. Here the old 〈◊〉 much mistakes, for want of Philosophy. .  
2. For I had not as yet either known or learned, that neither was any substance evil, or that our own soul was not that chiefest and unchangeable goodness. For even as those are to be called facinora, that is, bold, heinous, and desperate deeds, if so be that motion of the soul in which the force of the Appetite now is, be vicious or corrupted, stirring itself insolently and unrulily: and those are to be styled Flagitia, Crimes, or naughty actions, when that affection of the soul, by which carnal pleasures are taken into resolution, be any way immoderate or disorderly. And thus do Errors and false opinions defile the conversation, if so be that the reasonable soul itself be viciously disposed; as it was in me at that time, when I was utterly ignorant of any other light to illustrate it by, to make it partaker of the Truth, seeing of itself it is not that Nature of Truth. For thou shalt light my Candle, 
Psal. 18. 28  O Lord my God, thou shalt enlighten my darkness: and of thy fullness have we all received; 
joh 1. 16, 9  for thou art the true light that lighteth every man that 
jam. 1. 16.  cometh into the world; for that in thee there is no variableness, 
1 Pet. 5. 5.  neither shadow of change. But I pressed towards thee, and was as fast thrust from thee, that I might taste of death: for thou resistest the proud.  
3. And what could be prouder, than for me with a wonderful madness to maintain, myself to be that by nature which thou thyself art? For whereas myself was mutable, (so much appearing manifestly unto me, in that I became so ambitious to grow wiser, that of worse I might so prove better;) yet chose I rather to imagine thee to be mutable, than myself not to be that which thou wert. Therefore gavest thou me the repulse, and thou curiedst my unconstant stiffeneckednesse, and I fancied to myself certain corporeal forms, and being flesh, I accused flesh; and being a way faring spirit, I did not turn towards thee, but went nuddling on and on towards those fancies which have no being, neither in thee, nor in me, nor in any body. For they were not created for me by thy Truth, but devised merely by mine own vain conceit, fancying out a body. And I demanded of thy faithful little ones, my fellow-Citizens, (from whom unbeknowing to myself I stood exiled) I put the question to them, I say, (prating and foolish man that I was!) Why therefore doth the soul err which God hath created? But I would endure upon no terms, any one should demand of me, Why therefore doth God err? And I stiffly maintained, that thy unchangeable substance rather did err upon constraint, than be brought to confess mine own changhable substance to have gone astray voluntarily, or gone any thing near it.  
4. I was at that time perchance six or seven and twenty year old, when I composed those Volumes; canvasing up and down with myself these corporeal fictions, which were still buzzing in the ears of my heart, (which ears I intended rather, O sweet Truth, to hearken after thy inward melody) plodding all this time upon my Fair and Fit, and desiring to stay, and to hearken to thee, and to rejoice exceedingly at the voice of thy Spouse, but could not bring myself to it; for by the calls of mine own errors, I was drawn out of myself, and oppressed with the weight of my own proud conceit, I sunk into the lowest pit. For thou didst not make me to hear 〈◊〉 
Psal. 51. 8.  and gladness, that the 〈…〉 which thou hadst not yet enough broken might rejoice.   

CHAP. 16. The admirable aptness to Learning, and the great understanding S. Augustine had.  
1. ANd what was I the better for it, when scarce twenty years old, that Book of Aristotle's Predicaments falling into my hands, (of which my Rhetoricke-master of Carthage, and others, esteemed very good Scholars, would be cracking with full mouths:) I earnestly and with much suspense gaped upon it at first, as upon I know not what deep and divine piece; but read it over afterwards, yea and attained the understanding of it, by myself alone? And comparing my Notes afterwards with theirs, who protested how hardly they gate to understand the Book from very able Tutors, not dictating to them only, by word of mouth, but taking pains also to delineate out in the 
* Multa in pulvere depingentibus. Which the Other Translator turns, writing them in the dust: noting in his margin, that it was a manner of ●●iting then used. Boldly affirmed. I dare say there was never such a manner of writing. But thus it was; The Mathematicians had their pulverem Mathematicum, dust in linen bags, which scirced or pownced upon a board, they drew their Schemes and Diagrams upon, to make ocular demonstration withal; either for their own use or their Scholars. This they could easily and the aply put in and out again. Arch medes was taken in his Study, drawing his Mathematical Lines in such dust.  dust the Schemes and demonstrations of it; they could teach me no more of it, than I had observed before upon mine own reading. And it seemed plain enough to my capacity, when they discoursed of Substances, such as Man is, and of the Accidents inhering to these Substances; as for example, the figure of a man, how qualified he was, and of what shape and stature, how many foot high, and his relation to his kindred, whose brother he is, or where placed, or when borne, or whether he stands or sits, or be shod or armed, or does or suffers any thing: and whatsoever to be learned beside in these nine Predicaments, (of which I have given these former examples) or these other innumerable observations in that chief Predicament of Substance.  
2. What now did all this further me, seeing withal it as much hindered me? when as I took pains to understand thee, O my God, (whose Essence is most wonderfully simple and unchangeable) imagining whatsoever had being, to be comprehended under those ten Predicaments: as if thyself had been subject to thine own Greatness or Beauty; and that these two had an inherence in thee, like Accidents in their Subject, or as in a Body: whereas thy greatness and beauty is thy Essence; but a body is not great or fair in that regard as it is a body, seeing that though it were less great or fair, yet should it be a body notwithstanding. But it was a mere falsehood which of thee I had conceived, and no truth; a very fiction of mine own foolery, and no solid ground of thy happiness. For thou hadst given forth the command, and so it came to pass in me, that my earth should bring forth briars and thorns in me, and that in the sweat of my brows I should eat my bread.  
3. And what was I the better, that I the vile Slave to wicked affections, read over by myself, and understood all the books of those Sciences which they call liberal, as many as I could cast mine eye upon? And that I took great delight in them, but knew not all this while whence all that came whatsoever was true or certain in them. For I stood with my back to the light, and with my face toward these things which received that light: and therefore my face, with which I discerned these things that were illuminated, was not itself illuminated. whatever was written, either of the Art of Rhetoric, or Logic, whatever of Geometry, Music, and Arithmetic, I attained the understanding of by myself, without any great difficulty, or any instructor at all, as thou knowest, O Lord my God; even because the quickness of conceiving, and the sharpness of disputing is thy gift: and yet did I not sacrifice any part of it to thy acknowledgement. All this therefore served not me to any good employment, but to my destruction rather, since I went about to get so good a part 
He alludes to the Prodigal, Luk. ●5.  of my portion into mine own custody; and I preserved not mine own abilities entire for thy service, but wand'ring into a far Country, to spend it there upon my Harlotries. For what good did it me to have good abilities, and not employ them to good uses? For I understood not that those Arts were attained with great difficulty, even by those that were very studious and ingenuous 
O wonderful natural wit of S. Augustine!  Scholars, until that myself going about to interpret them in others hearing, he was held the most excellent at them, who was able to follow me with least slowness.  
4. But what at last did all this benefit me, thinking all this while, that thou, O Lord my God of truth, wert nothing but a vast and bright Body, and myself some piece of that Body? O extreme perverseness! but in that case was I then; nor do I blush, O my God, to confess thy mercies towards me, & to call upon thee, who blushed not then openly to profess before men mine own blasphemies, and to bark against thee. What good did then my nimble wit, able to run over all those Sciences; and all those most knotty Volumes, made easy to me, without help or light from any Tutor; seeing I erred so 
The Papists brag of being in the true Church, but plainly their Chickens seldom prove more than spoone-feathered, & not hardpenned. For they want the food here spoken of, Sound Faith. Traditions, Legends, seined Miracles, carnal Vows, and out side Sanctity, may puff up, not edify.  foully, and with so much sacrilegious shamefulness in the Doctrine of Piety? Or what hindrance was a far slower wit to thy little ones, seeing they straggled not so far from thee, but that in the Nest of thy Church they might securely plume themselves, and nourish the wings of charity, by the food of a solid faith.  
5. O Lord our God, under the shadow of thy wings let us hope; defend thou, & hold us up. Thou shalt bear us up, both while we are little, and when we are gray-headed: for our weakness, when 'tis from thee, then is it strength; but when 'tis of ourselves, then is it weakness indeed. Our good still lives with thee; from which because we are averse, therefore are we perverse, Let us now at last, O Lord, return, that we do not overturn: because with thee our Good lives without any defect, which Good thou art. We shall not need to fear finding a place to return unto, because we fell headlong from it: for how●ever we have been long absent from thence, yet that house of ours shall not fall down; and that's thy Eternity. * ⁎ *    

SAINT AUGUSTINES Confessions. THE FIFTH BOOK.  

CHAP. 1. He stirs up his own soul to praise God.  
REceive here the Sacrifice of my Confessions from the hand of my Tongue, which thou hast form and stirred up to confess unto thy Name. Heale thou all my bones, and let them say, O Lord, who is like unto thee? For neither does a man teach thee what is done within himself, when he confesses to thee; seeing a closed heart shuts not out thy eye, nor can man's hardheartedness thrust back thy hand: for thou openest it when thou pleasest, either out of pity or justice to us, and there is nothing can hide itself from thy heat. But let my soul praise thee that it may love thee: and let it confess thine own mercies to thee, that it may praise thee. No creature of thine is slack or silent in thy praises, nor the spirit of any man by the praises of his mouth converted to thee; no nor yet any animal or corporeal creature, 
* He means: that the goodly order and workmanship of the creatures causes those that well consider them, to open their mouths in praises to God for them. The Old Translator is much puzzled here, confounding both the sense and Sentences.  by the mouths of those that well consider of them: that so our soul may towards thee rouse itself up from weariness, leaning itself on those things which thou hast created, and passing over to thyself, who hast made them so wonderfully; where refreshment and true fortitude is.   

CHAP. 2. God's presence can no man avoid, seeing he is every where.  
1. LEt unquiet and naughty people now run and flee from thee as fast as they will; yet thou seest them well enough, and canst distinguish of shadows. And behold, all seems gay to them, mean while themselves be deformed. And what wrong have they done thee by it, or how have they disparaged thy government, which from the highest heaven to this lowest earth, is most just and perfect? But whither are they fled, when they fled from thy presence? Or in what corner shalt not thou find them out? But run away 
Psal. 139. 7  that they might not see thee, who well sawest them, that being thus blindfolded, they might stumble upon thee, because thou forsakest nothing that thou hast made; that the unjust I say might stumble upon thee, and be justly vexed by it; withdrawing themselves from thy lenity, and stumbling at thy justice, fall foul upon thy severity. Little know they in truth, that thou art every where, whom no place incompasses, and that thou alone art ever near, even to those that set themselves furthest from thee.  
2. Let them therefore be turned back, and seek thee; because as they have forsaken thee their Creator, thou hast not so given over thy Creature. Let them be converted, that they may seek thee; and behold, thou art there in their heart, in the heart of those that confess to thee, and that cast themselves upon thee, and that power forth their tears in thy bosom, after all their tedious wanderings. Then shalt thou most gently wipe away their tears, that they may weep the more, yea, and delight in their weeping; even for that thou, Lord, and not any man of flesh and blood, but thou Lord, who madest them, canst refresh and comfort them. But whereabouts was I, when I sought after thee? Thou wert directly before me, but I had gone back from thee; nor did I then find myself, much less thee.   

CHAP. 3. Of Faustus the Manichee: and of Astrology.  
1. LEt me lay open before my GOD that nine and twentieth year of mine Age. There came in those days unto Carthage a certain Bishop of the Manichees, Faustus by name: a great snare of the Devil he was, and many were entangled by him in that gin of his smooth Language: which though myself did much commend in him, yet was I able to discern betwixt it, and the truth of those things which I then was earnest to learn: nor had I an eye so much to the curious Dish of Oratory, as what substance of Science their so famous Faustus set before me to feed upon. Report had beforehand highly spoken him to me; as, that he was a most knowing man in all honest points of Learning, and exquisitely skilled in all the liberal Sciences.  
2. And for that I had sometimes read many books of the Philosophers, and had fresh in memory much of theirs; I presently fell to compare some points of theirs to those soul fables of the Manichees: and those things verily which the Philosophers had taught, (who could only prevail so far as to make judgement of this lower world, though the Lord of it they could by no means find out) seemed far more probable unto me. For great art thou, O Lord, and hast respect unto the humble, but 
Psal. 138. 6  the proud thou beholdest afar off. Nor dost thou draw near, but to the contrite in heart, nor art thou found by those that be proud, no not though they had the curious skill to number the Stars and the sand, and to quarter out the houses of the heavenly Constellations, and to find out the courses of the Planets. For with their Understanding and Wit, which thou bestowedst on them, do they search out these things: yea they have found out and foretold many a year, before the Eclipses of the lights of the Sun and Moon, what day and what hour, and how many Digits they should be so, nor hath their calculation failed them: and just thus came all to pass as they foretold; and they committed to writing the Rules found out by them, which are read this day, and out of them do others foretell in what year, and month of the year, and what day of the month, and what hour of the day, and what part of its light, the Moon or Sun is to be Eclipsed, and so it shall come to pass as it is foreshowed.  
3. At these things men wonder and are astonished, that know not this Art, and they that do know it, triumph and are extolled; and our of a wicked pride turning back from thee, failing thereby of thy light, they foresee an Eclipse of the Sun so long beforehand, but perceive not their own which they suffer in the present. For they inquire not religiously enough from whence they are enabled with the wit, to seek all this withal: and finding that 'tis thou that made them, they resign not themselves up unto thee, that thou mayst preserve what thou hast made, and that they may kill in sacrifice unto thee, what they have made themselves to be; and slay their own exalted imaginations, like as the fowls of the air; and their own curiosities, like as the fishes of the Sea, in which they wander over the unknown paths of the bottomless pit; and their own luxuriousness, like as the beasts of the field; that thou Lord, who art a consuming fire, 
Deut. 4. 21.  mayst burn up those dead cares of theirs, and renew themselves immortally.  
4. But they knew not that way, (thy Word) by which thou madest these things which themselves can calculate, and the calculators themselves, and the sense by which they see what they calculate, and the understanding, out of which they do number it; or that of thy wisdom there is no number. But the only Begotten is made unto us Wisdom, and Righteousness, and 
1 Cor. 1. 30  Sanctification, and was numbered as one of us, and paid tribute unto Caesar. This way have not these men known, by which they should descend from themselves down to him, and by it ascend again unto him. They verily knew not this way, and they conceit themselves to move in an high orb, and to shine amongst the Stars; whereas behold they grovel upon the ground and their foolish heart is darkened. They discourse truly 
Rom. 1. 21.  of many things concerning the creature; but the true Architect of the creature they do not religiously seek after; and therefore do they not find him. Or if they do find him, acknowledging him to be God, yet they glorify 
Rom. 1. 21.  him not as God, neither were thankful, but became again in their imaginations. They give out themselves to be wise, attributing thy works unto their skill; and in this humour with a most perverse blindness study they on the other side to impute to thee their own follies; entitling thee who art Truth itself unto their lies; changing 
Rom. 1. 23, 25.  thus the glory of the uncorruptible God into an Image made like corruptible man, and to birds, and four footed beasts, and creeping things: changing thy truth into a lie, and served the creature more than the Creator.  
5. But yet divers observations concerning the creature truly delivered by these Philosophers, did I retain in memory, yea and I conceived the Reason of them by mine own calculations, the order of times, and the visible testimonies of the Staries: and all this I compared with the sayings of Manichaeus, who had written much of these subjects, doting most abundantly; nor did he give me any reason either of the Solstices, or Aequinoxes, or the Eclipses of the greater Lights, nor of any such point as I had learned in the Books of secular Philosophy. But in his Writings was I commanded to believe all, but no answer met I withal unto those reasons, which had been found true, both by mine own calculating and eyesight; from all which, his was quite contrary.   

CHAP. 4. Only the knowledge of GOD makes happy.  
1. TEll me, O Lord God of Truth, is whosoever is skilful in these Philosophic all things thereby acceptable unto thee? Surely most unhappy is the man that knows all these things, and is ignorant of thee: but happy is he that knows thee, though ignorant of these. And he that knows both thee and them; is not the happier for them, but for thee only; upon condition that as he knows thee, so he glorifies thee as God, and it thankful, and becomes not vain in his own imaginations. 
Rom. 1. 21.   
2. For even as he is in better case that knows how to possess a Tree, and to return thanks unto thee for the commodities of it, although he knows not how many cubits high it rises, or how broad it spreads; than he that hath the skill to measure it, and keeps an account of all the boughs of it, and is neither owner of it, nor knows nor loves him that created it: Even so, a faithful man; whose right all this world of wealth is, and who having nothing, yet doth as it were possess all things, even by eleaving unto thee, to whom all things serve, though he knows not so much as the Circles of the North; yet is it folly to doubt but he is in better estate than he that can quarter out the heavens and number the stars, and poises the Elements, and yet is negligent of thy knowledge, who hast made all things in number, 
Wis. 11. 20  weight, and measure.   

CHAP. 5. The rashness of Faustus, in teaching what he know not.  
1. But yet who requested I know not what Manichaean to write these things, without the skill of which, true piety might well be learned? For thou hast said unto man, Behold, 
job 28. 28.  piety is wisdom: of which that Manichaean might be utterly ignorant, though perfect at the knowledge of these things: but these things because he knew not, most impudently daring to 〈◊〉 them, he was not able plainly to attain the knowledge of that piety. A great vanity it is verily to profess the knowledge of these worldly things; but it is a pious thing to confess unto thee. Wherefore this roving fellow prated indeed much of these things, that so being confuted by those who had not learned the truth of these things, he might be evidently discovered what understanding he had in points that were abstruser. For the man would not have himself meanly thought of, but went about forsooth to persuade, that the Holy Ghost, 
Manichaeus his pride and blasphemy. All Heretics do thus brag of the Spirit.  the Comforter and Enricher of the faithful ones, was with full auhority personally resident within him.  
2. Whereas therefore he was found out to have taught falsely of the Heavens and Stars, and of the courses of the Sun and Moon, (although these things pertain little to the Doctrine of Religion) yet that his presumptions were sacrilegious is apparent enough, seeing that he delivered those things not only which he knew not, but which himself had falsifyed, and that with so mad a vanity of pride, that he went about to attribute them to himself, as to a divine person. whenever now I hear a Christian Brother, (either one or other) that is ignorant enough of these Philosophical Subtleties, and that mistaketh one thing for another, I can patiently behold such a man delivering his opinion; nor do I see how it can much hinder him, when as he doth not believe any thing unworthy of thee, O Lord, the Creator of all, if perchance he be less skilled in the situation or condition of the corporeal creature. But than it hurts him, if so be he imagines this to pertain to the form of the doctrine of piety, and will yet stand too stiffly in a thing he is utterly ignorant of.  
3. And yet is such an infirmity in the infancy of a man's faith borne withal by our Mother Charity, till such time as this new Convert grow up unto a perfect man, and not to be carried 
Eph. 4. 13, 14.  about with every wind of Doctrine: whereas in that Faustus, who was so presumptuous as to make himself the Doctor and Author, the Ringleader and chief man of all those whom he had inveigled to the opinion, that whoever became his follower, did not imagine himself to follow a mere man, but thy holy Spirit; who would not judge but that so high a degree of madness, when once he had been convicted to have taught such falsities, were not to be detested, and utterly rejected? But I had not clearly as yet found out, whether the interchanged alterations of the length and shortness of days and nights, yea of the day and night itself, with the Eclipses and wanings of the greater Lights, and other things of the like kind which I had read of in other Books, might be so expounded as to stand with his determination of them: but though peradventure it might so be, yet should it remain uncertain to me, whether it were so or not: however, for the great sanctity supposed to be in the man, I was forsooth to propound to myself his authority, which ought to be enough to make me believe him.   

CHAP. 6. Faustus was eloquent by nature, rather than by Art.  
1. ANd by the space almost of those 9 years, wherein with an unsettled mind I had been a Disciple of the Manichees, with a desire set upon the Tenter-hookes, had I expected the coming of this Faitstus. For all the rest of that Sect, whom by chance I had light upon, and had put to a non plus with my Questions and objections about these things, still promised me this Faustus, upon whose coming and conference all these, and greater difficulties, if I had them, would most easily and clearly be satisfied. So soon therefore as he was come, I quickly tasted him to be a very pleasing-languaged man, and one that could prate a great deal more delightfully of those points that they were wont to talk of: But how should a spruce Cupbearer slake the thirst I had after those precious Cups? Mine ears had been cloyed already with such trash; which did not now therefore seem better to me, because better said; nor therefore true, because eloquent; nor seemed the soul wise, because the face had a good garb, and the language a sweet tone. As for them who had made such promises of him to me, they plainly were no good judges of things; and therefore to them he appeared prudent and wise, for that he could please them in the speaking.  
2. Another sort of people I had also met withal, who 
* Just the Purilane humour of our ti●es; with whom our incomparable Court Sermons are flatteries; and our neatest Preachers are Ladypreachers: for so they call them.  become presently suspicious of the Truth itself, and refuse to acknowledge it so, if delivered in a picked and slew it discourse. But thou, O my God, hadst taught me by wonderful and secret ways, and therefore I believe, even because thou hast taught me; for that is the very truth, nor is there besides thee any other teacher of Truth, wheresoever or whensoever he may be famous. Of thyself therefore had I now learned; nor ought any thing seem to be truly spoken, because eloquently set off; nor false therefore, because delivered with an untuneable pronunciation. Again, nor therefore true, because roughly delivered; nor therefore false, because graced in the speaking: but it fares with Wisdom and Folly, as it doth with wholesome and unwholesome Diet; and with neat and undressed Phrases, as with Courtly or Country Vessels; either kind of meats may be served up in either kind of dishes. That greediness therefore of mine, with which I had so long expected that man, was delighted verily with the carriage and action of his dispute, fluently expressing himself, and in such terms as were very apt to set out his sentences to the best.  
2. I was therefore much taken with him; and with others many, yea and more than those many, did I both praise and extol him; this I took ill from him, that in the assembly of his Auditors, I might not be suffered to put in now and then, and 
* This was the old fashion of the East; where 〈◊〉 Scholars had liberty to ask questions of their Masters, and to move doubts as the Professors were reading, or so soon as the Lecture was done. Thus did our Saviour with the Doctors, 〈◊〉 2. 46. So 〈◊〉 still in some European Universities  communicate those questions that troubled me, by a familiar conferring and exchange of arguments with him. Which when I gate opportunity to do, I, with other of my friends, both began to busy his ears, and that at s●●h times too, as had not been undecent for him to have exchanged an argument with me; and I opened myself in such things as did sway much with me: but the man I found utterly unskilful in the liberal Sciences, five of Grammar only, and but ordinarily in that neither. But because he had read some of Tully's Orations, some few books of Seneca, diverse of the Poets, and those Volumes of his own Sect, which had been written in the Latin tongue, and something handsomely; and for that he was daily practised in speaking upon a subject; thence became he furnished with eloquence, which proved the more pleasing and inveigling, being governed by a good wit, and set off with a kind of gracefulness that was natural unto him. Is it not thus, as I now remember, O Lord my God, thou judge of my conscience? Before thee my heart still is, and my remembrance too; thou who didst at that time direct me by the hidden secret of thy providence, & didst turn those shameful errors of mine before my face, that I might see and hate-them.   

CHAP. 7. He falls off from the Manichees.  
1. FOr after that he had sufficiently appeared to me, to be thus ignorant of those Arts in which I thought he had excelled; I began to despair that he should ever open and untie these difficulties which so much perplexed me; of which though a man were ignorant, he might yet hold fast the truth of Piety, provided he were not a Manichees. For their Books are fraught with far-fetched Fables, of the Heaven, and the Stars, of the Sun, and of the Moon, which I (having compared with the calculations I had read of other where) did not hereafter hold him any ways able subtilely to resolve me in (which I much desired) whether those things should be rather so, as in the Manichees books they were contained, or that some as sufficient reason might at least be fetched out of them. Which Quaere's when I had offered to be considered upon and discussed, he modestly (to say truth) had not the boldness to undergo the burden, (being guilty of his own ignorance in these Arts) nor was at last ashamed to confess as much. For none of those prating fellows he was, many of which I had been troubled withal, that would undertake to instruct me in these Arts, and at last say nothing to the purpose. But this man bore an ingenuous mind, though not right towards thee, yet not too rash towards himself: for he was not altogether ignorant of his own ignorance; nor was he willing rashly to engage himself in a Dispute, whence he could neither get off, nor retire fairly. And even for this did I like the better of him: for fairer appears the modesty of a confessing mind, than those things which I then desired to be informed of. And at this guard I found him lying, in all those more difficult and subtler questions.  
2. My edge being thus taken off, which I had keenly intended towards the Manichees doctrine; and despairing more of the performance of their other Doctors, seeing in diverse things which had stumbled me, this so famous Faustus had appeared so shallow; I began with him to take the same course of life, according to that study which he was very hot upon, in that kind of learning, in which at that time being a Rhetoricke-Reader in Carthage, I instructed young Students; and I began to read with him, either what himself desired to hear, or such stuff as I judged fit for such a wit. But all my endeavour, by which I purposed to proceed in that Sect, upon knowledge of that man, began utterly to faint in me; not that I yet broke with them altogether, but as one not finding any thing better than that course, upon which I had some way or other thrown myself; I resolved to stay where I was a while, until by some good chance something else might appear, which I should see more cause to make choice of.  
3. And thus that Faustus, who had been the very snare of death unto diverse, had now, nor willing nor knowing, begun to unbind the snare in which I was fettered. For thy hands, O my God, out of the secret of thy providence, did not now forsake my soul; and out of the blood of my Mother's heart, through her tears night and day poured out, hadst thou a Sacrifice offered for me; and thou proceededst with me by strange and secret ways. This thou didst, O my God: for the steps of a man shall be directed by the Lord, and he shall dispose his way. For how shall we procure 
Pro. 21. 29  salvation, but from thy hand, that repairs whatsoever thou hast made?   

CHAP. 8. He takes a voyage to Rome, against the will of his Mother.  
1. THou dealtest with me therefore, that I should be persuaded to go to Rome, and to teach there, rather than at Carthage. And how I came to be persuaded to this, I will not neglect to confess unto thee: because hereby thy most profound secrets, and thy most ready mercy towards us, may be considered upon and professed. I had no intent for this cause to go towards Rome, that greater gettings, and higher preferments were warranted me by my friends which persuaded me to the journey, (though these hopes likewise drew on my mind at that time) but there was another great reason for it, which was almost the only reason, that I had heard how young men might follow their studies there more quietly, and were kept under a stticter course of discipline; that they might not at their pleasures, and in insolent manner, rush in upon that man's School, where their own Master professed not, no nor come within the doors of it, unless he permitted it.  
2. But at Carthage, on the other side, reigns a most uncivil and unruly licentiousness 
* The insolent fashion of the Students in Carthage.  amongst the Scholars: They break in audaciously, and almost with Bedlam looks, disturb all order which any Master hath propounded for the good of his Scholars. Divers outrages do they commit, with a wonderful stupidness, deserving sound to be punished by the Laws, were not Custom the defendresse of them; this declaring them to be more miserable, as if that were lawful to do, which by thy eternal Law shall never be so: and they suppose they escape unpunished all this while, whereas they be enough punished with the blindness which they do it with, and that they already suffer things incomparably worse than what they do. These men's manners therefore when I was a Student, I would never fashion myself unto, though when I set up School I was fain to endure them from others: and for this cause was I desirous to go to Rome, where, all those that knew it, assured me, that there were no such insolences committed. But thou, O my refuge 
Psal. 142. 5.  and my portion in the land of the living, to force me to change my dwelling for the salvation of my soul, didst prick me forward with goads at Carthage, with which I might be driven thence, and mad'st proffer of certain allurements at Rome, by which I might be drawn thither: even by men who were in love with a dying life, now playing mad pranks, then promising vain hopes: and, for the reforming of my courses, didst thou make secret use both of their perverseness and of mine own too. For both they that disturbed my quiet, were blinded with a base madness, and those that invited me to another course, savoured merely of the Earth. And I myself, who here detested true misery, aspired there to a false felicity.  
3. But the cause why I went from thence, and went thither, thou knewest, O God, yet didst thou neither discover it to me, nor to my Mother, who heavily bewailed my journey, and followed me as far as the Sea side. But I deceived her, though holding me by force, that either I should go back with her, or she might go along with me: for I feigned that I had a friend whom I could not leave, till I saw him with a fair wind under sail. Thus I made a lie to my Mother, and to so good a Mother too, and so got away from her. But this hast thou mercifully forgiven me, preserving me from the waters of the Sea, then full of execrable filthiness, landing me safe at the water of thy Grace; 
* He means the waters of baptism.  with which so soon as I were purged, those floods of my Mother's eyes should be dried up, with which for my sake she daily watered the ground under her face, in prayer unto thee. At last refusing to return without me, I with much ado persuaded her to stay that night in a place hard by our Ship, where there was an Oratory erected 
* Memoria beati Cypriani. This the former Translator turns, The Shrine of Saint Cyprian: and notes in his margin, The place where S. Cyprians Relics were kept. See our Preface.  in memory of S. Cyprian. That night I privily stole aboard, but she tarried behind in weeping and prayer. And what, O Lord, requested she at thy hands, but that thou wouldst not suffer me to sail away from her. But thou profoundly providing, and fearing the main point of her desire, didst not at that time regard her petition, that thou mightest bring that to pass in me, which she had always begged of thee.  
4. The wind blew fair, and swelled our sails, and the shore withdrew itself from our sights. The morrow after she fell into an extreme passion of sorrow, and with complaints and lamentation she even filled thine ears, which did for that time little seem to regard them: even then, when through the strength of my own desires, thou didst hurry me away, that thou mightest at once put an end to all her cares: mean while her carnal affection towards me, was justly punished by the scourge of sorrows. For she much doted on my company, as Mothers use to do, yea much more fond than many Mothers: for little knew she how great a joy thou wert about to work for her out of my absence. She knew nothing of it, therefore did she weep and lament; proving herself by those tortures, to be guilty of what Eve left behind her; with sorrow seeking, what she had brought forth in sorrow. But having at last made an end of accusing me of false and hard dealing with her, she betook herself again to entreat thy favour for me, returned home: and I went on towards Rome.   

CHAP. 9 Of a shrewd fever that he fell into.  
1. But lo, there was I welcomed with the rod of bodily sickness, and I was even ready to go to hell, carrying with me all those sins which I had committed, both against thee, and myself, yea many and grievous offences against others, over and above that bond of original 
* Because he was not yet baptised. Eph. 2. 16.  sin, whereby we all dye in Adam. For thou hadst not yet forgiven me any thing in Christ, nor had he yet slain that enmity by his Cross which by my sins I had incurred: and how indeed could he by an imaginary suffering upon it, which was my 
* Another error of the Manichees who believed not Christ to have assumed a true body, but a fantastical appearance and shape only.  belief of it. How false therefore the death of his Flesh seemed unto me, so true was the death of my soul; and how true the death of his body was, so false was the life of my soul, which did not believe the death of his body. My fea●es now growing more violent upon me, I was at the point of going and perishing: for whither should I have gone, had I died at that time, but into fire and torments, such as my misdeeds were worthy of in the truth of thy decree. Of all this nothing knew my mother, yet continued she to pray for me though in absence. But thou who art present every where, heardest her where she was, and hadst compassion upon me, whereas I was; for I recovered health of body thereupon, though sorely crazed as yet in my sacrilegious heart. For I had not in all that danger desired thy baptism, & I was better affected being but a youth when through my mother's devotion in my sickness I had been very earnest to receive it: as I have before recited and confessed.  
2. But I had from thenceforth grown worse and worse, to my own shame: and now stark mad I scoffed at those prescripts of that Physic of thine by which thou wouldst not suffer me to dye 
* He alludes to his own Manichaean humour and contempt of Baptism, that Physic of the soul which suffers it not to dye the second death, though the body through sickness dies the first. Here the former Translator mistakes and misses: talking of I know not what journey.  two deaths at once: with which wound should my mother's heart have been gored, it could never have been cured. For I want words to express the affection she bore towards me; and with how much vehementeranguish she was now in labour of me in the spirit, than she had been at her childbearing in the flesh. I cannot possible see therefore, how she should have been cured had so unchristian a death of mine, once strucken through the bowels of her love. And what should then have become of those passionate prayers of hers, so frequently and incessantly in all places made 
* Nusquamnisi, or nusquam non (as Suetonius hath it) no place omitted, or, in every place. In the Latin, the Interrogative point should not be after intermissione, but after ad te.  unto thee? But wouldst thou O God of mercies, have despised that contrite and humbled heart of that chaste and sober widow, so frequent in Almesdeeds, so obsequious and serviceable to thy 
* See 1 Tim. 5. 10.  Saints, who passed no day without her 
* Oblations were those offerings of bread, meal or wine for making of the Eucharist, or of Alms beside for the poor, which the Primitive Christians every time they communicated brought to the Church, where it was received by the Deacons, who presented them to the Priest or Bishop. Here note, 1. They communicated daily. 2. They had Service morning and evening, and two Sermons a 〈◊〉 many times. 3. Note that Saint Monica never heard Mass (as the Popish Translater would have it in his margeat:) for Mass is not sound in Saint Augustine. 4. Observe that here be Sermons too: which because the Papists have not with their Masses, he cunningly (but fal●ily) translates Sermonibus, Inspirations.  oblation at thine Altar, never missing twice a day morning and evening to come to Church, not to listen after idle tales and old wives chat; but that she might hear thee speaking to her in thy Sermons, and thou her, in her prayers.  
3. Couldst thou despise and reject without thy succour those tears of hers, with which she begged no gold or silver of thee, nor any mutable or fading good; but the salvation of her son's soul only? couldst thou do it, by whose grace she was inspired to do thus? By no means, Lord. Yea thou wert still at hand, and thou heardest her, and thou didst all in the selfsame order thou hadst predestinated it should be done in. Let it never be thought thou shouldst deceive her in those Visions and Answers she had of thee; both those which I have already remembered, and those which I have not remembered; all which she laid up in her faithful heart, which in her prayers ever and anon she would press thee withal, as with thine own handwriting. For thou, (because they mercy endureth for ever) vouchsafest unto those whose debts thou forgivest thoroughly, even to become a kind of debtor by thy promises.   

CHAP. 10. His errors before his receiving of the Doctrine of the Gospel.  
1. THou recoveredst me therefore of that sickness, and healedst the son of thy handmaid at that time in his body, that thou mightest bestow upon him a health far better and more certain. I consorted myself in Rome at that time with those deceiving and deceived Holy 
* These glorious titles did the Manichees assume. So do our own schismatical Pure ones. This spiritual pride still accompanies Heretics: yea, 'tis a sare mark of heresy: Mark how Saint Augustine describes them: We have those now a days that say, God sees no sin in them: and 'tis not they that sin, but corruption in them.  ones: not only with their Disciples, (of which mine Host was one, in whose house I fell sick and recovered:) but also with those whom they called The Elect. For I was hitherto of the opinion, That it was not we ourselves that sinned, but I know not what other nature in us; and it much delighted my proud conceit, to be set beyond the power of sin; and when I had committed any sin, not to confess I had done any, that thou mightest heal my soul when I had sinned against thee: but I loved to excuse it, and to accuse I know not what other corruption that I bore about me, and that it was not I that did it. But verily it was I myself altogether, and mine own impiety had made the division in me: and that sin of mine was the more incurable, for that I did not judge myself to be a sinner; and most execrable iniquity it was, that I had rather have thee, O GOD Almighty, even thee I say, to be overcome by me to mine own destruction, than myself to be overcome of thee, to mine own salvation.  
2. Thou hadst not yet therefore 
Psal. 141. 3, 4.  set a watch before my mouth, and kept the door of my lips; that my heart might not incline to wicked speeches, to the excusing of these excuses of my sins with the men that work iniquity: and even therefore continued I still combined with their Elect ones. But yet now as it were despairing much to profit myself in that false doctrine, even those opinions of theirs (with which if I could chance upon no better, I was resolved to rest contented) I began now to be something more remiss and careless in the holding. For there rose a conceit in me, That those Philosophers, which they call Academikes, should be wiser than the rest, even for that they hold, men ought to make a doubt upon every thing: and for that they determined, how that no truth can be comprehended by man: for thus to me they seemed clearly to have thought, as it is commonly received, even by such as understand not the utmost of their meaning by it.  
3. And as free and open I was to dissuade that Host of mine, from that too much confidence, which I perceived him to settle upon those fabulous opinions, which the Manichees books are full of. And yet I made more familiar use of their friendship, than I did of other men's that were not of this heresy. Yet did I not maintain it with my ancient obstinacy, but yet did my familiarity with that Sect (of whom Rome shelters too many) make me slower to seek out any other way: especially seeing I now despaired, O LORD of heaven and earth, Creator of all visible and invisible things, to find the truth in thy Church, which they had quite put me out of conceit with. And it than seemed a very unseemly thing to believe thee to have the shape of our humane flesh, and to be girt up in the bodily lineaments of our members. And because that when I had a desire to meditate upon God, I knew not how to think of him, but as of a Bulk of bodies, (for that seemed to me not to be any thing, which was not such) this was the greatest, and almost the only cause of my inevitable misprision.  
4. For hence it was that I believed Evil to have been a kind of substance, and had a bulk of earth belonging to it, either deformed and gross, which they 
* Other of the Manichees errors.  called Earth: or else thin and subtle, (like the body of the Ayie) which they imagine to be some ill-natured mind, gliding thorough that Earth. And for that I know not what not ill-minded piety, constrained me to believe that the good God never created any evil nature; I supposed two Bulks, contrary to one another, both infinite, but the Evil to be lesser, and the Good larger: and out of this pestilent foundation, other sacrilegious conceits followed upon me. For when my mind endeavoured to have recourse back unto the Catholic faith, I was still staved off again, for that that indeed was not the Catholic faith, which I believed to have been. And I seemed more reverently opinioned, if I should have believed thee, O my God, (to whom thy mercies wrought in me do now confess) to be infinite in other parts, although on that side by which Evil was set in opposition unto thee, I was constrained to confess thee to be finite; than if in all parts I should imagine thee to be finitely concluded within the shape of an humane body.  
5. And it seemed safer for me to believe thee to have never created any evil, (which to ignorant me seemed not some substance only, but to be corporeal also: and for that I could not hit to think of any spiritual mind, unless it should be a subtle body, and that diffused too by local spaces) than to believe any thing could come from thee of that condition, which I imagined the nature of Evil to be. Yea and our blessed Saviour himself, thy only begotten Son, reached (as it were) for our Salvation, out of the most bright mass of thy Substance, I so thought of, as that I believed no other thing of him, than that I was able to imagine by mine own vain fancy. Such a nature therefore I thought could never be borne of the Virgin Mary, unless it were incorporated 
* 〈◊〉 carni concerneretur. Concerni autem & non inquinari, etc.  into her flesh: and how that which I had on this fashion figured out to myself, should be incorporated, and not therewithal defiled, I saw not. I feared therefore to believe Christ to be borne in the flesh, lest I should be enforced also to believe that he was defiled by the flesh. Now will thy spiritual children in a mild and loving manner laugh at me, when they shall read these my Confessions: But such a man I then was.   

CHAP. 11. How be compared the Manichees Tenants with the Catholics.  
1. furthermore, whatever these Manichees had found fault withal in thy Scriptures, I thought not possible to be detended: but yet verily had I a good will now and then to confer upon these several points with some man that were best skilled in those books, and to make experience what he thought of the matter: For the speech of one Helpidius, speaking and disputing face to face against the said Manichees, had already begun to stir me, even whilst I was at Carthage: when namely he produced such Texts out of the Scriptures, which were not easily to be withstood, and that the Manichees Answer seemed but very weak unto me.  
2. which Answer they would not willingly be drawn to deliver in public hearing but amongst ourselves only in private; namely when as they said, that the Scriptures of the New Testament had been corrupted by I know not whom, who were desirous to insert the Law of the jews into the Christian Faith: whereas themselves all this while brought not out any Copies that had not been so corrupted. But me, strongly captivated, and stifled, as it were, with beating my thoughts about these corporeal fantasies, did these bulks keep down; under which struggling for the breath of thy truth, I was not able to take it in pure and untainted.   

CHAP. 12. The cunning tricks put at Rome by Scholars upon their Masters.  
1. DIligently therefore began I to put in practice that for which I came to Rome: that is, to teach Rhetoric. And first of all, to draw some to my Lodging, to whom, and through whose means I began to be made known abroad: when as behold I came to know how that other misdemeanours were committed in Rome, which I could not endure in Africa. For those 
* See Book 3. Chap. 3.  OVERTURNINGS ('tis true) committed by desperate young fellows, were not here practised, as it was plainly told me: but yet, said they, to avoid payment of their Master's stipend, diverse young Scholar's plot together, and all on the sudden, to avoid due payment to their Masters, these promise-breakers, who for the love of money make no account of just dealing, remove themselves to another. These sharking companions my heart hated also, though not with a perfect hatred: 
Psal. 139. 22.  For I more hated them (perchance) for that myself was to suffer by them, than for that they played such dishonest pranks with every man.  
2. Such verily be but base fellows, and they play false with thee, in loving these fleeting mockeries of the Times, and in gripping after this dirty gain, which when it is got hold of, bemyres the hand; and in embracing this sleeing World, and in despising thee, who abidest ever, and who callest back, and grantest pardon to man's adulterated soul that returns unto thee. And now I much hated such wicked and perverse natures, though I could well love them were they to be amended; and that they would once prefer Learning before their Money; and above their Learning esteem of thee, O GOD, the Truth and fullness of all assured good, and the most chaste peace. But I was even for mine own sake more unwilling in those days to bear with those that dealt ill with me, than desirous that they should at last become good for thy sake.   

CHAP. 13. He goes to Milan to teach Rhetoric, and how S. Ambrose there entertains him.  
1. When therefore they of Milan had sent to Rome to the Praefect of the City, desiring to be furnished thence with a Rhetoricke-Master for their City, taking order also for the 
* Impertita etiam evectione publica. Sending of Wagons or Horses, and a man to defray his charges upon the City's purse. Thus had the Ancients their public Horses or Wagons for the service of the State, and defraying the charges of their ministers. Thus did Constantine oppoint Coaches and Horses of Relay for the Bishops that were to come to the Council of Nice. This is supplied by our Post-Horses, and by the Secretary of State his allowance of money to those that ride with Packets upon the King's Service. The former Translator, (whom I find no great Antiquary nor Critike in Grammar) not standing to examine this turns Impertita etiam evectione publica; The Election being public. Wilfully changing eve●●●●● into electione. But what then shall become of impertita? In a marginal Note upon the end of the last Chapter but one, he challenges us to show where the Papists had corrupted the Fathers: Sure here is Saint Augustine corrupted; if not out of malice, yet upon shrewd suspicion of ignorance, and a desire to be rid of his Task of Translating. The collapsed Ladios he knew had no skill to examine the Latin. Your Implicit Faith is your only Faith: Why? Because 'tis Roman Catholic.  accommodating him in his journey upon the public charges: I put on to stand for the place, and that by means of those very Manichees (drunken with vanities) to be rid of whom, I purposely went away: yet did neither of us know certainly, whether upon my making a public 
* Vt dictione proposita, me probatum mitteret. This was, and still is the fashion, to make an Oration, or to read a Lecture for a void Professors place in our Universities. The former Translator turns it, would send me as approved from thence upon public provision to be made. I understand not the man.  Oration for the Place, Symmachus (than Praefect of the City) would so far approve of me, as to send me thither. Well; unto Milan I came, to Bishop Ambrose, a man of the best fame all the world over, and thy devout servant; (whose eloquent discourse did in those days plentifully dispense the flower of thy wheat, 
* He alludes to Psal. 4. 7.  the gladness of thy oil, and the sober overflowings of thy wine, unto thy people.) To him was I led by thee, ignorant of thy purpose in it; that by him I might be brought to thee, more clearly knowing thee. That man of God entertained me fatherly, and approved of the cause of my coming, as became a Bishop.  
2. I thenceforth began to love him; not at first verily as a Teacher of the Truth, (which I utterly despaired to find in thy Church) but as a man of courteous usage to me. And I very diligently heard him preaching to the people, not (although) with so good an intent as I ought, but, as it were, trying his eloquence, whether it were answerable to the fame that went of him, or whether more or less than was every where given out of him; and I weighed every word of his very attentively. But of the matter I was careless and scornful. And verily with the sweetness of his discourse I was much delighted; which, however it were more learned, yet was it not so pleasing and inveigling as Faustus his was, the manner of the Oratory I mean; though for the matter there were no comparison. For Faustus did but rove up and down with his Manichaean fallacies, but Ambrose taught salvation most sound. But salvation is fairy enough from sinners, such as I was at that instant; and yet drew I by little and little nearer toward it; but how, I knew not.   

CHAP. 14. Upon his hearing of Saint Ambrose, he by little and little falls off from his errors.  
1. FOr though I took little heed to harken to what he spoke, but merely to the way how he delivered them: (for that empty care was now only left in me, I despairing utterly to find a way how to come unto thee) yet together with his words which I liked, the things also themselves which I neglected, stole in upon my mind; (for I knew not how to part them) and whilst I opened my heart to entertain How eloquently he expressed it, there also entered with it by degrees, How truly he proved it. For first of all, the things began to appear unto me as possible to be defended: and the Catholic Faith, in defence of which I thought nothing could be answered to the Manichees arguments, I now concluded with myself, might well be maintained without absurdity: especially after I had heard one or two hard places of the Old Testament resolved now and then; which when I understood literally, 
* He alludes to that in 2 Cor. 3. The letter killeth, but the Spirit giveth life.  I was slain spiritually.  
2. Many places therefore of those Books having been expounded, I blamed mine own desperate conceit, whereby I had believed, 
* Another of the Manichees errors.  That the Law and the Prophets could no way be upheld against those that hated and scorned them. Yet did I not resolve for all this, that the Catholic way might be held safely; (seeing it might have its Teachers and maintainers, which might be able, both copiously, and not absurdly, to answer some Objections made against it:) nor yet did I conceive that my former way ought to be condemned; because that both sides of the defence were equalled. For in this sort did the Catholic party seem to me not to be overthrown, as that it appeared not yet to be altogether victorious. Earnestly hereupon did I bend my mind, to see if it were possible to convince the Manichees of falsehood: and could I but once have taken into my thoughts that there should be any Spiritual substance, all their strong holds had been beaten down, and cast utterly out of my mind; but I was not able.  
3. Notwithstanding concerning the body of this world, and the whole frame of Nature, which the senses of our flesh can reach unto, I now more seriously considering upon, and comparing things together; judged diverse of the Philosophers to have held much the more probable opinions. After the manner therefore of the Academics (as they are supposed) doubting now of every thing, and wavering up and down between all; I absolutely resolved, That the Manichees were to be ●●ndened; judging in that time ●: my suspense, that I could not safely continue in that Sect, before which I now preferred diverse of the Philosophers: to which Philosophers notwithstanding, for that they were without the saving Name of Christ, I utterly refused to commit the curing of my languishing soul. This therefore I determined, So long to be a 
* An Audi●●r, or a Disciple.  Catechumenus in the Catholic Church, (which had been so much commended unto me by my parents) till such time as some certain mark should appear, whereby I might steer my course.    

SAINT AUGUSTINE'S Confessions. THE six BOOK.  

CHAP. 1. How S. Augustine was neither Manichee, nor good Catholic.  
O Thou my hope even from my youth, where wert thou all this while, and whither wert thou gone? For hadst not thou created me, and set a distinction betwixt me and the beasts of the field, and fowls of the Air? Thou hadst made me wiser than they, yet did I wander thorough the dark, and over the slippery, and I groped out of myself after thee, but found not the God of my heart, and I drew near even to the bottom of the Sea; and I disinherited, and I despaired of ever finding out the truth. By this time came my Mother unto me, (whom motherly piety had made adventurous) following me over Sea and Land, confident upon thee in all perils. For in the dangers upon the Sea, she comforted the Mariners, (by whom the unexperienced passengers of the deep, use rather to be themselves comforted) assuring them of a safe landing: because so much hadst thou assured her by a Vision.  
2. She found me grievously endangered by a despair of ever finding out the truth. But when I had once discovered to her, that I was no longer now a Manichee, not fully yet a Christian 
* Here Saint Augustine was too blame; for he should have said, A Roman Catholic, and not a Christian Catholic. And yet I quit him: For sure that Bull of Roman Catholic, was not heard of in his time. Luk. 7. 14.  Catholic; she even leapt for joy; not as if she had heard of some unlookt-for news, seeing she had been satisfied before concerning that part of my misery, for which she bewailed me, not as one irrecoverably dead, but as if there were good hopes of his reviving; laying me forth upon the Bier before thee, that thou mightest say unto the son of the Widow, Young man, I say unto thee, arise; And he should sit up, and begin to speak, and thou shouldst deliver him to his Mother. Her heart therefore parted not in any perplexed kind of rejoicing, when she heard that to be already in so great part done, which she daily with tears desired of thee might be wholly done; namely, that though I had not yet attained the truth, yet that I was rescued from falsehood: yea rather, for that she was most certain, that thou wouldst one day perform the rest, who hadst promised the whole; most calmly, and with an heart full of confidence, she replied to me; How she fully believed in Christ, that she should yet before she died, see me 
* Fidelem Catholicum: A faithful Catholic. See what we have noted in the first Book upon this word Fidelis. Mark: here is Christianus Catholicus, and Fidelis Catholicus, but yet not Romanus Catholic●●: 'tis strange that Saint Augustine should so soon have forgotten Rome, from whence he came s●lately!  baptised into the Catholic Faith.  
3. And thus much said she to me. But to thee, O Fountain of mercies, poured she forth more frequent prayers & tears, that thou wouldst hasten thy help, and enlighten my darkness, that I might more studiously run unto the Church, and settle my belief upon Ambrose his Preaching, and desire the Fountain 
* She means Baptism.  of that Water, which springeth up into Life ever lasting. For that man she loved as an Angel of GOD, because she presumed most assuredly, that I had been brought by him in the mean time to that doubtful state of faith I was now in, by which I was to pass from sickness unto health; some sharper 
* Here the former Translator incurs some suspicion of non sense: or of not full understanding the place.  conflict coming between, in another Fit, as it were, which the Physicians call The Crisis.   

CHAP. 2. His Mother is turned from her Country Superstition.  
1. When as my Mother therefore had one time brought unto the Oratories 
* See what we have noted upon the eighth Chapter of the former Book.  erected in memory of the Saints, as she was wont to do in Africa, certain 
a Pultes. There was the Roman Pulls, and the African or Punic Pulls. The making of which is described in Cato de Re rustica, cap. 85. The chief substance whereof was Wheat-meale, or groats, tempered with water, Cheese-curds, Honey, and Eggs: only this Pulls was boiled, and ours baked. I believe that that parched Corn, mentioned, 1 Sam. 17. 17. was something like this Pulls of Africa. The Hebrew word there is Kali, of Kalah, to parch. For they first parched their Corn, than they fried it, and lostly they boiled it to a payest, and then tempered it as before, which they carried dry with them to the Camp, and so wet the Cakes in wine or milk, etc. See Stuckius Antiqu. Conviv. l. 1. p. 58.  Cheesecakes, and Bread and Wine; and had been forbidden to do it by the 
b O stiariius, the Doorkeeper. See our Preface.  Sexton: so soon as ever she knew that the Bishop had forbidden this, she did so piously and obediently embrace the motion, that I myself wondered at it, that she should so easily be brought rather to blame her own Country custom, than to call the present countermand in question. For Wine-bibbing besotted not her spirit, nor did the love of Wine provoke her to the hatred of the Truth, as it doth too many (both men and women) who being a little whittled once, turn the stomach to a song of sobriety, as they would do at a draught of water. But she, when she had brought her basket of these solemn lunkets, which she meant to eat a little of first, and to give the rest away; never used to allow herself above one small pot of Wine, well allayed with water, for her own sober palate, whence she would sip a 
* Dignationem sum●ret.  mannerly draught. And if there were any more Oratories of the departed Saints, that seemed to be honoured in like manner, she still carried the selfsame pot about with her, which she used every where, which should not only below allayed with water, but very lukewarm with carrying about: and this would she distribute to those that were about her by small sups: for she came to those places to seek devotion, and not pleasure.  
2. So soon therefore as she found this custom to be countermanded by that famous Preacher, and the most pious Prelate (Ambrose,) yea forbidden even to those that would use it but soberly, that so no occasion of riot might thereby be given to such as loved drinking too well; and for that these 
* Parentalia. These Pultes, saith S. Augustine, were used in Parehtalibus: and Pliny, lib. 18. c. 8. says, they were in his time used also in Notalibus, anniversary seasts for their birth days,  funeral Anniversary Feasts, as it were, in honour of our dead Fathers, did too nearly resemble the superstition of the 
b I he former Translator well notes in his margin, An inconvenient custom abrogated by S. Ambrose. I wish that the Pope would do so with their Images of the dead Saints, upon the same reason, for that they are too like the superstitious Images of the Genules. But observe that S. Ambrose changed this custom, and that at Milian, so near Rome too. Where was then the Pope's Authority? The Archbishop of Milan dares alter nothing now a days without the Pope's Licence.  Gentiles, she most willingly forbore it ever after: and in stead of a Basket filled with the fruits of the earth, she now had learned to present a breast replenished with sinne-purging petitions at the Oratories of the Martyrs; and to give away, what she could spare among the poor: that so the Communion of the Lords Body might in that place be rightly celebrated where after the example of his Passion these Martyrs had been sacrificed and crowned.  
3. But for all this it seems to me, O Lord my God, and thus thinks my heart of it in thy sight: That my Mother would not so easily have give way to the breaking of her. Country custom, had it been forbidden her by some other man, whom she had not loved so well as she did Ambrose, who in regard of my salvation, she very entirely affected; and he bergaing, as well for her most religious conversation, whereby s● full of good works, so servant in the spirit, she frequented the Church. Yea, so well he affected 〈◊〉 that he would very often when he saw me, break forth into her praises; congratulating with me, in that I had such a Mother: little knowing in the mean time what a son she had of me; who doubted of all these things, and least of all imagined the way to life could possibly be found out.   

CHAP. 3. The employments and studies of S. Ambrose.  
1. NOr did I hitherto groan in my prayers, that thou wouldst help me; but my unquiet mind was altogether intentive to seek for Learning and to dispute upon it. As for Ambrose himself, I esteemed him a very happy man according to the world, whom personages of such authority so much honoured: only his remaining a 〈◊〉 seemed 
* Had it been so general in those days, that all Bishops and Priests must upon pain of losing their Orders, profess single life; why should Saint Augustine think thus of Ambrose more than of other Bishops of his time.  a painful course unto me. But what hopes he carried about him against the temptations his excellent parts were subject unto, what struggle he felt, and what comfort he found in his adversities, and how savoury joys that mouth hidden in his heart fed upon in thy Bread, I neither knew how to guess at, nor had I yet any feeling of. As little on the other side knew he of my privy heats, nor of the pit of my danger. For I had not the opportunity to make my demands to him, what I would, or how I would; for that multitudes of people full of business, whose infirmities he gave up himself unto, debarred me both from hearing and speaking with him. With whom when he was not taken up, (which was but a little time together) he either refreshed his body with necessary sustenance, or his mind with reading. But when he was reading, he drew his eyes along over the leaves, and his heart searched into the sense, but his voice and tongue were altogether silent.  
2. Ofttimes when we were present (for no man was debarred of coming to him, nor was it his fashion to be told of any body that came to speak with him) we still saw him reading to himself, and never otherwise: so that having long sat in silence (for who durst be so bold as to interrupt him so intentive to his study?) we were fain to depart. We conjectured, that the small time which he gate for the repairing of his mind, he retired himself from the clamour of other men's businesses, being unwilling to be taken off for any other employment: and he was wary perchance too, left some hearer being struck into suspense, and eager upon it, if the Author he read should deliver any thing obscurely, he should be put to it to expound it; or to discuss some of the harder questions; so that spending away his time about this work, he could not turn over so many Volumes as he desired: although peradventure the preserving of his voice (which a little speaking would weaken) might be a just reason for his reading to himself. But with what intent soever he did it, that man certainly had a good meaning in it.  
3. But verily no opportunity could I obtain of propounding my demands, as I desired, to that so holy an Oracle of thine, his breast, unless the thing might be heard very briefly. But those commorions in me, required to find him at his best leisure, that I might pour them out before him; but never could they find him so. Yet heard I him every Sunday, preaching the Word of Truth rightly to the People; by which that apprehension of mine was more and more confirmed in me, that all those knots of crafty calumnies, which those our 
* The Manichees.  deceivers had knit in prejudice of the Holy Books, might well enough be untied.  
4. But so soon as I understood withal, That Man, created by thee after thine own Image, was not so understood by thy spiritual sons, (whom of our Catholic Mother thou hast begotten by thy Grace) as if they once believed or imagined thee to be made up into an humane shape: although I had not the least suspicion, nor so much as a confused notion, in what strange manner a spiritual substance should be: yet blushing did I rejoice, that I had not so many years barked against the Catholic faith, but against the fictions of carnal imaginations. But herein had I been rash and anpious, that what I ought to have learned by enquiry, I had spoken of as condemning. For thou, O the most high, and the most near; the most secret, and yet most present with us; hast not such limbs, of which some be bigger, and some smal●●●, but art wholly every where, circumscribed in no certain place; nor art thou like these corporeal shapes; yet hast thou made man after thine own Image, and behold, from head to foot is he contained in some certain biding.   

CHAP. 4. Of the Letter and the Spirit.  
1. BEing thus ignorant therefore in what manner this Image of thine should subsist; I something earnestly propounded the doubt, how that was to be 〈◊〉; but did not triumphing●y oppose against it, as if it peremptorily should according to the Letter be believed: The anxiety therefore of resolving what certainty I was to hold, did so much the more sharply even gnaw my very bowels, by how much the more ashamed I was, that having been so long deceived by the promise of certainties; I had with a childish error and stubbornness, prated up and down of so many uncertainties, and that as confidently as if they had been certainties. For that they were mere falsehoods, it clearly appeared to me afterwards: yea, even already was I certain, that they were at least uncertain, and that I had all this while believed them for certain. when as (namely) out of a blind and contentious humour, I accused thy Catholic Church, which though I had not yet found to 〈◊〉 tr●●●, yet found, it not ●o teach what I heartily 〈◊〉 it, for teaching. In this manner was I first confounded, and then converted: and I much rejoiced, O my God, that thy only Church, the body of thine only Son, (wherein the name of Christ 
* The Primitive fashion it was, to impose the name when the party was first admitted to be a Catechumenus, or when he desired baptism. This had Saint Augustine done in 1 sickness, being a Child, as before he told us. This name was after given up a little before the Baptism, and again repeated both a: Baptism and Confirmation. And whereas be here speaks of the name of Christ: 'tis meant of the custom of calling them Christians so soon as they gave up their names: the day after they were styled Catechumeni, the day after that were they exorcised. So 'tis plainly in the great Council of Constantinople, Canon 95. And so S. Augustine himself in diverse places.  had been put upon me being yet an Infant) did not relish these childish toys; nor maintained any such Tenet in her sound Doctrine, as to crowd up the Creator of this All, under the shape of humane members, into any proportions of a place, which, though never so great and so large, should yet be terminated and surrounded.  
2. And for this I rejoiced also, for that the Old Scriptures of the Law & the Prophets, were laid before me now, to be perused, not with that eye to which they seemed most absurd before, when as I misliked thy holy ones for thinking so & so, whereas indeed they thought not so: and for that with joyful heart I heard Ambrose in his Sermons to the people, most diligently oftentimes recommend this Text for a Rule unto them, The letter 
2 Cor. 3. 6.  killeth, but the Spirit giveth life: and for that those things, which taken according to the letter, seemed to teach perverse doctrines, he spiritually laid open unto us, having taken off the veil of the mystery; teaching nothing in it that offended me, though such things he taught, as I knew not as yet, whether they were true or no. For I all this while kept my heart firm from assenting to any thing, fearing to fall headlong; but by this hanging in suspense I was the worse killed: for my whole desire was to be made so well assured of those things which I saw not, as I was certain that seven and three make ten.  
3. For I was not so mad yet, as not to think that this last proposition might not by demonstration be comprehended: wherefore I desired to have other things as clearly demonstrated as this; whether (namely) those things should be corporeal, which were not present before my senses; or spiritual, whereof I knew not yet how to conceive, but after a corporeal manner. But by believing might I have been cured, that so the eyesight of my soul being cleared, might some way or other have been directed toward thy truth, which is the same eternally, and in no point failing. But as it happens usually to him that having had experience of a bad Physician, is fearful afterwards to trust himself with a good: so was it with the state of my soul, which could no ways be healed 
a The other Translator notes upon it, That the way of knowing in Religion, is by first believing. True; but not Implicit Popish Faith, (which be means) to believe ●● the Church of Rome believes. Saint Augustine meant not such a Faith.  but by believing; and left it should believe falsehoods, it refused to be cured: resisting in the mean time thy hands, who hast prepared for us the Medicines of faith, and hast applied them to the diseases of the whole world, and given unto them 
b Et tantam illis authoritatem tribuisti. This the other Translator maliciously miscenstrues, with a purpose to weaken the Authority of the Holy Scriptures, the Medicines of Faith here spoken of: Turning the words, And recommended them to mankind by so great Authority: As if all the Authority were in Gods recommending, and none else in the Scriptures. Fie upon it.  so great Authority.   

CHAP. 5. Of the Authority and necessary use of the holy Bible.  
1. FRom henceforth therefore I began first of all to esteem better of the Cathe●●● Doctrine, and also to think that ●e. did with more modesty, and without any deceit, command many things to be believed, notwithstanding it were not there demonstrated, 〈◊〉 what it should be, or to 
Here I suspect S. Augustins' Copy to be imperfect; but 'tis not much material.  what purpose it should serve, nor yet what it should not be; than in the Manichees doctrine, upon a rash promise of great knowledge, expose my easiness of belief first of all unto derision, and suffer afterwards so many most fabulous and absurd things to be therefore imposed upon me to believe, because they could not be demonstrated. Next of all, thou Lord, by little and little, with a gentle and most merciful hand, working and rectifying my heart; even while I took into my consideration how innumerable things I otherwise believed, which I had never scene, nor was present at while they were in doing: like as those many reports in the History of several Nations, those many relations of places and of Cities, which I had never seen: so many reports likewise of friends, so many of Physicians, so many of these and these men, which unless we should believe, we should do nothing at all in this life: Last of all, I considered, with how unalterable an assurance I believed, of what parents I was descended; which I could not otherwise come to know, had I not believed it upon hearsay: perswadedst me at last, that not they who believed thy Bible, (which with so great authority 
* Here the Authority by which the Scriptures be settled, is originally attributed to God himself, and not to the Church as the Topish Translator would have it. See our note upon lib. 7. cap. 7.  thou hast settled almost among all Nations) but those who believed it not, were to be blamed: nor were those men to be listened unto, who would say perchance, How knowest thou those Scriptures to have been imparted unto mankind, by the spirit of the only true, and most true God? seeing this fundamental point was above all the rest to be believed; and that because no wrangles of all those cavilling Questions, whereof I had read so many controverted amongst the Philosophers, could so far enforce me, as that I should at any time not believe Thee to be whatsoever thou wert, (though what, I knew not) or that the government of human businesses should not belong unto thee. Thus much though I sometimes believed more strongly, and more weakly otherwhiles, yet I ever believed: both that thou wert God, and hadst a care of us, though I were utterly ignorant, either what was to be thought of thy substance, or what way led or brought back again towards thee.  
3. Seeing therefore mankind would prove too weak to find out the truth, by the way of evident Reason; and even for this cause was there need of the Authority of Holy Writ: I began now to believe, that thou wouldst by no means have estated such excellency 
a Here again the Popish Translator notes in his Margin, The Authority of the Church: whereas S. Augustine speaks of the authority of the Scriptures. Wilful Sophistry.  of authority upon that Book all the world over, had it not been thy express pleasure, to have thine own self both believed in by means of it, and sought by it also. For those absurdities which in those Scriptures were went heretofore to offend me, after I had heard diverse of them expounded probably, I referred now to the depth of the mystery: yea, and the Authority of that Book appeared so much the more venerable, and so much the more 
b Mark this, ye Papists. 1. What high terms he gives the Scriptures: whereas you call them A nose of Way, a shipman's Hose, etc. 2. Here's liberty for all to read them; you look them under an unknown tongue, from the Laiety. 3. Here are they said it be plain; but you fray the people with their difficulty profoundness, and danger.  worthy of our religious credit, by how much the readier at hand it was for ALL to read upon, preserving yet the Majesty of the Secret, under the profoundness of the meaning, offering itself unto ALL in words most open, and in a style of speaking most humble, and exercising the intention of such as are not light of heart; that it might by that means receive ALL into its common bosom, and through narrow passages, waft over some few towards thee: yet are these few a good many more than they would have been, had it not obtained the eminency of such high authority, nor allu●ed on those companies with a bosom of holy humility. These things than I thought upon, and thou wert with me: I sighed, & thou heardst me: I wavered up and down, and thou didst guide me; I wandered through the broad way of this world, yet didst thou not forsake me.   

CHAP. 6. The misery of the Ambitious: shown by the example of a Beggar.  
1. I Gaped after Honours, gains, wedlock; and thou laughedst at me. In these desires of mine I underwent most bitter hardships: wherein thou wert so much the more gracious unto me, as thou didst lesse suffer any thing to grow sweet unto me, which was not thou thyself. Behold now my heart, O Lord, who wouldst I should remember all this, that I might now confess it unto thee. Let now my soul cleave fast unto thee, which thou hast freed from that fast-holding birdlime of death. How wretched was it at that time! it had utterly lost the sense of its own wound; but th●● didst lance it, that forsaking ●● other things, it might be converted unto thee, who art above all, and without whom all things would turn to nothing; that it might (I say) be converted, and be healed. How miserable therefore was I at that time! and how didst thou deal with me, to make me sensible of my misery! that same day namely, when I provided myself for an Oration in praise of the Emperor, wherein I was to deliver many an untruth, and to be applauded notwithstanding, even by those that knew I did so. Whilst my heart panted after these cares, and boiled again with the favourishnesse of these consuming thoughts; walking along one of the streets of Milan, I observed a poor beggar-man (half drunk I believe) very jocund and pleasant upon the matter: but I looking mournfully at it, fell to discourse with my friends then in company with me, about the many sorrows occasioned by our own madness; for that by all such endeavours of ours, (under which I then laboured, and galled by the spurs of desire, dragged after me the burden of mine own infelicity, increasing it by the dragging) we had mind of nothing but how to attain some kind of jocundnesse, whither that beggar-man had arrived before us, who should never perchance come at all thither. For that which he had attained unto by means of a few pence, (and those begged too) the same was I now plotting for, by many a troublesome turning and winding; namely to compass the joy of a temporary felicity.  
2. For that beggar-man verily enjoyed no true joy; but yet 〈◊〉 those my ambitious designs, hunted after a much uncertainer. And certainly that fellow was jocund, but I perplexed; he void of care, I full of fears. But should any man demand of me, whether I had rather be merry or fearful? I would answer, merry. Again, were I asked, whether I had rather be in that beggar-mans' case, or in mine own at that time? I would make choice of my own, though thus overgone with cares and fears; yet was this upon a wilfulness; for was it out of any true reason? For I ought not to prefer myself before that beggar, because I was more learned than he, seeing my Learning was not it that made me joyful: but I sought rather to please men by it; not so much to instruct them, as merely to delight them. For this cause didst thou even break my bones with the staff of thy correction. Away with those therefore from my soul, who say unto it; There is much difference 
* The former Translator twice turns this phrase from S. Austin's purpose.  betwixt the occasions of a man's rejoicing.  
3. That beggar-man rejoiced in his drunkenness; thou desiredst to rejoice in a purchased glory. What glory, Lord? That which is not in thee. For even as his was no true joy, no more was mine any true glory: besides which, it utterly overturned my soul. He was that night to digest his drunkenness; but many a might had I slept with mine, and had risen again with it, and was to sleep again, and again to rise with it, I know not how often. But is there indeed any difference in the grounds of a man's rejoicing? I know there is, and that the joy of a faithful hope is incomparably beyond such a vanity. Yea, and at that very time was there much difference betwixt him and I: for he verily was the happier man; not only for that he was throughly drenched in mirth, when as my bowels were gripped with cares: but also for that by his lusty 
* Some Copies read it optando, alluding to the beggars praying for his good masters: But the last read it potando, as I do.  bousing, he had gotten good store of Wine; whereas I, by a slattering Oration, sought after 〈◊〉 puff of pride. Much to this purpose said I at that time to my dear Companions: and I marked by them how it fared with me; and I found myself in an ill taking. I grieved for it, by which I doubled my ill taking: and when any prosperity smiled upon me, it irkt me to catch at it; for that almost before I could lay hand upon it, away it flew from me.   

CHAP. 7. He dissuades Alipius from his excessive delight in the 
* These were Chariot-races, etc.  Circensian games.  
1. WE jointly bemoaned ourselves for this, who lived like friends together; but chiefly and most familiarly did I speak hereof with Alipius and Nebridius: of whom Alipius was borne in the same Town with me, whose parents were of the chief rank there, and himself younger than I; he had also studied under me, first, when I set up School in our own Town, and at Carthage afterwards. He loved me very much, because I seemed of a good disposition to him, and well learned: and I loved him again, for his great towardliness to virtue, which was eminent enough for one of no greater yeer●●. But that Whirlpit of th● 〈◊〉 thaginian fashions, (amongst whom those idler spectacles are hotly followed) had already swallowed up him in immoderate delight of the Circensian sports. But mean while that he was miserably-tumbled up and down that way, and I professing Rhetoric there, had set up a public School; he made no use of me as his Master, by reason of some unkindness risen betwixt his Father and me. Although therefore I had found how dangerously he doted upon the Race-place, and that I were grievously perplexed, that he took the course to undo so good a hope as was conceived of him, or rather as me thought he had already undone it: yet had I no means, either privately to advise him, or by way of constraint to reclaim him, by interest of a friendship, or the awe of a Master. For I supposed verily, that he had had the same opinion of me with his Father; but he was not of that mind. Loying aside therefore his Father's Quarrel, he began to salute me, coming sometimes into my School, hear a little, and be gone. By this means forgot I to deal with him, that he should not for a blind and headstrong desire of such vain pastimes, undo so good a wit.  
2. But thou, O Lord, thou who sittest at the stern of all thou hast created, hadst not forgotten him, who was one day to prove a chief Priest of thy Sacraments. And that his amendment might plainly be attributed to thyself, thou truly broughtest it about by my means, who yet knew nothing of it. For when as one day I sat in my accustomed place, with my scholars before me, in came he, saluted me, sat him down, and applied his mind to what I then handled. I had by chance a passage then in hand, which that I might the better illustrate, it seemed very seasonable to me to make use of a similitude borrowed from the Circensian razes; both to make that which I infinuated more pleasant and more plain, and to give a biting quip withal, at those whom that madness had enthralled. God thou knowest, that I little thought at that time of curing Alipius of that pessilence. But he took it to himself; and conceived that I merely intended it towards him. And what another man would have made an occasion of being angry with me, that good young man made a reason of being offended at himself, and to love me the more fervently. For thou hadst said it long ago, and put it into thy Book, Ribuke a wise man, and he will love thee. 
Prov. 9 8.   
3. But for my part, I meant no rebuke towards him; but 'tis thou who makest use of all men, both knowing or not knowing, in that order which thyself knowest, and that order is just. Out of my heart and tongue thou wroughtst burning coals, by which thou mightest set on fire that languishing disposition of his, of which so good hopes had been conceived, and mightst cure it. Let such a one conceal thy praises, who considers not of thy mercies, which my very marrow confesses unto thee. For he upon that speech, heaved himself out of that pit so deep, wherein he had wilfully been plunged, and had been hood winked with the wretched pastime of it; and roused up his mind with a well-resolved moderntion; whereupon all those filths of the Circensian pastimes slew off from him, nor came he ever at them afterwards. Upon this, prevailed he with his unwilling Father, that he might be one of my Scholars. He yielded and condescended: so that Alipius beginning to be my Auditor again, was bemussled in the same superstition with me, loving that ostentation of continency in the Manichees, which he supposed to be true and unseined. But verily no better it was than a senseless and a seducing continency, ensnaring precious souls, not able yet to reach to the height of virtue, and easy to be beguiled with a fair outside, of that which was but a wel-shadowed & a feigned virtue.   

CHAP. 8. Alipius is taken with a delight of the Sword-plays, 
* These gladiators or Fencers, were maintained by great men: who to please the people, would often exhibit them upon the Stage, to fight at sharp, in good carnest for their lives: be being accounted the bravest fellow, that look his wounds or death with least shrinking.  which before he hated.  
1. HEe not forsaking that worldly course which his parents had charmed him to pursue, went before me to Rome, to study the Laws, where he was carried away with an incredible greediness of seeing the Sword-players. For being utterly against and detesting such spectacles, when he was one day by chance met withal by diverse of his acquaintance and fellow students coming from dinner, they with a familiar kind of violence, haled him (vehemently denying and resisting them) along into the 
* The Stage.  Amphitheatre, on a time when these cruel and deadly shows were exhibited; he thus protesting: Though you hale my body to that place, and there set me, can you after that force me to give my mind, and lend my eyes to these shows? I shall therefore be absent even while I am present, and so shall I overcome both you and them too. His Companions hearing these words, lead him on never the slower, desirous perchance to try, whether he could be as good as his word or no. When they were come thither, and had taken their places as they could, all that Round grew hot with merciless Pastimes.  
2. But Alipius closing up the doors of his eyes, forbade his mind to range abroad after such mischiefs; and I would he had stopped his ears also. For upon the fall of one in the sight, a mighty cry of the people beating strongly upon him, he (being overcome by curiosity, and as it were prepared, whatsoever it were, to contemn it with his sight, and to overcome it) opened his eyes, and was strucken with a deeper wound in his soul, than the other was in his body, whom he desired to behold; and he presently fell more miserably than the Swordplayer did, upon whose fall that mighty noise was raised. Which noise entered through his ears, and unlocked his eyes, to make way for the striking & beating down of his soul; (which was bold rather than valiant hitherto; and so much the weaker, for that it presumed now on itself, which ought only to have trusted upon thee:) For so soon as he saw another man's blood, he at the very instant drunk down a kind of savageness: nor did he turn away his head, but fixed his eye upon it, drinking up unawares the very Furies themselves, being much taken with the barbarousness of the swordfight, and even drunk again with that bloody pastime. Nor was he now the man he was when he came first thither, but become one of the throug he came unto; yea, an entire companion of theirs that brought him thither. What shall I say more? He looked on, he cried out for company, he was inflamed with it; carried home such a measure of madness, as spurred him on to come another time: and that not only in their companies who first enticed him, but to run before them too, yea and hale on others also. Yet out of all this didst thou with a most strong and merciful hand pluck him notwithstanding, & taughtest him to repose no more confidence in himself, but upon thee only. But this was not till a great while after.   

CHAP. 9 Alipius was apprehended for suspicion of thee very.  
1. But thus much laid he up in his memory for a preparative hereafter: as that also which fell out when he was yet my scholar at Carthage: where meditating at noon time once in the Marketplace, upon something he was to say by heart (as scholars use to be exercised) thou suffered'st him to be apprehended by the Officers of the Marketplace for a Thief. For no other cause, I suppose, didst thou O our God, suffer it, but that he, who was hereafter to prove so great a man; should now begin to learn that in judging of Causes, no man was not to be condemned out of a rash credulity. For as he was walking by himself before the place of judgement, with his noting-tables and his pen, behold, a young man of the number of the Lawyers 
a Quidam Scholasticorum. No word hath more altered the signification: But in those days, and ancienter, it signified a Lawyer or Advocate. So in the Council of Sardica, Can. 10. vel ex foro Scholasticus, a Lawyer from the Court or Bar. The Greek word is the same with the Latin. Then came it to be given to Rhetoricians, then to Poets, (as Prudentius was called Hispaniarum Scholasticus:) Physicians, Musicians, any professor of the liberal Sciences, were so styled. He that first made the Canon for the Communion, was called johannes Scholasticus. 'Tis now settled upon the Schoolmen, but most anciently the Lawyers had it.  (who was the right Thief indeed) privily bringing a Hatchet with him (Alipius never perceiving him) gate in as far as the leaden 
b Cancellos. This was the ancient sense or ornament for Courts of justice. Hence the judge came to be called Cancellarius, and the Court, The Chancery. Chancels being thus parted from the Churches, hence had their name also.  grate-works, which look down into the 
c Vico Argentario. This could be no street of silver smiths, or Silver-street, as the former Translator turns it, (for what need he break into a street that way? he might easily come in.) But the wary Ancients had their Courts of justice, their Exchequer and Mint-house all together oftentimes, and all in their Forum or public Marketplace. There stood Saturn's Temple at Rome, which was their Exchequer and Mint-house: This Saturn's Temple was in the Marketplace: there were also their Courts of justice: so was it at Milan belike; and therefore had their Forum its Aedituos, Officers, or Watchmen, as before he said.  Mint-house, and began to chop in sunder the Lead. But the noise of the Hatchet being heard, the Minters that were underneath, began to mutter, and sent forth to apprehend whom-ever they should find. But the Thief hearing their voices, ran away, leaving his Hatchet behind him, fearing to be taken with it.  
2. Alipius now, who spied him not when he came in, well perceived him as he went out, and with what speed he made away. And being desirous to know what the matter was, went into the place; where finding the Hatchet, he stood still a while, admiring and considering upon it; when behold, those that were sent, find him alone with the Hatchet in his hand, startled by the noise whereof they had made thither: they lay hold upon him, hale him away, and gathering the neighbours dwelling in the Marketplace about them, they congratulate one another for taking so notorious a Felon, leading him away to the justice thereupon. But hither to was Alipius to be instructed. For presently, O Lord, camed thou to the succour of his innocency, whereof thou wert the only witness. For as he was led along, (either to prison or to execution) there encountered them a certain Architect, who had the charge of the public buildings. Glad they were to meet him of all the rest, for that they were used to come to him about suspicion of stolen goods, lost out of the Court or Marketplace; that he might take notice at least by whom these kind of cheats were used to be played.  
3. But that party had diverse times seen Alipius at a certain Senators house, whom he often came to visit; who presently taking knowledge of him, took him aside by the hand, and privately enquiring the occasion of that mischance, heard the whole carriage of the business from him: and wished all that Rabble (all in an uproar, and threatening of Alipius) to go along with him. And to the House they came of that young Lawyer, who had committed the fact: where (behold) there was a Boy before the door, who was so little, as having not the wit to fear doing his Master any hurt by it, was likely enough to disclose the whole matter unto them. For he had followed his Master to the Marketplace. Whom so soon as ever Alipius remembered, he told the Architect of him: and he showing the Hatchet to the Boy, asked him Whose that was? Ours, (quoth he presently:) and being further questioned upon the matter, he discovered every thing. Thus was the burglary laid upon the Master of that house, and the rude multitude ashamed, which had already begun to insult over Alipius, who was hereafter to be a dispenser of thy Word, and an Examiner of many 
a If the Primitive Clergy meddled with matters of justice, they had Saint Paul's Commission, 1 Cor. 6. which Possidonius in the Life of S. Augustine quotes: who shows how many hours a day Augustine spent this way. He quotes also, 1 Tim. 5. 20. Those that sin, rebuke before all: And this is a Divine fittest to do: there belongs more to a justice than the making of a Mittimus. He quotes also Ezek. 3. 17. I have made thee a Watchman: yea, and as if this were a part of the Ministers duty, he applies that in 2 Tim. 4. 2. Be instant, in season, out of season, reprove, etc. No Antiquary but knows that the old Clergy had greater authority in temporal matters, than our justices of Peace in England; yet here 'tis boggled at: But 'tis by those that would fain have their Church-lands. Plainly, The Lord Chancellor, Keeper, and Master of the Rolls, the 6 Clerks, Heralds, Masters of the Chancery, etc. have heretofore for the most part been Clergy men, when it was never better with the Land. 'tis true, the old Canons forbid them to meddle in cases of blood, and that may they easily avoid. In Geneva, I hope, the Minister hath more authority than in England.  Causes in thy Church, who went away now, better experienced and instructed, by this accident.   

CHAP. 10. Of the great integrity of Alipius, and of Nebridius coming.  
1. THis Alipius therefore I afterwards light upon at Rome; where he knit in with me with a most strong Tie; whence he went with me to Milan, both that he might not break company with me, and that he might withal practise something in the Law he had applied himself unto: and that to fulfil his parents desire, more than his own. There went he thorough the Office of an Assessor of justice, with an admirable freedom from bribery in respect of his other fellows: he wondering at others rather, who preferred gold before honesty. His disposition was tempted beside, not with a bait of Covenesse only, but with the spur of fear also. At Rome he had been Assessor to the Lord Treasurer 
a Romae assidebat Comiti largitionun Italicarun. The Lord high Treasurer of the Western Empire was called Comes sacrarum la●gitionum: he had s●xe other Treasurers in so many Provinces, under him; whereof he of Italy was one: Under whom this Alipius had s●me Office of judicature, our●aions ●aions of the Exchequer. See Sir Henry 〈◊〉 Glossary, in the word 〈◊〉 And 〈…〉 l. 5. c. 40. The other Translator 〈◊〉 Assessor to the Perfect of the Contributioner of Italy. iii.  of Italy.  
2. There was at that time a most potent Senator, to whose favours many stood engaged, whom many also were much afraid of. This great man would needs by his usual power, have a thing pass the Court, which by the Laws was utterly forbidden. Alipius crossed it; a bribe was promised him, he with all his heart despised it: Threats were used, he trampled them underfoot: all men in the mean time admiring so rare a spirit, which neither desired such a man (so infinitely samed for the innumerable means he had, either to do a man a good or a shrewd turn) to be his friend, nor feared to have him for his enemy. As for the judge himself, in whose Court Alipius was a justice, although for his own part he were unwilling to have it pass, yet did he not openly cross it, but put the matter off to this Alipius; pretending that by him he was not suffered to do it: for verily if he should have offered it, Alipius would have gone off the Bench.  
3. With this desire (and that in the way of his learning) was he only tempted; that (namely) he might get himself a Library at such under-prizes as the Praetors had their Books at. But consulting with justice, he altered his purpose to the better; esteeming Equity to be more gainful, by which he was prohibited that course, than Power could be, upon which he might take the liberty. All this hitherto said of him, is but little: but He that is faithful in that 
Luk. 16. 10 11. 12.  which is least, is faithful also in much. Nor can that possibly be to no purpose spoken, which proceeded out of the mouth of thy Truth. If ye have not been faithful in the unrighteous Mamman, who will commit to your trust true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? Such a man as I have described, did at that time adjoin himself unto me; and wavered in his purpose as I did, what course of life was to be taken.  
Nebridius also, who having left his native Country near Carthage, yea and Carthage itself, where for the most part he lived; leaving his Father's lands, which were very rich; leaving his own house, and a Mother behind, who meant not (like mine) to follow after him; was by this time come to Milan, and for no other reason neither, but that he might bestow himself with me, in a most ardent desire after Truth and Wisdom. Together with me he sighed, and with me he wavered; still continuing a most ardent searcher after happiness, and a most acute examiner of the difficultest Questions. Thus were there now gotten together the mouths of three Beggars, sighing out their wants one to another, and waiting upon thee, that thou mightest 
Psal. 145. 15.  give them their meat in due season. And in much anguish of spirit (which by the disposing of thy mercy, still followed our worldly affairs) looking towards the end, why we should suffer all this, darkness beelouded us: whereupon we turned away mourning to ourselves, saying, How long will things continue at this stay? This we often said; but in saying so, we yet forsook not our errors; for that we yet discovered no certainty, which when we had forsaken them, we might betake ourselves unto.   

CHAP. 11. He deliberates what course of life he were best to take.  
1. ANd I admired extremely, (pondering earnestly with myself, and examining of my memory,) what a deal of time I had consumed since that nine and twentieth year of mine age, in which I began first to be inflamed with the study of wisdom: resolving, that when I had found that, to let pass all those empty hopes, and lying frenzies of vain desires. And behold, I was now going of my thirtieth year, still sticking in the same clay, still possessed with a greediness of enjoying things present, they as fast flitting and wasting my soul; I still saying to myself, To morrow I shall find it out, it will appear very plainly, and I shall understand it: and behold, Faustus the Manichee will come, and clear every thing. O you great men, of the academics opinion, who affirm, That no certain course for the ordering of our lives can possibly be comprehended! Nay, let us rather search the more diligently, and not despair of finding: for behold, those things in the Ecclesiastical Books, are not absurd to us now, which sometimes seemed so: for they may be otherwise, yea and that honestly understood. I will henceforth pitch my foot upon that step, on which (being yet a child) my parents placed me, until such time as the clear Truth may be found out.  
2. But whereabouts shall it be sought for? When shall it be sought for? Ambrose is not at leisure, nor have we ourselves any spare time to read. But where shall we find the Books to read on? Whence, or when can we procure them, or from whom borrow them? Let set times be appointed, and certain hours distributed for the health of our souls. We now begin to conceive great hopes; The Catholic Faith teaches not what we thought it had, whereof we vainly accused it: The learned men of that Faith, hold it for a detestable opinion, to believe God to be comprehended under the figure of our humane body: and do we doubt to knock, that the other mysteries may be also opened unto us? All the forenoons our scholars take up, what shall we do the rest of the day? Why go we not about this? But when 
* Here's an objection of flesh and blood against the motions of God's Spirit.  then shall we visit our greater friends, of whose favours we stand in need? What time shall we have to compose some discourses to sell to Scholars? When shall we recreate ourselves, and unbend our minds from those cares they are too earnest upon? Let all these thoughts perish, let us give over these vain and empty fancies, and betake ourselves solely to search out the Truth. Life is miserable; Death uncertain; if it steals upon us on the sudden, in what case shall we go out of the world? & where shall we then learn, what we have here neglected? Or rather, shall we not there suffer the due punishment of our negligence? If it be objected, That Death will quite cut off both care and sense of all these things, and there's an end of them. Rather let that be first inquired into. But God forbid that we should be of that mind. It is not for no purpose, 'tis no idle toy, that so eminent a height of authority which the Christian Faith hath, is diffused all the world over. Should then such and so great blessings be by the divine providence wrought for us, if so be that together with the death of the body, the life of the soul should be brought to nothing also? Wherefore then delay we time any longer, that giving over our hopes of this world, we might give up ourselves wholly to seek after God & a happy life.  
3. But stay a while: 
* Another Objection of flesh and blood.  Even these worldly things are sweet, and they have some (and that no small) pleasure. We are not too lightly to divorce our purposes from them, for that it were a foul shame to make love again to them. See, 'tis no such great matter to obtain some Office of honour; and what should a man desire more in this world? We have store of potent friends, though we had nothing else; let us put ourselves forward, some place of preferment or other may be bestowed upon us: or a Wife at least may be had with a good portion, to ease our charges: and this shallbe the full point of our desires. Many great persons, and those worthy of our imitation, have addicted themselves to the study of wisdom in the state of marriage.  
4. Whilst these things we discoursed of, and these winds of uncontainties changed up and down, and drove my heart this way and that way; the time still passed on, but I was slow to be converted to my Lord God; and from one day to another I deferred to live in thee, but deferred not daily to dye within myself. Being thus in love with an happy life, yet feared I to find it in its proper place, and fleeing from it, I sought after it. I thought I should be too miserable, should I be debarred of the embracements of a Woman: as for that medicine of thy mercy which should cure that infirmity, I never thought of it; and all because I had no experience of it. As for continency, I supposed it to be in the liberty of our own 
* Why then do the Papists enforce so many young Maids and men to vow; as if it were in their own power? And why suffer they those to keep the habit and place of Chastity, when as their Visitor knows they have broken the Vow of Chastity?  power; (of which I for my part was not guilty) being so foolish withal, that I knew it not to be written, 
* Mat. 19 11.  That no man can preserve his chastity unless thou give it. And that thou verily wouldst give it, if with cordial groanings I did knock at thine ears, and with a settled faith did cast my cares upon thee.   

CHAP. 12. A Contention betwixt Alipius and Augustine, about Marriage and single life.  
ALipius indeed was the man that kept me from marrying of a Wife; alleging, That by no means could we enjoy so much undistracted leisure as to live together in the love of Wisdom (as we long since had desired) should I take that course. For he himself was so chaste that way, that it was a wonder to see: for he had made trial of that Act in the beginning of his youth; but having not engaged himself by it, he was sorry for it rather, and despised it; living from that time until this present, most continently. For my part, I opposed him with the examples of such men, as in the state of Matrimony had professed wisdom, and were 
* Promeruissent Deum: Which the Popish Translator turns, And were grateful unto God. Very well; grateful, that is acceptable. Seeing then promerita is but acceptableness, why should merita (the single word) have so saucy a signification in Popish doctrine, as merits? Let them mince the matter with Logic how they can, (by their distinction of condignity and congruity of merits) sure they are gone by the Laws of Grammar; which admits no such signification of promereo, or of merita, unless perchance our Dictionaries have the word Merits, not in the genuine signification, but to learn us to understand what the Papists mean by it.  acceptable unto God, and conversed faithfully and lovingly with their acquaintances: of the greatness of whose spirit I was far enough short. Thus I, delighted with the disease of the flesh, and with the deadly sweetness of it, drew my shackles along with me, much afraid to have them knocked off: and as if my wound had been too hard rubbed by it, I put back his good persuasions, as it were the hand of one that would unchaine me.  
2. Moreover, even by me did the Serpent speak unto Alipius, preparing and laying by my tongue, most pleasurable snares in his way, in which his honest and yet free feet, might be entangled. For when as he much admired at me, (whom he slightly esteemed not of) for sticking so fast in the birdlime of that pleasure, as resolutely to affirm, (so oft as we had speech about it) that I could by no means lead a single life: and that I used this for an argument, (when I saw him so much wonder at the matter;) That there was a great deal of difference betwixt the pleasure which he had tried by stealth and snatches, (which he scarce now remembered, and might easily therefore despise) and the delights of my daily lying at it; unto which might but the honest name of Marriage be added, he would not wonder then, why I had not the power to contemn that course of living: even he began to desire to be married; not as if overcome with the lust of so poor a pleasure, as all out of a curiosity: for he desired, as he said, to know what manner of content that should be, without which my life (which was to him so great contentment) seemed not a life so much, as a punishment unto me.  
3. For his mind, that was free as yet from that clog, stood amazed at my thraldom; and out of that amazement, he proceeded to an itch of trying: likely enough to have come to the experience of it, and from the bare experience, to fall perchance into that bondage he in me so much admired at; seeing he was so willing to enter into a Covenant with death: for He that loves danger, shall fall into it. For the conjugal honour (if any there be) in the office of well ordering the duties of a married life, and of having of children, moved us but little. But that which for the most part did most violently afflict me, (already made a slave to it) was the custom of satisfying an insatiable lust; but him, that was hereafter to be enslaved, did an admiration screw up to it. In this case we continued, until thou, O most high, not forsaking our lowliness, having compassion of us that stood in need of it, didst at length fetch us off, by admirable and secret devices.   

CHAP. 13. Augustine lays out for a Wife.  
1. AND much ado there was to get me a Wife: Now went I a wooing, and then was the Wench promised me: my Mother taking most pains to beat the bargain: her purpose in it being, that when I were married once, 
* See what we have before noted, pag. 36. in the margin.  the wholesome water of Baptism might cleanse me, (towards which she much rejoiced to see me daily fitting myself;) observing, that all her own desires, and thy promises, were to be fulfilled in my embracing of the Faith. At which time verily, both by mine own entreaties, and her desires (and that with strong cries of our hearts) did we daily beg of thee, that thou wouldst vouchsafe by some vision to discover something unto her concerning my future marriage, but thou wouldst never do it.  
2. Yet saw she indeed certain vain and fantastical overtures, such as the earnestness of her spirit, so busied about this matter, drew together. These she told me of; not yet with that confidence she was wont, when thyself afforded any visions unto her, but slighting them, as it were. For she could, as she said (through I know not what relish she had, which in words she could not express) easily enough discern how much difference there was betwixt thy Revelations, and the dreams of her own spirit. Yet went we forward earnestly, and the parents goodwill was asked; but the Maid wanted two years of being marriageable. Yet, for that I had a good liking to her, I was content to stay so long for her.   

CHAP. 14. A new Plot laid and broken.  
1. AND we were many friends of us, which debated of the matter; who conferring about the detesting these turbulent molestations of a worldly life, had now resolved, that sequestering ourselves from company, to live retiredly: and to lay this ground for our retirememt, that what stock every man was able to make, we should put together, and make one household of all: that through the plain-dealing of a common friendship, one thing should not be this man's, and another thing that man's; but what stock should be made up out of every man's particular, should in the whole belong unto the interest of every single person, and all together, unto all in general. It seemed to us, that there might near be some ten persons in this kind of Academy: some of which were very rich men; and Romanianus especially, our Townsman (from his Childhood a very familiar friend of mine) whom the hot pursuit of his business had brought up to 
* Quem tunc graves aestus negotiorum suorum ad Comitatum attraxerant. This the former Translator turns, That place of our residence. The man had ill luck to miss at every hard place. He help him. Comitatus was like the place where our Terms be kept: the Imperial Chamber at Spires in Germany, may rightly be called Comitatus: The Emperors appointed it in any good Town where they pleased, though themselves were not there: and at this time (for these parts) it was at Milan. So plainly says Possidonius in the life of Saint Augustine. Comitatus is the place whither subjects repair for the dispateh of such business, as depends upon the King's Courts of justice. London is our Comitatus, the King's Chamber, for the South; York for the North. This word is familiar to the Civil Lawyers. See the eighth and ninth Canons of the Council of Sardica.  Court: who was most earnest of all the rest for this project: and therein was his voice of great authority, and that because his estate was much fairer than any of the rest.  
2. And we had set it down, that two Officers should be yearly chosen, for the making of necessary provisions, whilst the rest were quiet. But so soon as we began to consider better of it, whether our Wives, (which some of us already had, and others resolved to have shortly) would endure all this, or no? all that so well laid plot fell to pieces in our hands, was utterly dashed and cast aside. Thence returned we again to our old sigh, and groanings, and wanderings, and to our former following those broad and beaten 
Mat. 7. 13.  ways of the world: for that many thoughts were in our heart, but thy counsel standeth 
Psal. 33. 11  for ever. Out of which counsel didst thou deride ours, and laid the groundwork for thine own; purposing to give us 
Psal. 145.  meat in due season, and to open thy hand, and to fill our souls with thy blessing.   

CHAP. 15. His old Concubine goes away from him, and he gets another.  
1. MY sins in the mean time were multiplied, and that Mistress of mine which was wont to be my bedfellow, (the hinderer as it were of my marriage) being plucked away from my side, my heart cleaving unto her, was broken by this means, and wounded, yea and blood drawn of it. Home again went she into Africa, (vowing unto 
* A Vow of Chastity, says the Popish Translator; and a goodly one too: How many such Nuns hath the Church of Rome, that then vow chastity, when they are satisfied with lust? But well it were they had no worse Nuns, than such as vow upon remorse of conscience, as this whore did. But this was a private Vow yet, (which God knows how long she kept) and no formal Nunnery Vow; she carried not her portion into the Nunnery with her. Money is of the substance of the Nuns Vow now-a days, Chastity is but a formality. She vows, not to know a man; but her money does not so; the Friars may know that. The Primitives admitted no Nuns but pure Virgins: and if ever it could be proved, she had played false before her Admission, she was canonically to be put out of the House. Any cracked Chambermaid will make as good a Nun as the best now-a days. Could Nuns keep their Vow, I would never speak against their Order.  thee never to know man more) leaving a Bastard son with me, which I had begotten of her. But unhappy I, who had not the heart to imitate a Woman, impatient now of all delay, as if it were too long years before I was to enjoy her whom I went a wooing to, (being not so much a lover of wedlock, as a slave to lust) quickly procured another (though not a Wife) by whom that disease of my soul might be nursed up, and kept alive, either as vigorous as it was, or more fierce upon it; and that as it were by the assistance of my naughty custom, continued from thence forward, till my advancement into the kingdom of marriage; nor was that wound of mine as yet cured, which had been made by the cutting a way of my former Concubine; but after a most eager burning and anguish it festered: and still it pained me, though after a more dull, yet after a more desperate manner.   

CHAP. 16. Of the immortality of the soul.  
1. PRaise be unto thee, glory be unto thee, O Fountain of mercies. I became more miserable, and thou nearer unto me. Thy right hand was ready by and by to pluck me out of the mire, and to wash me throughly, but I knew not yet of it: nor did any thing call me back from that deeper gulf of carnal pleasures, but only the fear of death, and of thy judgement to come; which, although diverse opinions I conceived of it, yet never went it utterly out of my breast. I disputed in those days with my friends Alipius and Nebridius, concerning The ends of Good and Evil: determining, that Epicurus in my judgement should have worn the Garland, had I not verily believed that there remained a life for the soul after the body was dead; and those 
* Et tractus meritorum. This the Popish Translator turns, And that which Merits do import. Mere non sense. And notes in his margin, Merits. As if the place made for Popish merits. Doughtily proved! as if Augustine, who was yet no Divine knew any thing of the Doctrine of Merits. He ta●k● before of the last judgement, and here he talks of the places of punishment or reward, which Epicurus Philosophy knew nothing of. If he pleases to look his Dicticnary, he shall find Tractus to signify a Region or Country. He alludes to other Philosophers believing of the several Regions of Hell and Elysium, which were both under the earth, but distinguished into several Quarters or Regions. Tractus is the Accusative case plural.  Regions where several deservings were rewarded, which Epicurus would not believe.  
2. And I put the question, That suppose we were to be immortal, and were to live in perpetual enjoyment of bodily pleasure, and that without fear of losing, why should we not then be fully happy, & wherefore should we seek for any other thing? Little knowing that even this very thing was a part of my great misery, that being thus drowned and blinded, I could not discern that light of honesty and of beauty, (to be embraced for its own sake) which the eye of the flesh cannot ken, it being only by the inner man to be discerned. Nor did I consider, wretch that I was, out of what vein it flowed, that even these conceits, (filthy ones as they were) I with such pleasure conferred of with my friends, (according to the opinion I then was of) how great abundance soever of carnal pleasures beside, I enjoyed. Which friends verily I loved for their own sakes, and I found myself to be in like manner beloved of them again.  
3. Out upon these intricate ways! Woe unto that and acious soul of mine, which hoped, that had it forsaken thee, it should have had some better thing! Turned it hath, and turned again, upon back, sides, and belly, yet found all places to be hard; and that thou art her Rest only. And behold, thou art near at hand; and from our wretched errors thou deliveredst us, and settledst us in thine own way, and dost comfort, and say thus unto us: Run on, I will carry you: yea, I will bring you to your journey's end, and there also will I carry you.    

SAINT AUGUSTINE'S Confessions. THE SEVENTH BOOKED.  

CHAP. 1. How rejecting corporeal Images, he began to know God to be incorporeal.  
BY this time was that wicked and abominable time of my Youth dead, and I went on into a more solid Age: by how much the elder in years, so much the fouler in vanity, who could not imagine any other kind of substance, than what I saw with these eyes. Yet thought I not thee, O God, to be comprehended under the figure of an humane body; since the time I began to hear any thing of Wisdom, I always avoided that: and I rejoiced to have found thus much in the faith of our spiritual Mother, thy Catholic Church. But what else I should think thee to be, I knew not. And I being but a man, (and so mean a man too) yet set I myself to believe thee to be the sovereign and onely-true God: and that thou wert incorruptible, and inviolable, and unchangeable, with all the powers of my soul did I believe: because not knowing how nor which way, yet most plainly did I behold, and very sure I was, That that which may be corrupted, must needs be worse than that which cannot be corrupted; and that which cannot be violated, did I without any sticking at, prefer before that which was subject to be violated: and that which suffers no alteration, I judged to be much better than that which may suffer alteration.  
2. My heart passionately cried out upon all my former phantasms; and with one blow I laid about me, to beat away all that sluttering troop of unclean fancies, from the eye of my mind. And lo, being yet scarce put off by the space of the twinkling of an eye, they came in multitudes again about me, they pressed upon my sight, and so beelouded it, that though I thought thee not to be of the shape of a humane body, yet was I constrained to imagine thee to be some corporeal substance, taking up vast spaces of place: and that, either infusea into this world, or else diffuse● infinitely without it: yea, even of that incorruptible, and inviolable, and unchangeable, which I preferred before corruptible, and violable, and changeable, did I imagine thus. Because, that whatsoever I deprived of these spaces, seemed to be nothing unto me; yea altogether nothing, not so much as an emptiness verily: just as if a body were taken out of its place, and the place should remain empty of any body at all, either earthly, or watery, or eyrie and heavenly; but should remain a void place, as it were a spacious nothing.  
3. I therefore being thus grosse-hearted, not conspicuous so much as to my very self; whatsoever was not stretched out over certain spaces, nor diffused abroad, nor amassed up into bulk, nor swelled into breadth, or which did not or could not receive some of these dimensions, I thought to be a just nothing: For such forms as my eyes were wont to range over, even such like Images did my heart now rove after: nor did I yet observe that very 
a This Philosophical word, the former Translator turns, This Action of my mind. Short of the sense. Saint Augustine alludes to that in Philosophy, That all natural bodies to make themselves perceived by the sense, do send and beam out from them, some figure, Image, etc. by which the sense may app●hend them: which figure or shape striking upon the sense, provokes it, and so makes it take actual notice of us proper object. And this spiritual figure representing a real object, which these bodies send out; do the Philosophers call their Intention. So that Austin's 〈◊〉 fancying the like Images, he calls it the intention of his minds.  Intention of mine, by which I form those Images, was not any such corporeal substance, which yet could not have form them, had not itself been some great thing. In like manner did I conceive thee, O thou Life of my life, to be some huge corporeal substance, on every side piercing thorough the whole Globe of this world; yea, and diffused every way without it, and that by infinite spaces, though unbounded. So that the Earth should have thee, the Heaven should have thee, all things should have thee, and that they should be bounded in thee, but thou no where.  
4. For as the body of this Air which is about the Earth, hindered not the light of the Sun from passing thorough it, which pierceth it, not by bursting or by cutting, but by filling of it: so thought I, that not the body of the Heaven, the Air & Sea only, but of the Earth too, to be at pleasure passable unto thee, yea easy to be pierced by thee in all its greatest and smallest parts, that all might receive thy presence, which by a secret inspiration, both inwardly and outwardly governeth all things which thou hast created. Thus I suspected; because any other thing I could not think of, and yet was this false too. For by this means should a greater part of the Earth have contained a larger portion of thee, and the less, a lesser: and then should all things in such sort have been full of thee, as that the body of an Elephant should contain so much more of thee than the body of a Sparrow, by how much that should be bigger than this, and take up more room by it; by which conceit shouldest thou make thy parts present unto the several parts of the World, by bits, as it were; great gobbets to great parts, little bits to little parts of the world. But thus thou art not present. But thou hadst not as yet enlightened my darkness.   

CHAP. 2. Nebridius confutes the Manichees.  
1. IT might have been enough for me, Lord, to have opposed against those deceived and deceivers, those dumb praters, (therefore dumb, because they founded not forth thy Word:) That question might have served the turn, which long ago, whiles we were at Carthage, Nebridius used to propound; at which all we that heard it, were much staggered, namely, What, that I know not which nation of darkness, which the Manichees were wont to set in opposition against thee, would have done unto thee, hadst thou been minded to fight with it? For, had they answered, It would have done thee some hurt, then shouldst thou have been subject to violence and corruption: but if they answered, It could do thee no hurt, then would there have been no reason brought for thy fight with it: especially for such a fight, in which some certain portion or member of thine, or some offspring of thy substance should have been mingled with those contrary powers, those natures not created by thee; by whom it should so far have been corrupted, and changed to the worse, that it should have been turned from happiness into misery, and should have stood in need of some assistance, by which it must both be delivered and purged: and that this 
a The other Tranlator renders it thus: And that this help must be the Soul, which thy Word being free might succour. Secure a help? A mere Bull and Nonsense; which utterly loses the force and meaning of the Argument.  Offspring of thy substance was our soul; which, being enthralled, thy Word that was free; and being defiled, thy Word that was pure; and being may med, thy Word that was entire, might every way relieve: and yet that Word itself also be corruptible, because it was the offspring of one and the same substance.  
2. Again, should they affirm thee, whatsoever thou art, that is, thy substance, to be incorruptible; then were all these fancies of theirs most false and execrable. But if they should affirm thee to be corruptible; even that were most false, and to be abhorred at the first hearing. This Argument therefore of Nebridius verily had been enough against those, who deserved wholly to be spised out of my overcharged stomach; for that they had no evasion to betake themselves unto, without most horrible blasphemy both of heart and tongue, thinking and speaking of thee in this fashion.   

CHAP. 3. Free will is the cause of Sinne.  
1. But I as yet, although I both said and thought most confidently, that thou our Lord God (who madest not only our souls, but our bodies; and not only both souls and bodies, but Us all, and all things else beside) wert neither to be corrupted or altered one way or other, yet understood I not hitherto, What should be the cause of evil. And yet whatever it were, I perceived I ought in that sense to inquire after it, that I might not be constrained to believe that the incommutable GOD could be altered by it left myself should be made the thing that I desired to seek After this therefore I inquired with more security, being very certain that the Manichees Tenet (whom I dissented from with my whole heart) was no way true: for that I discovered them, whilst they enquired after evil, to be most full of maliciousness; they thinking that thy substance did rather suffer ill than their own commit evil. Whereupon I applied my industry to understand the truth of what I had heard, how that freewill 
a Here flies my Popish Translator out upon Mr. Calvine, for teaching God's Decree and purpose by withholding of his Grace, to be the Causes of Sin and Damnation. Verily Mr. Calvine is wronged that way: But this being an Arminian Controversy, I had rather obey His Majesties two Proclamations, and one Declaration, than to be so soole-hardy as to meddle with it. I am neither Calvinist nor Arminian, I am of the Religion of the Primitive Fathers, which the Church of England professes.  should be the cause of our ill-doing; And thy just judgement, that we suffered ill. But I was not able clearly to discern it.  
2. Endeavouring therefore to draw the eye of my soul out of that pit, I was again plunged into it; and endeavouring often, I was plunged as often. But this raised me a little up towards thy light, that I now knew as well that I had a Will, as that I had a life: and when therefore I did either will or nill any thing, I was most sure of it, that I did no other thing but will and nill: and there was the Cause of my sin, as I perceived presently. But what I did against my will, that seemed I to suffer rather, than to do; That judged I not to be my fault, but my punishment; whereby, I holding thee most just, quickly confessed myself not to be unjustly punished.  
3. But I objected to myself again: Who made me? Did not my GOD, who is not only good, but Goodness itself? Whence then came it that I can both will and nill evil things, that there might be cause found why I should be justly punished for it? Who was it that set this freedom in me, that engrafted into my stem this Cyon of bitterness, seeing I was wholly made up by my most sweet God? If the Devil were the Author, whence is that same Devil? And if he himself 
b Here the Popish Translator commits a most negligent and gross mistake, as if the soul of man had of a pure Angel, turned to a Devil. Saint Augustine speaks not of the Souls turning Devil, but of him that was once created a good Angel.  by his own perverse will, of a good Angel became a Devil, whence then proceeded that perverse will in him, whereby he was made a Devil, seeing that the whole nature of Angels was made good, by that most good Creator? And by such thoughts as these was I again cast down and overwhelmed: yet not so far brought down was I as the Hell of that Error, (where no man shall confess unto thee) namely, that thou shouldst be rather thought to suffer ill, than man to do ill.   

CHAP. 4. God cannot be compelled.  
1. IN this sort did I endeavour now to find out the rest, as I had already found, that what was incorruptible, must needs be better than that which was corruptible: and THEE therefore, whatsoever thou wert, did I acknowledge to be incorruptible. For never yet soul was, nor ever shall be able to think upon any thing which may be better than thou, who art the sovereign and the best Good. But whereas most truly and certainly, that which is incorruptible, is to be preferred before what is corruptible, (like as I did then prefer it) I might very well have reached so high in my thoughts, as something that should be better than my God, hadst not thou been incorruptible. Where therefore I saw, that incorruptible aught to be preferred before corruptible, there ought I to have sought out thee, and there to observe Whence evil should come; that is, even whence corruption comes; by which thy substance can by no means be infected.  
2. For Corruption does no ways infect our God; by no will, by no necessity, by no unlooked▪ for chance: because he is God, and what he wils, is good; and he himself is that Good: but to be corrupted, is not good. Nor all thou, O God, against thy will constrained to any thing, for that thy will is not greater than thy power. But greater should it be, were thyself greater than thyself. For the Will and Power of God, is God himself. And what chance can surprise thee unlooked for, who knowest all things. Nor is there any nature of things, but thou knowest it. And what should we use more arguments to prove, Why that substance which God is, should not be corruptible, seeing if it were so, it should not be God?   

CHAP. 5. He pursues his enquiry after the root of sin.  
1. AND I sought, Whence Evil should be, and I sought ill: nor did I see that evil which was in this very enquiry of mine. I set now before the eyes of my spirit, the whole Creation, and whatsoever I could discern of it; as the Sea, the Earth, the Air, the Stars, the Trees, the mortal Creatures; yea and whatever else in it we do not see; as the Firmament of the heaven; all the Angels moreover, and all the spiritual inhabitants thereof. But yet as if all these had been bodies, did my fancy dispose of them in such and such places, and I made one great Mass of all thy Creatures, distinguished by their several kinds of bodies; both those that were Bodies indeed, or which myself had feigned instead of Spirits. And this Mass I made huge enough, not yet so great as in itself it was, (which I could not come to the knowledge of) but as big as I thought convenient, yet every way finite. But thee, O Lord, I imagined on every part environing and penetrating it, though every way infinite: As if there were supposed to be a Sea, which every where, and on every side, by a most unmeasurable infiniteness, should be only a Sea; and that Sea should contain in it some huge Sponge, but yet finite; which Sponge must needs be every where and on every side filled with that unmeasurable Sea: So thought I thy whole Creation to be in itself finite, filled by thee who art infinite; and I said, Behold God, and behold what God hath created; and God is good, yea, most mightily and incomparably better than all these: which God, being himself good, created all them good; and see how he environeth and full-fils them all.  
2. Where is Evil then, and from whence, and how crept it in hither? What is the root, and what the seed of it? Or hath it at all no being? Why then do we fear and beware of that which hath no being? Or if we fear it in vain, then surely is that fear evil, which in vain so gores and torments the soul. Yea, and so much a greater evil, by how much that wants of being any thing, which we stand in fear of, and yet do fear. Therefore is there some evil thing which we fear, or else the very act of fearing is evil. Whence is evil therefore? seeing God, who is good, hath created all these things good; that is, the greater and chiefest Good, hath created these lesser goods; yea, and he creating, & they created, are all good. Whence now is evil? Or, of what did God make it? Was there any matter evil, and as God form and ordered it, did he leave any thing in it, which he did not convert 〈◊〉 〈◊〉? But why did he so? Was ● not able so to turn and chan●e the whole lump, that no evil should have remained in it, seeing he is able to do any thing? Lastly, why would he make any thing at all of that, and did not by the same omnipotency rather cause that there should be no such thing at all? Or, to say troth, was it able to be of itself against His will? Or if that evil matter had been so from eternity, why suffered he it so to continue so infinite spaces of times past, and was pleased so long while after to make something out of it?  
3. Or if he were suddenly pleased now to go about some work, this rather should the Omnipotent have done, have caused (namely) that this evil matter should not at all have been, and that he himself should have been alone that sovereign and infinite Good ●● Or if it had not been good 〈…〉 who was good, should 〈…〉 and create something also that were not good; then, that evil matter being first taken away, and brought unto nothing, should he immediately have taken order for some good matter, whereof he might create all things. For he should not be omnipotent, if he were not able to create something that were good of itself, unless he were assisted by that matter which himself had not created. These thoughts tossed I up and down in my miserable heart, overcharged with biting Cares, through the fear of death: and though I had not found out the truth, yet did the Faith of thy Christ our Lord and Saviour, professed in thy Church, 
a Here the Popish Translater grossly plays the Papist, purposely wresting the sense, thus; Yet did the belief of the Catholic Church, concerning thy Christ, stick fast in me. As if Saint Augustine had held this Popish implicit faith, To believe as the Church believes, had been enough. There is much difference betwixt a man's clear and explicit knowledge of what he believes in Christ, and a blind implicit belief as the Church believes, when he knows not what the Church believes.  firmly continue in my heart, though in diverse particulars verily, not yet throughly perfected, and swarving from the right Rule of Doctrine; yet did not my mind utterly leave it off, but every day took in more and more of it.   

CHAP. 6. Divinations made by the Mathematicians, are vain.  
1. BY this time also had I rejected those deceitful Divinations, and impious dotages of the Astrologers. Let thine own mercies, out of the most inward bowels of my soul, confess unto thee for this, O my God. For thou, thou altogether (for who else is it that calls us back from the death of all errors, but even that Life, which knows not how to dye; and that wisdom which enlightens those minds that need it, itself needing no light; by which the whole world is governed, even to the falling away of the leaves of trees?) thou tookest order for that stiff opinion of mine, by which I struggled with Vindicianus, 
a See the 3. Chap. of the 4. Book.  that sharp-sighted old man, and with Nebridius that admirable-spirited ●ong man: the first vehemently affirming, and the latter often though with some doubtfulness) saying, That there was no Art whereby things to come, might be foreseen: but that ●ens conjectures had oftentimes the help of Fortune; and that ●● talking many things, something to come was ofttimes perchance for spoken of; the parties that spoke, little knowing of it; but stumbling now and then upon the right, by their not saying nothing.  
2. Thou therefore providedst a friendly man for me, and he 〈…〉 consulter with the Astrologers: yet not throughly called in those Arts, but (as I ●●) a curious consulter with ●●●; and one that knew something, which he had heard of his Father, as he said; which, how far it might prevail to overthrow the opinion of that Art, he knew not. This man therefore, Firminus by name, having been finely bred, and well taught; ask my advice, as a dear friend of his, concerning diverse affairs of his own, which his worldly hopes were big swollen withal; and what I conjectured of him by his Constellations, as they call them: and I, who now began to incline in this particular towards Nebridius opinion, did not, to say troth, refuse to make conjecture upon it, and to tell him as much as came in my unresolved mind: but told him withal, that I was even almost persuaded in my heart, that these were but vain and ridiculous follies.  
3. He thereupon up and, told me, how his Father had been yet curious after such Books, and how he had a friend as earnest as himself at them, who with join study and conference were hot upon these toys, by the fire of their hearty affections, insomuch that they would observe even the very minutes of the bringing forth of young, of those dumb creatures which they kept about their Houses, and made observations withal of the position of the heavens at those minutes, to the intent to gather experiments of this Art, as it were. He said moreover, how he had heard of his Father, that what time as his Mother was big with him the said Firminus, a certain maid-servant of that friend of his Fathers, was big with child also, which her Master could not be ignorant of, who took care with most diligent examination to get knowledge even of the ●ittering of his very Bitch's: And how it so fell out, that when one for his Wife, and the other for his servant, with the carefullest observation, reckoned the days, yea, the hours; nay, the very lest particles of the hours, that both of them were brought to bed at the same instant; insomuch that both of them were constrained to allow the very selfsame constellations, even to the very same minutes, he for his son's birth, and the other for his little servant. For so soon as the women began to fall in labour, they both gave notice to one another of what was falue out in either of their houses, and had messengers ready to send to one another, so soon as they had notice of what was borne, which they could easily procure to have instant notice of, as being in their own kingdom: and that the messengers sent from one another, met with one another by the way, in such equal distance from either houses, that neither of the Calculators could observe no other position of the Stars or seconds of instances, than the other had done: and yet Firminus borne to a fair fortune in his parent's house, ran his course through the fair ways of the world, throve well in riches, raised himself to honour: whereas that little servant, not able any way to free himself of the yoke of slavery he was borne unto, continued to serve his Masters: as himself told the story, who well enough knew him.  
4. Upon the hearing and believing of these things, for that such a man of credit had told them; all that former resolute reluctancy of mine, fell quite to the ground. And first of all I endeavoured to reclaim Firminus from that curiosity, by telling him, that for me, upon the inspection of his constellations, to foretell what shall truly happen to him, I ought verily first to have seen in them, how his parents had been eminent persons among their neighbours, and that be had been descended of a noble Family in his own City, that he was free borne, educated like a Gentleman, and very well studied. And if that servant, upon the same constellations, which were common to him too, had asked me to tell him his true Fortune; I ought on the other side to have seeve in them, the baseness of his livage, the slavishness of his condition, and those other particulars so much different, and so far distant from the other Gentlemans. From, whence therefore it now came to pass, that looking upon the same constellations, I should read so divers fortunes, if I should speak the truth; and if I should pronounce the same fortunes, I should lie falsely: thence did I also collect most certainly, That whatever upon consideration of these constellations was foretold truly, was not spoke out of Art, but chance: and whatever was delivered falsely, was not out of the unskilfulness of the Art, but out of the uncertainty of the chance.  
5. Being thus entered into the business, and thinking with myself more seriously upon such like arguments; that no one of those dotards (who lived by such shifts, whom I had an itch even out of hand to cope withal, and with derision to confute) might not hereafter confront me so, as if either Firminus had informed me falsely, or his Father him: I bent my consideration upon those that are borne Twins, who for the most part come out of the womb so near one to another, as that small distance of time between them (how much force soever in the nature of things these fellows avow it to have;) yet is it not possible to make distinct collection of the difference by any observation of man, or to have it at all charactered out in those figures which the Mathematician is to look into, and pronounce the truth by them. Nor shall they ever tell truth: for then; he that had looked upon the same figures, must have told the same Fortunes both of Esau and of jacob; whereas the same things no ways happened to them both. Needs therefore must he have conjectured false: or if he had conjectured truly, he must not have said the same things, whereas he looked upon the same figures. Had he therefore pronounced truly, it should have been by chance, and not by Art. For thou, O Lord most just, the Ruler of this Universe, even while they that ask the advice, and those that give it too, know not what they do, workest by so hidden an instinct, as that whoever asked the Mathematicians advice, should hear such an answer as, out of the un●●●●chable bottom of thy just judgement, in respect of the hidden deservings of the souls, thou thinkest fit for him to hear. To whom, let not man say, What is this? or Why is that? Let him not say so, never let him ask such a question, seeing he is but a man.   

CHAP. 7. He is miserably tortured in his enquiry after the Root of Evil.  
1. ANd now, O my helper, hadst thou discharged me from those fetters: and presently enquired I whence Evil should be, but found no way out of my question. But thou suffered'st me not to be carried away from the Faith by any waves of those thoughts; by which Faith I believed, both that thou wert, and that thy substance was unchangeable, and that thou hadst a care of, and passedst thy judgement upon men; and that in Christ thy Son, our Lord, and thy holy Scriptures, which the Authority of thy Church should acknowledge 
a Scriptures, quas Ecclesiae commendaret autoritas. Where Ecclesiae may be the dative Case: and then may it go thus: Which Scriptures thy authority recommended unto the Church: as before he said, lib. 6. cap. 5. See the place. Here the Popish Translator would needs give Authority to the Church to teach us what is Scripture. For that controversy, see our Preface. , thou hast laid out the way of man's salvation, to pass to that life which is to come after death. These grounds remaining safe and irremoveably settled in my mind, I with much anxiety sought, from what root the nature of Evil should proceed. What torments did my teeming heart then endure, and what throws, O my God yet even to them were thine ears open, and I knew it not: and when in silence I so vehemently enquired after it, those silent conditions of my soul, were strong cries unto thy mercy.  
2. Thou, and not man, knewest how much I suffered. For, how great was that which my tongue sent forth into the ears of my most familiar friends? And yet did I disclose the whole tumule of my soul, for which neither my time nor tongue had been sufficient? Yet did all of it ascend into thy hearing, which I roared out from the groans of my heart; yea, my whole desires were said up before thee, nor was I master of so much as of the light of mine own eyes: for that was all turned inward, but I outward: nor was that confined to any place, but I bent myself to those things that are contained in places: but there found I no place to rest in, nor did those places so entertain me, that I could say, It is enough, and 'tis well: nor did they yet suffer me to turn back, where I might find well-being enough. For to these things was I superior, but inferior to thee: and thou art that true joy of me thy Subject: and thou hast subjected under me, those things which thou createdst below me.  
3. And this was the true temper, and the middle Region of my safety, where I might remain conformable to thine Image, and by serving thee, get the dominion over mine own body. But when as I rose up proudly against thee, and when I ran upon my Lord with my neck, with the thick bosses of my 
job 15. 26.  buckler; then were these inferior things made my overmatches, and kept me under, nor could I get either releasement or space of breathing. They ran on all sides by heaps and troops upon me, broad-looking on them; but having in my thoughts these corporeal Images, they waylaid me as I turned back, 〈◊〉 they should say unto me; Whither goest thou, O thou unworthy and base creature? And these grew more in number even out of my wound; for thou hast humbled the proud like as him that is wounded, & through my own swelling was I set further off from thee; yea, my cheeks, too big swollen, even blinded up mine eyes.   

CHAP. 8. How the mercy of God at length relieved him.  
1. THou, Lord; art the same for ever: nor art thou angry with us for ever; because thou hast pity upon dust and ashes, and it was pleasing in thy sight to reform my deformities: and by inward gallingsdidst thou startle me, that I shouldst become unquiet, till such time as it might be assured unto my inward sight, that it was thou thyself. Thus, by the secret hand of thy medicining, was my swelling abated; and that troubled and bedimmed eyesight of my soul, by the smart eyesalve of mine own wholesome dolours, daily began more and more to be cleared.   

CHAP. 9 What he found in some Books of the Platonists, agreeable to the Christian Doctrine.  
1. AND thou being desirous first of all to show unto me, how thou resistest the 
I am 4. 6.  proud, but givest grace unto the humble; and with what great mercy of thine the way of humility is traced out unto men, in that thy WORD was made flesh, and dwelled among men: thou procuredst for me, by means of a certain man, puffed up with a most unreasonable pride, to see certain Books of the 
a This was likely to be the Book of Amelius the Platonist, who hath indeed this beginning of S. john's Gospel: calling the Apostle a Barbarian. Euseb. in Praepara●. Evang. lib. 10. cap. 10. Clemens Alexandrinus said that Plato was Ex Hebraeis Philosophus. For he learned many things in Egypt of the jews: and he and Aristotle had seen the Septuagints Translation. Niceras in Nazianzeni Orat. 24. tells that Plato first of all the Gentiles came to Christ preaching in Hell, believed, and was converted.  Platonists, translated out of Greek into Latin. And therein I read, not indeed in the self same words, but to the very same purpose, persuaded by many reasons, and of several kinds, That 
b joh. 1. 1, 2, 3, 4.  In the beginning was the Word, and the Word was with God, and that Word was God. The same was in the beginning with God. All things were made by him, and without him was nothing made that was made. In him was life, and the life was the light of men. And the light shined in the darkness, and the darkness comprehended it not. And for that the soul of man, though it gives testimony of the light, yet itself is not that light; but the Word of God is: for God is that true light that lighteth every man that cometh into the world. And because he was in the world, and the world was 
Verse 9, 10, 11, 12, 13.  made by him, & the world knew him not: and because he came unto his own, and his own received him not: But as many as received him, to them gave he power to become the sons of God, as many as believed in his name; All this did I not read there.  
2. There again did I read, that God the Word was not borne of flesh nor of blood, nor of the will of man, nor of the will of the flesh, but of God. But that the Word was made flesh, and dwelled among us, did I not there read. I found out in those Books, that it was many and diverse ways said; that the Son being in the form of the Father, 
Philip. 2, 3, 4, 5, 6, 7, 8, 9, 10, 11.  thought it no robbery to be equal with God, for that naturally he was the same with him. But that 〈◊〉 himself of no reputa●●●, taking upon him the form ●● a servant, and was made in 〈◊〉 likeness of men, and was sound in fashion as a man, and humbled himself, and became obedient unto death, even the death of the Cross. Wherefore God hath highty exalted him from the dead, and given him a name over every name, that at the name of jesus every knee should bow, of things in heaven, and things in earth, and things under the earth. And that every tongue should confess that jesus Christ is Lord, to the glory of God the Father; those Books have not.  
3. But that thy only begotten. Son, coeternal with thee, war before all times, and beyond all times remains unchangeable, and that of his fullness all souls receive what makes them blessed; and that by participation of that wisdom which remains in them, they are renewed, that they may be made wise, is there. But that he in due time died for the wicked; and that thou sparedst not thine only Son, but 
Rom. 8. 32.  deliveredst him for us all, is not there. For thou hast hid these things from the wise, and hast revealed them unto babes; that they that labour and are heavy loaden, might come unto thee, 
Mat. 11. 28.  and thou mightest refresh them. Because he is meek and lowly i●heart: and the meek he directeth in judgement, and such as be mild he teacheth his ways, beholding our humility and labour, and forgiving us all our sins. But such as are puffed up with the high strain of a sublimer learning, hear not him saying unto them, Learn of me, for I am meek and lowly inheart, 
Mat. 11. 29  and you shall find rest to your souls. And, If they know 
Rom. 1. 21, 22, 23.  God, yet they glorify him not as God, nor give thanks unto ●●●, but wax vain in their imaginations; and their foolish heart is darkened; and professing that they were wise, they became fools.  
4. And there also did I read, that they had changed the glory of thy incorruptible nature into Idols, and diverse shapes, into the likeness of the image of corruptible man, and birds, and beasts, and Serpents; yea verily into that Egyptian food, for which Esau lost his birthright; 
Gen. 25.  for that that people, which was thy firstborn, worshipped the head of a fourfooted Beast instead of thee, turning in their heart back towards Egypt; and bowing thy Image (their own soul) before the image of a Calf that eateth hay. These 
Psal. 106. 20.  things found I there; but I fed not on them. For it pleased thee, O Lord, to take away the reproach of diminution from jacob, that the elder brother should serve the younger: and thou hast called the Gentiles into thine inheritance.  
5. And I myself came unto thee from among the Gentiles; and I set my mind earnestly upon that gold which thou willedst thy people to take from the Egyptians, seeing thine it was, 
Exod. 3. 22  wheresoever it were. And to the Athenians thou saidst by thy Apostle; That in thee we live, 
Acts 17. 28  move, and have our being, as one of their own Poets had said. And verily these Books came from thence. But I set not my mind towards the Idols of Egypt, which they made of thy gold; even they who changed the truth of God into a lie; and 
Rom. 1. 25.  worshipped and served the creature more than the Creator.   

CHAP. 10. Divine things are more clearly discovered unto him.  
1. ANd being upon this admonished to return to myself, I entered even into mine own inwards, thou being my Leader: and able I was to do it, for thou wert now become my helper. Into myself I went, and with the eye of my soul (such as it was) I discovered over the same eye of my soul, over my mind, the unchangeable light of the Lord. Not this, vulgar light, which all flesh may look upon; nor yet another greater of the same kind; as if this should much and much more clearly, and with its greatness take up all the room. This light was none of that, but another, yea clean another from all these. Nor was it in that manner above my soul, as Oil is upon water, nor yet as the heaven is above the earth: but superior to my soul, because it made me; and I was inferior to it, because I was made by it He that knows what Truth is, knows what that light is; and he that knows it, knows eternity. Charity knows it.  
2. O eternal Truth! and true Charity! and dear eternity! Thou art my God, to thee do I sigh night and day. Thee when I first saw, thou liftedst in up, that I might see there was something which I might see; and that yet it was not I that did see. And thou didst beat back the infirmity of my own sight, darting thy beams of light upon me most strongly, and I trembled both with love and horror: and I perceived myself to be far off from thee, in the Region of utter Unlikeness, as if I heard this voice of thine from on high: I am the food of strong men, grow apace, and thou shalt feed upon me; nor shalt thou convert me like common food, into thy substance, but thou shalt be changed into me. And I learned thereupon, That thou with rebukes hast corrected 
Psal. 39 11  me for iniquity, thou madest my soul to consume away like a moth. And I said; Is Truth therefore nothing at all, seeing it is neither diffused by infinite spaces of places, nor by finite? But thou cried'st to me from afar off; Yea verily, I AM that I AM. This voice I 
Exod. 3.  heard, (as things are heard in the heart) nor was there any suspicion at all, why I should doubt of it: yea, I should sooner doubt that I did not live, than that it was not the Truth, which is clearly to be seen by 
Rom. 1. 20.  those things which are made.   

CHAP. 11. How the Creatures are, and yet are not.  
1. ANd I cast mine eyes upon those other creatures beneath thee, and I perceived, that they neither have any absolute being, nor yet could they be said to have no being. A being they have, because they had it from thee: and yet no being, because what thou art, they are not. For that truly hath a being, which remains unchangeably. It is good then for me to 
Psal. 73. 28.  hold fast unto God: for if I remain not in him, I shall never be able to do it in myself: whereas he remaining in himself, reneweth all things. And 
Psal. 26. 1.  thou art my Lord, neither dost thou stand in need of my goodness.   

CHAP. 12. All that is, is good.  
1. ANd manifested unto me it was, that even those things be good, which yet are corruptible; which, were they soveraignely good, could never be corrupted: because if soveraignely good they were, they must needs be incorruptible: and if they held no goodness in them at all, neither should they have any thing in them to be corrupted. For corruption hurts every thing, but unless it could diminish their goodness, it could not hurt. Either therefore corruption does at all no hurt (which cannot be;) or, which is most certain, all which is corrupted, is deptived of its goodness. If things then shall be deprived of all their goodness, they shall have at all no being. For if they shall still be, and shall not be at all corrupted, they shall thereby become better, because they remain ever incorruptibly.  
2. What more absurd now, than to affirm those things that have lost all their goodness, to be made the better by it? Therefore, whenever they shall be deprived of all their goodness, they shall also lose all their being. So long therefore as they are, they are good: therefore whatsoever are, are good. That Evil than which I sought, whence it should be, is not any substance: for were it a substance, it should be good. For either it should be an incorruptible substance, that is to say, of the chief sorts of good; or else should it be some corruptible substance; which unless it were some way or other good, it could not be corrupted. I perceived therefore, and it was made plain unto me, that all things are good which thou hast made: nor is there any substance at all, which thou hast not made. And for that all which thou hast made are not equal, therefore are they all good in general, because all good in particular, and all together very good, because thou our God hast made all things very 
〈…〉. 31.  good.   

CHAP. 13. All created things praise God.  
1. ANd to thee is there nothing at all evil: yea, not only in respect of thee, but also not in respect of thy Creatures in general; because there is not any thing which is without thee, which hath power to break in, or discompose that Order which thou hast settled. But in some particulars of thy Creatures, for that some things there be, which so well agree not with some other things, they are conceived to be evil: whereas those very things suit well enough with some other things, and are good; yea, and in themselves good. And all these things which do not mutually agree one with another, do yet suit well enough with this inferior part, which we call Earth; which hath such a cloudy and windy Region of Air hanging over it, as is in nature agreeable to it.  
2. God forbid now, that I should ever say that there were no other things extant besides these, for should I see nothing but these, verily I should went the better. And yet even only for these ought I praise thee 〈◊〉 that thou art to be praised, 〈◊〉 things of the 〈◊〉 do 〈◊〉 Dragons, and all 〈…〉 Hail Snow, ●ee, and 〈◊〉 Wind, which fulful thy 〈◊〉 Mountains, and all 〈◊〉, fruitful Trees, and all Cedars, Beasts, and all cattle; creeping things, and flying Fowls; Kings of the Earth, and all people; Princes, and all judges of the Land: Young men, and Maidens; 
Psal. 148.  Old men, and Children, let them praise thy Name. Seeing also these in heaven praise thee, let them praise thee, O our God, in the heights: Let all thy Angels praise thee, and all thy Hosts, Sun and Moon, all the Stars and Light, the Heaven of Heavens, and the Waters that be above the Heavens, let them praise thy Name. I did not now desire better, because I had now thought upon them all: and that those superior things were better than these inferior things, but yet all together better than those superior by themselves, I resolved upon in my bettered judgement.   

CHAP. 14. To a sober mind, none of God's Creatures are displeasing.  
1. THey are not well in their wits, to whom any thing which thou hast created, is displeasing, no more than I myself was, when as many things which thou hadst made, did not like me. And because my soul durst not take distaste at my God, it would not suffer that aught should be accounted thine, which displeased it. Hence fell it upon the opinion of two substances, and no rest did it take, but talked idly. And turning from thence, it fancied a God to itself, which took up infinite measures of all places; and him did it think to be thee; and him it placed in its heart: so that it became once again the Temple of its own Idol, which was to thee so abominable. But after thou hadst refreshed my head, (I not knowing of it) and hadst shut up mine eyes that they should no more behold vanity; I began to be quieted a little within myself, and my mad Fit was got asleep: out of which I awaked in thee, and then discerned thee to be infinite another manner of way. But this sight was not derived from any power of my flesh.   

CHAP. 15. How there is truth and falsehood in the Creatures.  
1. ANd I looked after this upon other things; and I saw how they owed their being to thee; and that all finite things are in thee: but in a different manner; not as in their proper place; but because thou containest all things in thine hand of truth. All things are true so far forth as they have a being; nor is there any falsehood, unless when a thing is thought to be, which is not. And I marked how that all things did agree respectively, not to their places only, but to their seasons also: And that thou, who only art eternal; didst not begin to work after innumerable spaces of times spent; for that all spaces of times, both those which are passed already, and those which are to pass hereafter; should neither go nor come, but by thee, who art still working, and still remaining.   

CHAP. 16. All things are good, though to some things not fit.  
1. ANd I both found and tried it to be no wonder, that the same bread is loathsome to a distempered palate, which is pleasant to a sound one: and that to sore eyes that light is offensive, which to the clear is delightful: and that thy justice gives disgust unto the wicked: yet not so much but the Viper and smallest vermin, which thou hast created good, but are fit enough to these inferior portions of thy Creatures, to which these very wicked are also fit; and that so much the more fit, by how much they be unlike thee; but so much liker the superior Creatures, by how nearer resembling thee. And I enquired what this same Iniquity should be: But I found it not to be a substance, but a swarving merely of the will, crooked quite away from thee, O God, (who art the supreme substance) towards these lower things; which casts abroad its inward corruption, and swells outwardly.   

CHAP. 17. What things hinder us of God's knowledge.  
1. AND I wondered not a little, that I was now come to love thee, and no Phantasm instead of thee: nor did I delay to enjoy my God, but was ravished to thee by thine own beauty; and yet by and by I violently fell off again, even by mine own weight: rushing with sorrow enough upon these inferior things. This weight I spoke of, was my old fleshly customs. Yet had I still a remembrance of thee; nor did I any way doubt, that thou wert he to whom I ought to cleave; but yet I was not the party fit to cleave unto thee: for that the body which is corrupted, presseth down the soul, and 
Wisd. 9 15.  the earthly tabernable weigheth down the mind that museth upon many things. And most certain I was, that thy invisible works from the creation of 
Rom. 1. 20.  the world are clearly seen, being understood by the things that are made, even thy eternal power and Godhead.  
2. 
a The Popish Translator notes in his Margin, An high discourse: and so it is indeed; too high for his reach: for he understands it not. Is a poor piece of philosophy so high with him? He would same have that thought to be mystery, which he makes nonsense.  For studying now, by what reasons to make good the beauty of corporeal things, either celestial or terrestrial: and what proof I had at hand, solidly to pass sentence upon these mutable things, in pronouncing; This aught to be thus, and this must be so; plodding (I say) on this, upon what ground namely I ought to judge, seeing I did thus judge: I had by this time found the unchangeable and true eternity of truth, residing upon this changeable mind 
b See the beginning of Chap. 10.  of mine. And thus by degrees, passing from bodies, to the soul, which makes use of the senses of the body to perceive by: and from thence to its 
c The ●ive outward senses represent the species or images which they have received unto the three inward senses, The Common sense, Fancy, and Memory. Some deny memory unto beasts: but the other two they have: and their Fancy is the chief power of their soul, by which they judge of what ever corcernes the Beyond Fancy they cannot go.  inner faculties, unto which the senses of the body are to represent their outward objects; and so forward, as far as the irrational creatures are able to go. Thence again passed I on to the Reasoning faculty, unto which whatever is received from the senses of the body, is referred to be judged.  
2. This also finding itself to be variable in me, betook itself towards its own understanding; drawing away my thoughts from my old fleshly custom, and withdrawing itself from those confused multitudes of fantasies, which contradict one another; that so it might find out that light, which it now had a glimpse of: presently upon the finding whereof, without all further doubting, it cried out, that what was unchangeable, was to be preferred before what was changeable, by which it had come to know that unchangeable. Which, unless by some means or other it had known, it could never have had sure ground for the preferring of it before the Changeable; nor have come so high as that which is set within hence of the twinkling eyesight. And now came I to have a sight of those invisible: things of thee, which are understood 
Rom. 1. 20.  by those things which are made. But I was not able to fix mine eye long upon them: but my infirmity being beaten back again, I was turned to my wont fancies; carrying along with me no more but a liking of those new thoughts in my memory, and an appetite as it were to the meat I had smelled; which as yet I was not able to eat of.   

CHAP. 18. Only Christ is the way to Salvation.  
1. THen set I myself to seek a means of recovering so much strength, as should be sufficient to enjoy thee; but I could not find it, until I embraced that Mediator 
1 Tim. 2. 5  betwixt God and man, the Man jesus Christ; who is over 
Rom. 9 5.  all, God blessed for evermore, then calling unto me, and saying, I am the way, the truth, 
joh 14. 6.  and the life: who mingled that food which I was unable to take (his own flesh) unto ou● flesh. For the Word was made 
joh. 1. 14.  flesh, that by thy wisdom by which thou createdst ● things, he might sackle o●● infancy. For I, not yet humbled enough, did not apprehe● my Lord jesus Christ, who ha● made himself humble; nor did I yet know what lesson that infirmity of his would teach us. For thy Word, the eternal truth, being so highly exalted above the highest of thy Creatures, reaches up those that were cast down, unto itself: having here below built for itself a lowly Cottage of our clay, by which he intended to abase from the height of their own 
2 Cor. 10. 5  imaginations, those that were to be cast down; that so he might bring them about unto himself; allaying the swelling of their pride, and cherishing of their love: To the end they might go on no further in the confidence of themselves, but might find their own weakness rather; seeing the Divinity itself enfeebled at our feet, by taking our fleshly garment upon him: that so being weary at length, they might cast down their selves upon it, and that rising, might raise up them together with it.   

CHAP. 19 What he thought of Christ's incarnation.  
1. But I had before far other thoughts: conceiving only of my Lord Christ, as of a man of excellent wisdom, whom no man could be equalled unto; and in this regard especially, for that being so wonderfully borne of a Virgin, (giving us an example how to contemn worldly things for the obtaining of immortality;) that divine care of his seemed to have deserved so much authority, as to be the Master over us. But what Mystery this might carry with it, The Word was made flesh, I could not so much as imagine. Thus much I collected out of what is 
a Scripta trade rentur. Here the Popish Translator, (a● every where he do●●) takes occasion to diminish the authority of the Scripture: noting, that it came to us by tradition. It did so: but not only so: we have history also for every book of it: and itself brings light with it to show itself by: as by the light of the sun we see and know the Sun. Have Popish Traditions either of these two proofs?  come to us being written of him, how that he did eat, and drink, and sleep, and walked, and rejoiced in spirit, and was heavy, and preached: that, flesh alone did not cleave unto thy Word, but our humane soul and mind also with it. Every body knows thus much, that knoweth the unchangeableness of thy Word: which I myself now knew, (as well as I could) nor did I at all make any doubt of it. For, for him to move the limbs of his body by his will, and otherwhiles not to move them; now to be stirred by some affection, and at another time not to be affected; now to deliver wise sentences, and another while to keep silence: all these be properties of a soul and mind that are mutable. And should these things be falsely written of him, all the rest verily would be in suspicion of being a lie, nor should there be left at all in those Books any safeness of Faith for mankind.  
2. Because therefore none but Truths are there written, I even then acknowledged a perfect man to be in Christ. Not the body of a man only, a sensitive soul without a rational, but a very man, whom, not only for his being a person 
b Now is he fall'n from the Manichees, who held Christ not to have a true, but a fantastical body or person only: and to have excellent gifts of nature, but no truth of humane nature.  of Truth, but for a certain extraordinary excellency of humane nature that was in him, I judged worthy to be preferred before all other men. As for Alipius, he imagined the Catholics to have believed, God to be so clothed with flesh, that besides God and flesh, there was no soul at all in Christ, and that they had preached there was no soul of man in him. And because he was verily persuaded, that those Actions which were recorded of him, could not be performed but by a vital and a rational Creature, he was the slower therefore in moving towards the Christian Faith. But understanding afterwards, that this was the error of the Apollinarian Heretics, he was better pleased with the Catholic faith, and better complied with it. But something later it was, I confess, ere I learned, how in this sentence, The Word was made flesh, the Catholic Truth could be cleared of the heresy of Photinus. For, the confuting of the Heretics, makes the opinion of thy Church more eminent, and the Tenet which the sound doctrine maintaineth. For 
1 Cor. 11. 19  there must be also Heresies, that they which are approved, may be made manifest among the weak.   

CHAP. 20. Of diverse Books of the Platonists.  
1. But having read as then these Books of the Platonists, having once gotten the hint from them, and falling upon the search of incorporeal truth; I came to get a sight of these invisible things of thine, which are understood by those things which are made: and 
Rom. 1. 20.  being put back again, I perceived, how that the darkness of mine own mind was it which so hindered my contemplation, as that I was not suffered to be certain, That thou were both infinite, and yet not diffused over finite and infinite places: and that thou art truly the same that thou art ever, nor in any part, nor by any motion, otherwise at one time than at another: and that all other things are from thee, taught so by this one most firm demonstration, that they are. Of these things I was certain enough, yet too too weak to comprehend thee. I prated altogether like a skilful Fellow; but had I not sought thy way in Christ our Saviour, I had not proved 
a The other Translator hath made most strange sense in these two or three former chapters: and here twice together he hath read potitus (as ●●ghesse) instead of pe●itus. So ● any of ●●●se negligences hath be committed, in mis●●king one word 〈…〉 that I verily be 〈…〉 it by Owle●●ght.  a skilful man, but a lost man. For now (forsooth) I began to be desirous to seem wise; full of mine own punishment, yet could not weep for it, but became more and more puffed up with my knowledge.  
2. For where was that charity that should build me up from that foundation of humility, which is in Christ jesus? or when would these books have taught me that? Yet upon these, I believe it was, thy pleasure that I should first fall, before. I took thy Scriptures into my consideration; that I might print in memory, how far those Books wrought upon my affections: and that when afterwards I should come to be made tractable by thy Books, (thine own fingers undertaking the cure of me, and my wounds dressed) I might discern at last and distinguish, how main a difference there was betwixt Presumption and Confession; betwixt those that saw whither they were to go, but knew nothing of the way; and that path which leads unto that blessed Country, not to be looked upon only, but dwelled in. For had I first been brought up in thy holy Scriptures, and in the familiar use of them, thyself had grown sweet unto me, and fall'n upon these Philosophical volumes afterwards; they might either have withdrawn me from the solid ground of piety, or if I had stood firm in that wholesome disposition which I had there tasted, I might perchance have thought, that a man, even out of these Platonike books, might have gotten the same, had he studied them only.   

CHAP. 21. What he found in the holy Scriptures, which was not in the Platonists.  
1. MOst greedily therefore laid I hold upon that venerable style of thy Spirit: and upon the Apostle Paul above all the rest. Whereupon those difficulties quite vanished away, in which he sometimes seemed unto me to contradict himself, and wherein the Text of his discourse, seemed not to agree with the testimonies of the Law and the Prophets. And there appeared unto me that one face of that chaste Eloquence; and I learned to rejoice with trembling. I set upon it, and found whatsoever I there read, to be true. These things, to the praise of thy Grace, I there learned, that he which sees, may not so glory, as if he had not received; not that only which he 
1 Cor. 4. 7.  does see, but also that which he may see. For what hath he, which he hath not received? Yea, both that he may be put in mind not only to see thee, who art ever the same, but that he may be made strong, to hold thee: and that he who from a far off is not able to see his way, may yet walk on, to the end he may at last arrive, and see, and comprehend. For, though a man be delighted with the Law of God after the inner man, yet how shall he do with that other Law in his members, 
Rom. 7. 22 23.  which wars against the Law of his mind, and bringeth him into captivity to the Law of sin which is in his members? For, thou art righteous, O Lord, but 
Dan. 9 5. 7  we have sinned and committed iniquity, and thy hand is grown heavy upon us ●and we are justly delivered over unto that old Sinner, the Precedent of death: for he hath wrought our will to become like his will, whereby he departed from thy Truth.  
2. What shall wretched man do? who shall deliver him from 
Rom. 7. 24  the body of this death? but only thy Grace, through jesus Christ our Lord, whom thou hast begotten coeternal to thyself, and possessedst in the beginning 
Pro. 8. 22.  of thy ways: in whom the prince of this world found 
joh. 14. 30.  nothing worthy of death; yet killed he him; whereby the hand-writing was blotted out, which 
Col. 2. 14.  was contrary to us. None of all this do these Platonike writings contain. Those leaves can show nothing of this face of peitie, those tears of confession, that sacrifice of thine, a troubled 
Psal. 51.  spirit, a broken and a contrite heart, the salvation of thy people, the Spouse, the City, the earnest of the Holy Ghost, the Cup of our Redemption. No man sings there, Shall not my 
Psal 62. 1. 2.  soul wait upon God, seeing from him cometh my salvation? For he is my God, and my salvation, my defence; I shall not be greatly moved.  
2. No man in those Books hears him calling, Come unto me all ye that labour: yea, 
Mar. 11. 28 29, 25.  they scorn to learn of him, because he is meek and lowly inheart. For these things hast thou hid from the wise and prudent, and hast revealed themunto babes. For it is one thing, from the wild top of a Mountain 
a He alludes to Deut. 32 49.  to see the Land of Peace, and not to find the way thither; and in vain to travel through ways unpassable, round about beset with these fugitive Spirits, forsakers of their God, lying in ambush with that Ringleader of theirs, the Lion and the Dragon: and another thing to keep on the way that leads thither, which is guarded by the care of our heavenly General: where they exercise no robberies, that forsook the heavenly Army: which they abhor as much as their very torment. These things did by wonderful means sink into my very bowels, when as I read that least of thy Apostles, and had considered 
1 Cor. 15. 9  upon thy works, and trembled. * ⁎ *    

SAINT AUGUSTINES Confessions. THE EIGHTH BOOK.  

CHAP. 1. How being inflamed with the love of heavenly things, he goeth to Simplicianus.  
GIve me leave, O my God, with Thanksgiving, to remember, & confess unto thee thine own mercies bestowed upon me. Let my bones be filled with thy love, and let them say unto thee, Who is like unto thee, O 
Psal. 86. 8. Psal 116. 16, 17.  Lord? thou hast broken my bonds in sunder, I will offer unto thee the sacrifice of thanksgiving. And how thou hast broken them will I now declare; and all men who worship thee, when they hear of it, shall say, Blessed be the Lord, both in Heaven and in Earth, great and wonderful is his Name. Thy words had stuck fast even to the very roots of my heart, and I was hedged round about by 
job 1. 10.  thee. Of the eternity of thy life I was now become certain, though I had no more than seen it in a glass, as it were, 
1 Cor. 13. 12.  darkly. All my former doubtings, concerning an incorruptible substance, from which all other substance should derive its being, was now quite taken away from me; nor did I desire as now to be made more certain of thee, but better assured in thee. As for mine own temporal life, all things were as yet unresolved; my heart was to be purged from the old leaven. The 
1 Cor. 5. 7  way (our Saviour himself) I very 
joh. 14. 6.  well liked oft but it i●ked me to follow him through those straits which he had passed.  
2. Thou didst put into my mind, and it seemed good in mine own eyes, to go unto Simplicianus, who seemed to me a faithful servant of thine, and that thy grace shined in him: of whom I had further heard, that from his very youth he had lived most devoutly towards thee. He was now grown into years; and by reason of so great an age, spent in so good a purpose as following of thy ways, he seemed to me to have gained experience of many things, and to have been taught many things; and verily so he had. Out of which skill of his, I desired him afford me some directions, (making him acquainted with my heats) which should be the readiest way for a man in my case, to walk in thy paths. For, the Church I saw to full; and one went this way, and another that way. But very unpleasent to me it was, that I led the life of a worldling: yea a very grievous but them it was, (those desires after the hopes of honour and profit inflaming me now no longer as they were wont to do) to undergo so heavy a bondage. For, in respect of thy sweetness, and the beauty of thy house which I loved, those thoughts delighted me no longer. But very strongly yet was I enthralled with the love of women: nor had thine Apostle forbidden me to marry, although he advised me to the 
1 Cor. 7. 8.  better, earnestly wishing that all men were as himself than was.  
3. But I being weak, made choice of the softer place: and because of this alone, was languishing I, tumbled up and down in the rest; yea I pined away with withering cares, because in other matters which I was unwilling to undergo, I was constrained to accommodate myself to a married life, unto which I voluntarily stood enthralled. I had understood from the mouth of Truth itself, That there were some Eunuches, which have made themselves 
Mat. 19 12.  Eunuches for the Kingdom of Heaven's sake: but let him receive this saying that is able. All those men verily are vain, in whom the knowledge of God is not; and who could not out of these things which seem good, find out him that is good indeed. But I continued no longer in that vanity, I was now gotten beyond it; and by the testimony of all thy Creatures, had I found thee our Creator, and thy WORD GOD together with thee, and the Holy Ghost one God also with thee, by whom thou createdst all things.  
4. There is yet another kind of wicked men, who knowing 
Rom. 1. 21.  God, did not glorify him as God, neither were thankful: upon these also was I fall'n, but thy right hand sustained me, and delivering me out of their company, placedst me where I might grow better: For thou hast said unto man, Behold, the 
job 28. 28  fear of the Lord is wisdom: and, be not desirous to seem wise 
Pro. 3. 7.  in thine own eyes, because they who affirmed themselves to be 
Rom. 1. 22  wise, became fools. But I had now found that Pearl of price, 
Mat. 13. 46  which I ought to have bought, though I sold all that I had. But I was yet in a quandary what to do.   

CHAP. 2. How Victorinus, the famous Orator, was converted.  
1. Unto Simplicianus therefore I went, the Father 
a The former Translator says, that he was either his Godfather, or his ghostly father. Bold man! Baronius in Saint Ambrose his life, could have taught him, that this Simplicianus, being a wise and a religious man, was sent by Damasus Bishop of Rome, unto Milan purposely, to be the Adviser and Director of Saint Ambrose, then but a ●ong Bishop; therefore did Saint Ambrose love him as his Father. To this Simplicianus is Ambrose his second Epistle lib 4. directed. He also succeeded Ambrose in his Bishopric.  at that time of Bishop Ambrose in his receiving of thy grace; whom verily he loved as his own Father. To him I discovered the winding courses of my error. But when I told him that I had read over certain Books of the Platonists, which Victorinus, sometimes Rhetoric professor of Rome, (who died a Christian, as I had heard) had translated into Latin, he much rejoiced over me, for that I had not fall'n upon any other Philosopher's Writings, which use to be full of fallacies and vain deceits, after the rudiments of this 
Col. 2. 8.  world: whereas in the Platonists, GOD and his WORD was many ways insinuated. And the better to exhort me to Christ's humility, (hidden from the wise, and revealed to little 
Mat. 11. 25  ones) he fell upon the mention of Victorinus, whom whilst he was at Rome he had familiarly known: and of him he told this Story, which I will not here conceal, seeing it affords matter of much praise of thy grace, which ought to be confessed unto thee.  
2. He told me, how this most learned old man, most skilful in all the liberal Sciences; one, who had read, and censured, and explained so many of the Philosophers; one, that had been Master to so many noble Senators, who also as an Ensign of his so famous mastership, had (which worldlings esteem such an honour) both deserved and obtained a Statuae 
b Famous Soldiers, Commonwealths-men, and Scholars, were, for encourage met of others, thus honoured at Rome.  in the Roman Forum: he remaining even till his old age a worshipper of Idols, and a copartner of such sacrilegious solemnities, (with which almost all the Nobility and people of Rome were inspired) and of that monstrous rabble of the gallimaufry of Gods, and of Anubis the barker, which had sometimes maintained the Bucklers against Neptune, Venus, and Minerva 
c Nep tune, Venus, and Minerva, were three of the Tutelar Gods of Rome, as Anubis (worshipped in shape of a Dog) was of Egypt: and the Romans having conquered many Procinces, brought house their Gods, and worshipped them: So that Rome at last came to have 30000 Gods. , whom Rome having once conquered, now worshipped: all which this old Victorious with his thundering Eloquence, had so many years been the Champion of, but now blushed not to become the child of thy Christ, and an Infant at thy Font; submitting his neck to the yoke of humility, and subduing his forehead to the ignominy of the Cross.  
3. O Lord, O Lord, which 
Psal. 144. 5  hast bowed the Heavens and come down, touched the mountains and they did smoke: by what means didst thou convey thyself into that man's breast? He read (as Simplicianus said) the holy Scripture, most studiously sought after and searched into all the Writings of the Christians, and said unto Simplicianus, (not openly, but after a private and familiar manner) You shall now understand that I am a Christian. Simplicianus answered him, I will never believe it, nor will I rank you among the Christians, unless I see you in the Church of Christ. Whereunto he smiling upon him, replied, Is it the walls that makes Christians? And this he often reiterated, that he was now a Christian: and Simplicianus making the same answer, the conceit of the walls was as often returned. For he feared to offend his friends, which were proud Divell-worshippers, from the height of whose Babylonian dignity, as from the top of the Cedars of Libanus, which the Lord had not yet brought down, he supposed a storm of ill-will would shower upon him.  
4. But when once by reading and earnessnesse he had gathered strength, and that he feared to be denied by Christ before his Angels, should he now 
Luk. 9 26.  be afraid to confess him before men; and that he appeared guilty to himself of a mighty crime, in being ashamed of the Sacraments of the humility of thy Word; whereas he had not been ashamed of the sacrilegious sacrifices of those proud devils (of whose pride himself had been an imitater) he put on a confident face against vanity, and was ashamed not to confess the truth: yea, all on the sudden, when Simplicianus thought nothing of it, he says unto him, (as himself told me) Come, let us go to the Church, I resolve to be made a Christian. But he, not able to contain himself for joy, went along with him: where, so soon as he was instructed in the first mysteries of Religion, he not long after gave in his name, that he might be regenerated by Baptism: the City of Rome wondering, and the Church rejoicing. The proud beheld it, and were enraged; guashing upon him with their teeth, and even pining away with envy at it. But the Lord God was the hope of his servant, who took no regard to vanities and lying madness.  
5. To conclude, when the hour was come wherein he was to make profession of his faith, 
Here be diverse particulars of the Primitive fashion, in this Story of Victorinus. First being converted, he was to take some well-known Christian, (who was to be his Godfather) to go with him to the Bishop: who upon notice of it, admitted him a Catechumenus, and gave him those six points of catechistical Doctrine, mentioned Heb. 6. 1, 2. When the time of Baptism drew near, the young Christian came to give in his heathen name, which was presently registered; submitting himself to Examination. On the Eve, was be in a set form, first, to renounce the Devil, and to pronounce, I confess to thee, O Christ; repeating the Creed with it, in the form here recorded. The time for giving in their names, must he within the two first weeks of Lent: and the so lemne day to renounce upon, was Maunday Thursday. So bid●● be Council of Laodicea, Can. 45. & 46.  (which at Rome it was the custom of those that were shortly to come unto thy Grace, to do in a set form of words, gotten by heart, and standing aloft upon a more eminent place, where they might well be seen of all the faithful people;) there was an offer made, (as he said) by the Priests unto Victorinus, that he might make his Profession more privately, as the custom was to offer that courtesy to some others, who were likely to be bashful and fearful at the matter: but he chose rather to profess his salvation in the presence of the holy Assembly. For whereas there was no salvation in that Rhetoric which he had taught, and yet had he made public profession of that: how much less therefore ought he to dread that meek flocke of thine, in the pronouncing of thy Word, who in the delivery of his own words, had not feared the fullest audience of mad men?  
6. So soon therefore as he was mounted up aloft to make his profession, as the rest had done, and were to do; every one that knew him, whispered his Name one to another with the voice of congratulation. And who was there that did not know him? and there ran a soft whisper through all the mouths of the rejoicing multitude, Victorinus, Victorinus. Soon spoke they of him with triumphing, for that they saw him; and as quickly were they whisted again, that they might now hear him. He pronounced aloud the true Faith with an excellent boldness, and every man would gladly have plucked him to them into their very heart: yea greedily did they snatch him in, by loving of him, and rejoicing for him. These were the hands with which they snatched him.   

CHAP. 3. That God and his Angels do rejoice the more, at the conversion of a greater sinner.  
1. GOod GOD! what is that which is wrought in man, that he should more rejoice at the salvation of such a soul as was in a desperate condition, and which hath been delivered out of the greater danger, than if there had still been conceived good hope of him, or whose danger had been lesser? Yea, even thou also, O most merciful Father, dost more rejoice over one sinner repenting, 
Luk. 15. 7.  than over ninety and nine just persons, that need no repentance. And with much joyfulness do we hearken so often as we hear it, how the lost sheep is brought home again, upon the Shepherd's 
5.  shoulder rejoicing: and that the lost groat is put again into thy Treasury, her friends and neighbours rejoicing with the woman that had found it. Yea, and the joy conceived at the solemn Service of thy house, makes the tears come out of our eyes, when as the Parable of 
a This Lesson out of S. Luke, was much in use in the Primitive Service Book: and especially after that Puritan opinion of Novatus, who denied all pardon or absolution to be given by a Priest, to any that committed a deadly sin after baptism. Which severity these Parables of S. Luke did so cross, that the Ancients engraved the figure of a Shepherd with the lost Sheep upon his shoulder, upon their Communion Cups, to show how willing the Church was to receive Penitents to the Communion. See Tertul. l. de pudicitia, cap. 7. & cap. 10.  the younger son is read in it, how he was dead, but made alive again; he was lost, but found again. For thou rejoicest both over us, as also over thy Angels, who continue holy, in holy charity. For thou art ever the same, and ever knowest after the self-fame manner, all those things which of themselves neither continue the same ever, nor after the same manner. What is that therefore which is wrought in the soul, when as it is more delighted to have either found or restored, those things which it loved, than if it ever had possessed them? yea, and other creatures bear witness hereunto; and all things are full of testimonies still crying out, That so it is.  
2. The Emperor triumpheth when he is a Conqueror; yet had he never overcome, had he not fought: and how much the more danger there was in the Battle, so much the more rejoicing is there in the Triumph. The Storm tosses the Passengers, threatens Shippewracke, and every body waxes pale at his death approaching: but the Sky clears up, and the Sea grows calm again, and they are as much rejoiced as they were over-skared. A dear Friend of ours is sick, and his blood-letting shows the malignity of the disease: all that wish his good health, are thereupon sick in mind with him. He proves well again, though not able to walk up and down so strongly as he was wont to do; yet is there so great an expression of joy made, as never had been, when as before his sickness, he was able to walk perfectly, sound, and lustily.  
3. Yea, the very pleasures of our humane life, do we procure by preceding difficulties: not those only which fall upon us unlooked for, and against our wills, but even purposed by us, and desired. There is no pleasure at all in eating and drinking, unless the pinching of hunger and thirst go before it. The Drunkards eat certain salt meats, with purpose to procure a thirsty hotness in the mouth, which whilst the drink quenches, the pleasure is procured. The order also it is, that the Spouse already affianced, uses not instantly to be given to her Sweetheart: for fear lest when he is an husband, he should less esteem of her for being so soon obtained, whom whilst he was a wooer he sighed not after, thinking her too long delayed. This is observable in such joy as is dishonest, and to be abhorred; seen also in that joy which is consented unto, and lawful; seen likewise in the most sincere honesty of friendship; seen last, in him who was dead, and afterwards revived; who was lost, and is found. The greatest joy is every where ushered in by the greatest painfulness.  
4. What means this, O Lord my God, that whereas thou art an everlasting joy unto thine own self, yet some things are ever rejoicing in thee, concerning thee? What means this, that this inferiors division of things thus altars up and down, with going backwards and forwards, with fall out, and making friends again? Is this the fashion of them, and is this that proportion thou then assignedst to them; when as even from the highest heavens, down to the lowest of the Earth, from the beginning of the world to the last end of it; from the Angel, to the Worm; from the first thing that moveth, even unto the last; thou didst settle all kinds of good things, and all thine own just works in their proper places, and accomplishedst all-in their due seasons? Alas for me! how high art thou in the highest things, and how profound in the lowest! neither dost thou depart from us, nor are we hardly able to return unto thee.   

CHAP. 4. Why we are more to rejoice in the conversion of a great sinner.  
1. Go on, O LORD, and make an end of it, stir us up, and call us back; kindle us and pluck us to thee, inflame us, and grow sweet unto us: let us now love thee, and now run after thee. Do not many a man out of a deeper dungeon of blindness, than ever Victorinus was in, return unto thee, approach nearer to thee, and are enlightened with the beam they receive from thee? which they that once receeive, receive power also from thee to become thy 
joh. 1. 12.  sons: who yet if they be less known among people, even those that do know them, are less joyful for them, seeing that when a many rejoice together, the joy of every single man is the fuller; even for that they warm themselves, and are inflamed by one another. Again, because those that are generally known, are authors of salvation to the more, and give more example to follow them: and even therefore those also which have gone before them, rejoice for them, because they rejoice not for them alone. far be it from our thoughts, that in thy Tabernacle the persons of the rich should be accepted of before the poor, or the Noble before the common people: seeing rather thou hast chosen the weak things of the world, to confound the mighty: 
1 Cor. 1. 27.  and base things of the world, and things which are despised hast thou chosen; and things which are not, to bring to nought things that are.  
2. And yet even that least of thy Apostles, by whose tongue thou soundedst out these words, when as Paulus the Deputy had his pride beaten down by the 
Act. 13. 12.  spiritual warfare of that Apostle, and was set to draw in the easy yoke of thy Christ, now made the subject of the Great King: he also instead of Saul, which was his name before, desired to be called Paul afterwards, in testimony of so great a victory. For the enemy is more overcome by wring a man from him, of whom he hath more hold, and by whom he hath hold of many others. And such as be proud he hath the surer hold of, by reason of their Title of nobility, and of many more under them, by reason of their authority. How much more welcome therefore; the heart of Victorinus was esteemed, which the Devil had made himself master of, as of an invincible place of retreat; and the tongue of Victorinus, with which as with a mighty and a most keen weapon he had slain many: so much the more abundantly became it thy sons to rejoice, for that our King hath bound the strong man, and that they saw 
Mat. 11.  his vessels taken from him and 
Luke 11.  cleansed, and to be made serviceable for the Lord, unto every good work.   

CHAP. 5. What hindered his conversion.  
1. But so soon as thy servant Simplicianns had made an end of his story of Victorinus, I was all on fire to be imitating of him: yea, this was the end he told it for. After which when he had subjoined this relation of himself: how that in the days of the Emperor julian 
* The Apostata. , when there was a law made, whereby the Christians were forbidden to teach the liberal Sciences or Oratoric; and how he obeying this law, chose rather to give over his wordy school, than thy Word, by which thou makest eloquent the tongues of Infants: he seemed unto me not to have been so valiant, as happy in it; for that by this means he found the opportunity to attend upon thee only. Which opportunity myself also sighed for, thus bound as I was, not with another man's Irons, but with mine own Iron-will. My willingness was the enemy master of; by which he made a chain for me, and had therewith bound me, Because, that of a froward will, is a lust made: and a lust ever obeyed, becomes a custom: and a custom not resisted, brings on a necessity. By which links as it were hanging one upon another (for which I might well call it a chain) did a very hard bondage hold me enthralled. As for that new will which now I began to have towards the free worshipping and enjoying of thee, O God, the only assured sweetness; it was not able as yet to overcome my former wilfulness, now hardened in me by so long continuance. Thus did my two Wills, one new and the other old, that carnal, and this spiritual; try masteries within me, and by their disagreeing wasted out my soul.  
2. Thus came I to understand (my self affording me the experiment) what I had sometimes read: How the flesh lusteth against the spirit, and the spirit 
Gal. 5. 17.  against the flesh. I verily lusted both ways; yet of the two, in that rather which I approved of in myself, than in that which I disallowed: yet in this, I now no more; because much of it I 
He alludes unto Rom. 7. 18, 19, & 20, ver. etc.  suffered rather against my will, than did it with my will. And yet was custom now by mine own assistance, become more sturdy against me, even because I was comen willingly, whither my will was not to have come. And who then can with any equity speak against it, if just punishment follows upon wilful sinning? Nor had I now that fair excuse, upon pretence of which I heretofore seemed to myself, not as yet engaged to forsake the world to attend thy service, for that the knowledge of the truth was hitherto uncertain unto me: seeing now I stood assured of it. But I being pressed for the earth, refused to fight under thy Banner. Yea, as 
He pleases himself here with a military Metaphor.  much afraid I was to be freed of what did hinder my march towards thee, as I ought to have been afraid of what might hinder it. Thus with the Baggage of this present world was I as sweetly overladen, as a man uses to be with slumbering: and those thoughts with which I meditated upon thee, were like the offers of such as would get up; who being yet overcome with a deep sleep, fall again into it. And like as there is no man who desires to sleep always, (for that in any sober man's judgement it is much better to keep waking:) yet does a man oftentimes defer to shake off his drowfinesse, when he finds a heavy sluggishness all his body over, and angry at himself for it, yet he willingly takes another nap, notwithstanding it be high time for him to be stirring: in like manner assured I was, that much better it were for me to give up myself to thy charity, than to give over myself to mine own sensuality.  
3. But notwithstanding that former course pleased, and overcame my reason, yet did this latter tickle and enthral my senses. Nor had I any thing now to answer thee calling to me, Arise, thou that sleepest and stand up 
Eph. 5. 14.  from the dead, and Christ shall give thee light: and whereas thou on all sides show'dst me, that what thou saidst was true; I had nothing at all to answer for myself, being convinced by that Truth; but certain lither and drowsy words only; Anon, see, I come by and by; let me sleep a little while. But my now and anon had no measure with them, and my little while drove out into a mighty length. I in vain delighted in thy Law according to my inner man, when 
Rom. 7. 21, 23.  another law in my members, rebelled against the Law of my mind, leading me captive into the law of sin which was in my members. That law of sinnow, is the violence of custom, by which the mind of man is drawn and holden against its will; deserving to be so holden, for that it so willingly slides into that custom. Wretched I therefore, who shall deliver me from the body of this death; but thy grace only, through Jesus Christ our Lord?   

CHAP. 6. Pontitianus relates the life of St. Anthony.  
1. AND the manner how thou deliveredst me out of the bonds of desire, which I had unto carnal concupiscence, (wherewith I was most straightly fettered) and from the drudgery of worldly business; will I now declare, and confess unto thy name, O Lord my helper and my redeemer. My wont unsettledness of mind grew more and more upon me; and I daily sent up sighs unto thee. Thy Church I resorted frequently unto, as my business (under the burden of which I groaned) would give me leave. Alipius was now in company with me; having a time of leisure from his law-businesse, now after the 
a Post Assessionem tertiam.  third Sitting, expecting other Clients whom he might sell his counsel unto; as I used to sell the skill of pleading; if that skill in the mean time, be not a gift of nature, rather than a purchase of Art. Nebridius had now so far condescended to our friendly requests, as privately to instruct Verecundus (a very familiar friend to all of us) a Citizen and a Grammarian of Milan; who vehemently requested, and by the right of friend ship did even challenge such a friendly aid from our company, as he very much stood in need of.  
2. Nebridius therefore was not drawn to that pains by any desire of profit (for he might have taken more beneficial courses, if he had pleased to make use of his learning:) but being a most sweet and tractable companion, out of his respects of courtesy, would not slight the request we made to him. But he carried it very discreetly, still wary of being known to those personages whom the world esteemed great; declining thereby all breaking off the quiet of his own mind, which he resolved to reserve free to himself, and at leisure as many hours as might be, for the seeking, or reading, or hearing something concerning Wisdom.  
3. Upon a certain day therefore, Nebridius being absent (the occasion I do not now remember) behold, there came home unto me and Alipius, one Pontitianus a Country man of ours, an African, who had an 
b In Palatio militans. I here was militia Togata, Ecclesiastica & Aul●ca, as well as Armata.  office of good credit in the Emperors Court. What he would with us, I now know not: but down together we sat, and into discourse we fell. It so happened that upon the table before us, which we used to play upon, he espied a book lying, up he took, and opened it; and quite besides his expectation, found it to be S. Paul's Epistles, whereas he rather thought it had been some of those books, which I ware out myself in the teaching of. At which he smiling to himself, and looking upon me (in congratulating manner as it were) wondered not a little, that he had so unexpectedly found such a kind of book, and only such an one lying before me. For he was both a Christian, and Baptised too; and one that often used to prostrate himself before thee our GOD in the Church, in frequent and daily prayers. Whom therefore when I had once told, how that I bestowed much pains upon those writings; there began a speech (himself being the relater) of Anthony the Monk of Egypt: whose name was in most high reputation among thy servants, though for our parts we had not so much as once heard of him to that hour. Which when he had discovered, he insisted the more upon that discourse, insinuating the knowledge of so famous a man unto us, and admiring at that our ignorance of him.  
4. But we stood amazed on the other side, hearing such wonderful works of thine; so generally testified, so fresh in memory, and almost in our own times, to be done in the true faith and Church Catholic. We all wondered; we, to hear such great things reported; and he, that we had never heard them. From this story of Anthony, took he occasion to discourse of some companies of Monasteries, and the fashions of thine own sweet-smelling savour & the 
c Monasteriorum gregis, & mores suaveolentiae tuae, et ubera deser. ta eremi. This the other Translator turns Great numbers of Monasteries, where these things are performed which be so pleasing unto thee, etc. judge Reader how the Latin can bear his construction: & how to make it, he puts 2. sentences into one. For Monasteries, see our Preface.  desert breasts of the Wilderness: of all which we knew nothing. And there was at the same time a Monastery 
d One Monastery at Milan them, but how many, and of how many several orders be there now? Some, both at Rome and Milan he calls Diversoria (and not Monasteria) who had no rule but that of charity, and a Priest to govern them. But in Monasteries they wrought for their livings. Aug. li. de Morib. Eccles. cap. 31. & 33.  at Milan, full of good brethren, without the walls of the City, under Ambrose the nourisher of it, and yet we knew nothing of it. He went on with his tale, and we listened to him with great silence. Hereupon took he occasion to tell, how himself (I know not at what time) and three other of his Comrades (and it was at Triers when as the Emperor was taken up with seeing of the Circensian chariot-races, one afternoon) went out to walk into the Gardens next the City Walls; where as it fell out, they sorted themselves into two companies, one of the three keeping with him, and the other two walking at large also by themselves. But as these two were ranging up and down, they stumbled by chance upon a certain little house, inhabited by diverse of thy servant, poor in spirit, of whom is the Kingdom 
Mat. 5. 3.  of God: where they found a little book, wherein the life of Anthony was described.  
5. One of them began to read, wonder at it, and to be inflamed with it; and even in the very reading to devise with himself upon the taking such a life upon him, and by giving over his secular employments, to betake himself unto thy service. And this man was one of those Officers of Court whom they style, 
e Agentes in rebus. There was a Society of them still about the Court. Their militia or employments were: To gather in the Emperor's Tributes: To setch in offenders: To do Palatina obse quia, offices of Court, provide Corn, etc. ride of errands like Messengers of the Chamber, lie abread as Spies and Intelligencers. They were often preferred to places of Magistraces in the Provinces: such were called Principes or Magistriani. S. Hierome upon Abdias cap. 1. calls them Messengers: They succeeded the Frumenta●ii. Between which two, and the Curiosi, and the Speculatores, there was not much difference. The other Translator because be understood none of this hath quite left out the sentence: Wisely.  Agents for the public affairs. Then suddenly being filled with an holy love, and a sober shame fastness, even angry at himself again, he cast his eyes upon his friend, saying; Tell me, I entreat thee, what preferment is that unto which all these labours of ours aspire? what aim we at? what is it we serve the State for? can our hopes in Court rise higher than to be the Emperor's Favourites? in which fortune what is there not brittle, and full of perils? and by how many dangers arrive we at last unto one danger greater than all the rest? And how long shall we be in getting thus high? whereas if I be desirous to become the friend of God, lo I am even now made it.  
6. This he said: And all in pain in the Travail of newness of life, he turned his eyes again upon the book and read on, and was inwardly changed where thou alone couldst discern him, and his mind was quite dispossessed of worldly cares, as presently after it appeared. For as he read forward, and rolled up and down those waves of his heart, he made expression of some indignation at himself, felt an inward conflict, and resolved finally of much better courses. And thus now become wholly thine, he saith unto his friend, even now have I broke loose from those ambitious hopes of ours, and am fully resolved to serve God only; and this, from this hour forward, in this very place, will I enter upon: as for thee, if it irks thee to imitate me, yet do not offer to dissuade me. Whereunto the other answered, that he also would closely stick unto him, as his partner in so ample a reward, and his fellow in so honourable a service. Thus both of them now become thine, reared up a spiritual Tower with that treasure as is only able to do it, Of forsaking all and following thee. Potitianus then and the other that was with him, that had walked over other parts of the Garden in search of them, came in the very nick into the same place where they were; and having there found them, put them in mind of going homewards, for that it began to grow something late. But they discovering their resolution and purpose unto them, and by what means that will began, and came to be settled in them; humbly desired they would not be troublesome to them, if so be they refused to join themselves unto them. But Potitianus and his friend no whit altered from their old wont, did yet bewail themselves with tears (as he affirmed) piously congratulating with them, recommended themselves to their prayers; and turning their hearts towards earthly things, returned into the Court. But the other two setting their affections upon heavenly, remained in that Cottage. And both of them were contracted to Sweethearts. Who having once heard of this business, 
f Here the Popish Translator notes, A ●ow of Virginity after contract. True. Alas what would you have the poor wenches do having lost their Sweethearts? What's this to Popish vows? 1. Here's Gods extraordinary motion: whereas Nunnories are as much for the State as for the Church. 2. Most primitively were the Virgins kept still in their Father's houses, as these did for aught we know. See our Note upon the next Chapter.  dedicated also their own Virginity unto God. This was Potitianus his story.   

CHAP. 7. He was out of love with himself upon this story.  
1. But thou, O Lord, all the while that he was speaking, didst turn me back to reflect upon myself; taking my intentions from behind my back, where I had heretofore only placed them, when as I had no list to observe mine own self: and thou now setst me before mine own face, that I might discern how filthy, and how crooked, and sordid, and bespotted, and ulcerous, I was. And I beheld and abhorred myself, nor could I find any place whither to flee from myself. And if I went about to turn mine eye from off myself, yet did that tell me as much, as Potitianus erst had done; and thou thereupon opposedst myself unto myself, and thrustedst me ever and anon into mine own eyes, to make me find at last mine own iniquity, and to loathe it. I had heretofore taken notice of it; but I had again dissembled it, winked at it, and forgotten it. But at this time, how much the more ardently I loved those two, whose wholesome purposes I heard tell of, even for that they had resigned up themselves unto thee to be cured: so much the more detestably did I hate myself in comparison of them. Because I had already lost so many years, (twelve or thereabouts) since that nineteenth of mine age, when upon the reading of Cicero's Hortensius, I was first stirred up to the study of Wisdom; since when (having first despised all earthly felicity) I too long delayed to search out that, whose not finding alone, but the bare seeking, aught to have been preferred before all the treasures and Kingdoms of this world already found, and before all the pleasures of the body, though in all abundance to be commanded.  
2. But I, most wretched young fellow that I was, unhappy even in the very entrance into my youth; had even then begged chastity at thy hands, and said, Give me chastity and 
a This was the Primitive practice, ever to premise prayer before vowing; and still to intermix prayers for ability to go through their vows. Surely I have seen diverse Masse-books Portuesses and peculiar to several orders of Friars, and to the Nuns of S. Clare etc. yet never saw I there, a set Prayer for the gift of Chastity. But perchance they desire it not yet, not whilst they are young.  Continency, but do not give it yet: for I was afraid that thou wouldst hear me too soon, and too soon deliver me from my disease of Incontinency; which my desire was, rather to have satisfied, than extinguished. Yea I had wandered with a sacrilegious superstition through most wicked ways of Manichisme: not yet sure that I was right, but preferring that, as it were, before those others which I did not so much seek after religiously, as oppose maliciously. And this was the reason, as I think, why I deferred from day to day to contemn all hopes in this world, and to follow thee only, for that there did not appear any certain end, which I was to direct my course unto. But now was the day come wherein I was to be set naked before myself, and when mine own conscience was to convince me.  
3. Where art thou my tongue? that tongue which saidst, how that for an uncertainty, thou wouldst not yet cast off the baggage of vanity. See, certainty hath appeared now! and yet does that burden still overload thee: whereas behold, others have gotten wings to free their shoulders by flying from under it; others, I say, who neither have so much worn out themselves with seeking after that certainty, nor yet spent ten whole years and more, in thinking how to do it. Thus felt I a corrosive within, yea most vehemently confounded I was with a horrible shame, when as Pontitianus was a telling that story. And he having done both his tale and the business he came for, went his way: and I said unto myself; nay, what said I not within myself? with what scourges of condemning sentences lashed I not mine own soul, to make it follow me, endeavouring now to go after thee, which yet drew back? It refused, but gave no reason to excuse its refusal by. All its arguments were already spent and confuted, there remained a silent 
b Remanserat muta trepid tio. This he turns There remained only a kind of speech trembling. Noting in his margin, A rare expression. As rare as non sense.  trembling; and it feared, like the death, to be restrained of the swinge of custom, which made it pine away even to the very death.   

CHAP. 8. What he did in the Garden.  
1. IN the midst then of all this vast tempest of my inner house, which I had so stou●ly raised up against mine own soul, in our Chamber, my heart; all over troubled both in mind and countenance, upon Alipius I set, with open mouth crying out, What tarry we any longer? what is this? what heardest thou even now? The unlearned of the world start up and take the Kingdom by violence, and we with all our learning wanting heart, see how we wallow us in flesh and blood. Because others are gone before, is it a shame for us to come after? or is it not rather a great shame not at all to go after them? Some such words as these I then uttered, but what I know not: and in that heat away I flung from him, while with silence and astonishment, he wisely looked upon me. For my speeches sounded not now, in the key they were wont to do: yea my forehead, my cheeks, my eyes, my colour, and the accent of my voice, spoke out my mind more emphatically, than the words did which I uttered.  
2. A Garden there was belonging to our lodging, which we had the liberty of, as well as of any other part of the house; for the master of the house our host, lived not there: Thither had the tempest within my breast now hurried me, where no man might come to nonsuit that fiery action which I had entered against myself, until it came to a good issue; but which way, God thou knowest, I do not. Only I was for the time most soberly mad, and I died vitally; sensible enough what piece of misery for the present I now was, but utterly ignorant, how good I shortly was to grow. Into that Garden went I, and Alipius followed me foot by foot: for I had no secret retiring place if he were near; or when did he ever forsake me, when he perceived me to be ill disposed. Down we sat us; as far yet from the house as possibly we could. I fretted in the spirit, angry at myself with a most tempestuous indignation for that I went not about to make my peace and league with thee my God, which all my bones cried out upon me to do, extolling it to the very skies. A business it is which we go not about, carried unto in Ships, or Chariots, or upon our own legs, no not so small a part of the way to it, as I had comen from the house, into that place, where we were now sitting.  
3. For, not to go towards only, but to arrive fully at that place, required no more but the Will to go to it, but yet to Will it resolutely and throughly; not to stagger and tumble down an half wounded Will, now on this side, and anon on that side; setting the part advancing itself, to struggle with another part that is a falling. Finally, in these vehement passions of my delay, many of those things performed I with my body, which men sometimes would do, but cannot; if either they have not the limbs to do them withal; or if those limbs be bound with cords, weakened with infirmity, or be any other ways hindered. If I tear myself by the hair, beat my forehead, if locking my fingers one within another, I beclasped my knee; all this I did because I would. But I might have willed it, and yet not have done it, if so be the motion of my limbs, had not been pliable enough to have performed it. So many things therefore I now did, at such time as the Will was not all one with the Power; and something on the other side I then did not, which did incomparably more affect me with pleasure, which yet so soon as I had the Will to do, I had the Power also; because so soon as ever I willed, I willed it throughly: for at such a time the Power is all one with the Will; and the willing is now the doing: and yet was not the thing done. And more easily did my body obey the weakest willing of my souls in the moving of its limbs at her beck; then my soul had obeyed its self in this point of her great contentment, which was to receive perfection in the Will alone.   

CHAP. 9 Why the soul is so slow to goodness.  
1. Whence now is this monster? and to what purpose? Let thy mercy enlighten me that I may put this question; if so be those concealed anguishes which men feel, and those most undiscoverable pangs of contrition of the sons of Adam, may perhaps afford me a right answer? Whence is this monster? and to what end? The soul commands the body, and is presently obeyed: the soul commands itself, and is resisted. The soul gives the word, commanding the hand to be moved; and such readiness there is, that the instant of command, is scarcely to be discerned from the moment of execution. Yet the soul is the soul, whereas the hand is of the body. The soul commands, that the soul would Will a thing; nor is the soul another thing from the soul, and yet obeys it not the command. Whence is this monster? and to what purpose? The soul (I say) commands that itself would Will a thing, which never would give the command, unless it willed it: yet is not that done, which it commanded.  
2. But it willeth not entirely: therefore doth it neither command entirely. For so far forth it commandeth, as it willeth: and, so far forth is not the thing done, which is commanded, as it willeth it not. Because, the Will commandeth that there 
In this and the former Chapter, hath the other Translator been a Translator indeed; that is, a very Cobbler.  be a Will; not another will but the same. Because verily it doth not command fully, therefore is not the thing done, which it commanded. For were the willing full, it would never command there should be a Willing, because that Willing was extant before. 'tis therefore no monster partly to Will, and partly to Nill; only an infirmity of the soul it is, that it being overloaded with ill custom, cannot entirely rise up together, though supported by Verity. Hence is it that there be two Wills, for that one of them is not entire: and the one is supplied with that, wherein the other is defective.   

CHAP. 10. The will of man is various.  
1. LEt them perish out of thy sight O GOD, as those vain babblers, and those seducers 
He confutes the Manichees.  of the soul do perish: who when as they did observe that there were two Wills in the act of deliberating; affirmed thereupon, that there are two kinds of natures, of two kinds of souls, one good, and the other bad. Themselves are truly bad, when as they believe these bad opinions: and the same men shall then become good, when they shall come to believe true opinions, and shall consent unto the true, that the Apostle may say unto them, ye were sometimes darkness, but now are ye 
Eph. 5. 8.  light in the Lord. But these fellows would be light indeed, not in the Lord, but in themselves; imagining the nature of the soul, to be the same, that God is. Thus are they made more gross darkness, for that they went back farther from thee, through a horrid arrogancy; from thee, the true light that enlighteneth every man that 
john 3. 9  cometh into this world. Take heed what you say, and blush for shame: draw near unto him and be enlightened, and your faces shall not be ashamed. My 
Psal. 34. 5.  self when sometime I deliberated upon serving of the Lord my God, (I had long purposed) it was I myself who willed it, and I myself who niled it. ay, was I myself; I neither willed entirely, nor yet niled entirely. Therefore was I at strife with myself, and ruinated by mine own self. Which ruining befell me much against my mind, nor yet showed it forth the nature of another man's mind, but the punishment of mine own. I therefore myself was not the causer of it, but the sin that dwelled in me: and that as a punishment of that far spreading sin of Adam, whose son I was.  
2. For if there be so many contrary natures in man, as there be Wills resisting one another; there shall not now be two natures alone, but many. Suppose a man should deliberate with himself, whether he should go to their Conventicle, or go see a Play; presently these Manichees cry out, Behold, here are 2 natures: one good, which leads this way; and another bad, which draws that way. For whence else is this mammering of the wills thus thwarting one another? But I answer, that both these Wills be bad: that as ill, which carries to their Conventiele; as the other, which leads unto the Theatre. But they will not believe that Will to be other than good, which brings men to them. Suppose then one of us should deliberate, and through the dispute of his two Wills should be in a quandary, whether he should go see a Play, or come to our Church; would not these Manichees be as much in a quandary what to answer? For either they must confess, (which by their good wills they will never grant) That the Will which leads to our Church is the better, as it is in them which go to their Church, who are partakers of her sacraments, and detained in her obedience: or else must they suppose that there be two evil natures, and two evil souls in one man, which combat one another: or must they (lastly) be converted to the truth, and no more deny, that in the Act of one man's deliberation, there is one soul distracted between two contrary Wills. Let them no more say therefore, that when as they perceive two wills to be contrary one to another in the same party, that there be two contrary souls, made of two contrary substances, from two contrary principles, one good, and the other bad, contending one with another.  
3. For thou, O true God, dost disprove, check, and convince them; like as when both wills being bad, a man deliberates with himself, whether he should kill a man by poison, or by the Sword? whether he should take in this piece, or that, of another man's ground; when as he cannot do both? whether he should purchase pleasure, with prodigality, or keep close his money, by covetousness? whether he should go to the Chariot-race, or to the Sword-playes, if they were both to be seen upon one day? I add also a third instance; whether he should rob another man's house, had he the opportunity? and a fourth I add, or whether he should commit adultery, had he the means? it being presupposed, that all these concurred in the same instant of time, and that all these acts be equally desired, which cannot possibly be all at one time acted.  
4. For verily they tore in sunder the soul amongst four several Wills, clean contrary to one another: yea, in such variety of things which are desirable, perchance among more than four: yet use they not to affirm that there is any such multitude of diverse substances. Thus also is it in such Wills as are good. For I demand of them, whether it be a good thing to be delighted in reading of the Apostle? and, whether it be a good mind to be delighted in a sober Psalm? or, whether it be a good art to discourse upon the Gospel? They will answer to each of these, That it is good. What now if all these equally delight us, and all together at the same time? Do not diverse Wills than rack the mind as it were, when as a man is deliberating, to which of all these he should chiefly betake him? yet are all these Wills good, although they all contend with one another; till such time as one of the three be made choice of, towards which the whole Will may be carried, being now united, which was before divided into many. Thus also, when as eternity delights the superior parts, and the pleasure of some temporal good holds fast the inferior; it is but one and the same soul which willeth not This or That with an entire Will; and is therefore torn a sunder with grievous perplexities, whilst it prefers This, overswayed by Truth; yet forbears not That, made familiar to it by Custom.   

CHAP. 11. The combat in him betwixt the Spirit and the flesh.  
1. THus soul-sick I was, and in this manner tormented; accusing myself much more eagerly than I was wont, turning and winding myself in my chain, till that which held me might be utterly broken; which though but little, yet held it me fast enough notwithstanding. And thou, O Lord, pressedst upon me in my inward parts by a most severe mercy, redoubling thy lashes of fear and shame, lest I should give way again, and lest the breaking off of that small and slender Tie, which now only was left, should recover strength again, and hamper me again the faster. For I said within myself, Behold, let it be done now, let it be done forthwith. And no sooner had I said the word, but that I began to put on the resolution. Now I even almost did it, yet indeed I did it not: yet notwithstanding fell 
The difficulty of Conversion rarely expressed.  I not quite back to my old wont, but stood in the degree next to it, to fetch new breath as it were. Yea, I set upon it again, and I wanted but very little of getting up to it, and within a very little, even by and by obtained I to touch and to lay hold of it; and yet could I not get up to it, nor come to touch, or lay full hold of it: still fearing to dye unto death, and to live unto life: and the worse which I had been anciently accustomed unto, prevailed more with me than the better, which I had never tried: yea, the very instant of time, wherein I was to become another man, the nearer it approached to me, the greater horror did it strike into me. But for all this did it not strike me utterly back, nor turned me quite off, but kept me in suspense only.  
2. The very toys of all toys, and vanities of vanities (those ancient faucurites of mine) were they which so fast withheld me; they shook me by this fleshly garment, and spoke softly in mine ear, Canst thou thus part with us? and 
See the blandishments of Sinne.  shall we no more accompany thee from this time forth for ever? and from this time forth shall it no more be lawful for thee to do This or That for ever? And what were those things which they suggested to me in that phrase This or That, (as I said) what were those which they suggested, O my GOD? Such, as let thy mercy utterly turn away from the soul of thy servant. Oh what impurities! oh what most shameful things did they suggest! I heard 
Here hath the former Translator miss the sexse, in reading Contradicens for Contradicentes, and Discedens for Discedentes.  them verily not half so near hand now, nor now so freely contradicting and opposing me; but muttering as it were softly behind my back, and even now ready to be packing, yet giving me a privy pluck to look once more back again upon them: yet for all this did they make me now again delaying the time, much slower in snatching away myself, and in shaking them off, and in leaping from them, to the place I was called unto; namely, when as violent custom thus row me in the ear, Thinkest thou to be ever able to live without This or That.  
3. But by this time it spoke but very faintly: for on that side which I set my face towards, and whither I trembled to go, was that chaste dignity of Continency discovered; cheerful she was, but not dissolutely pleasant, honestly tempting me to come to her, and doubt nothing: yea stretching forth those devout hands of hers, so full of the multitudes of good examples; both to receive, and to embrace me. There were in company with her very many both Youngmen, and Maidens, a multitude of youth & of all ages: both grave widows and ancient Virgins, and Continence herself in the midst of them all, not barren altogether, but a happy Mother of Children of joys, by thee her husband, O Lord. And she was pleasant with me with a kind of exhorting quip, as if she should have said, Canst not thou perform what these of both sexes have performed? or can any of these 
I am afraid, that God makes not all the Friars and Nuns amongst the Papists. I doubt all have not the gift of Continency: we have examples to the contrary. Formal vows, but material breaches of chastity. Vowing, and yet burning.  perform thus much of themselves, or rather by the Lord their GOD? The Lord their God gave me unto them. Why standest thou upon thine own strength, and standest not at all? Cast thyself upon Him, fear not, He will not slip away and make thee fall; Cast thyself securely upon Him, He will receive thee, and He will heal thee. I blushed all this while to myself very much, for that I yet heard the muttering of those toys, and that I yet hung in suspense. Whereunto Continence again replied, Stop thine ears against those unclean members of thine which are upon the earth, that they may be 
Col. 3. 5.  mortified. They tell thee of delights indeed, but not such as the law of the Lord thy God tells thee of. This was the controversy I felt in my heart, about nothing but myself, against myself. But Alipius sitting by my side, in silence expected the issue of my unaccustomed sullevation.   

CHAP. 12. How he was converted by a Voice.  
1. SO soon therefore as a deep consideration even from the secret bottom of my soul, had drawn together and laid all my misery upon one heap before the eyes of my heart; there rose up a mighty storm, bringing as mighty a shower of tears with it, which that I might pour forth with such expressions as suited best with them, I rose from Alipius: for I conceived that solitariness was more fit for a business of weeping. So far off then I went, as that his presence might not be troublesome unto me. Thus disposed was I at that time, and he thought, I know not what, of it; something I believe, I had said before, which discovered the sound of my voice to be big with weeping, and in that case I rose from him. He thereupon stayed alone where we sat together most extremely astonished. I slung down myself I know not how, under a certain Figtree, giving all liberty to my tears: whereupon the floods of mine eyes gushed out, an acceptable acceptable sacrifice to thee, O Lord. And though not perchance in these very words, yet much to this purpose, said I unto thee; And thou, O LORD, how long? how long Lord wilt thou be angry, for ever? Remember not our former iniquities: for I found myself to be still enthralled by them. Yea, I sent up these miserable exclamations, How long? how long? still to morrow, and to morrow? Why not now? wherefore even this very hour is there not an end put to my uncleanness?  
2. Thus much I uttered, weeping among in the most bitter contrition of my heart: when as behold, I heard a voice from some neighbour house, as it had been of a Boy or Girl I know not whether, in a singing tune saying, and often repeating, TAKE UP AND READ, TAKE UP AND READ. 
His conversion by a voice from Heaven.  Instantly changing my countenance thereupon, I began very heedfully to bethink myself, whether children were wont in any kind of playing to sing any such words: nor could I remember myself ever to have heard the like. Whereupon refraining the violent torrent of my tears, up I got me; interpreting it no other way, but that I was from God himself commanded, To open the book, and to read that Chapter which I should first light upon. For I had heard of Anthony, that by hearing of the Gospel which he once came to the reading of, he took himself to be admonished, as if what was read, had purposely been spoken unto him. 
a By this it appears that all Popish Fry●rs are not divinely called, For that so few elder brothers take the Vow. Few rich elder brothers that sell all; many poor younger brothers that have spent all. So that a Monastery, is little other than an Hospital for the notsicke. They sell not all to to go in; but go in when they have sold & spent all.  Go, and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come and follow me. And by such a miracle was he presently converted unto thee.  
3. Hastily therefore went I again to that place where Alipius was sitting; for there had I laid the Apostles Book when as I rose from thence. I snatched it up, I opened it, and in silence I read that Chapter which I first cast mine eyes upon: Not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying: But put ye on the Lord jesus Christ; and make not provision for the 
Mat. 19 21.  
Ro. 13. 13.  flesh, to fulfil the lusts thereof. No further would I read; nor needed I: For instantly even with the end of this sentence, by a light as it were of security now datted into my heart, all the darkness of doubting vanished away. Shutting up the book thereupon, and putting my finger between, or I know not what other mark, with a well quieted countenance I discovered all this unto Alipius.  
4. And he again in this manner revealed unto me, what also was wrought in his heart, which I verily knew nothing of. He requested to see what I had read: I showed him the place; and he looked further than I had read, nor knew I what followed. This followed, Him that is weak 
Rom. 14. 1.  in the Faith, receive: which he applied to himself, and showed it me. And by this admonition was he strengthened, and unto that good resolution and purpose (which was most agreeable to his disposition, wherein he did always very far differ from me, to the better) without all turbulent delaying did he now apply himself. From thence went we into the house unto my mother; we discover ourselves, she rejoices for it: we declare in order how every thing was done: she leaps for joy, and triumpheth, and blesseth thee, who art able to do above that which we ask or think; For that she perceived thee to have given her more concerning me, than she was wont to beg by her pitiful and most doleful groan. For so throughly thou convertedst me unto thyself, as that I sought now no more after a Wife, nor any other hopes in this world: thus being settled in the same rule and line of Faith, in which thou hadst showed me unto her in a vision, so many years before 
a This vision mentioned lib. 3. cap. 11. She saw in Tegula lignea, as I read it in stead of Regula, as here it is. I was warranted to read it so, by my manuscript. And the Critieisme may pass: For besides that S. August. uses to play upon the words, (Tegula and Regula, lignea, and Linea) not improbable it is that his mother was then on the top of the house praying, when she had her vision. There did S. Peter pray and had his vision, Acts 10. 9 But I press not this. Sure it is that the Rule of Faith, signified the Creed in those days. So that she vision assured her, that her son should be of her Belief. . Thus didst thou convert her mourning into rejoicing, and that much more plentifully than she had desired, and that much more dear and a chaster way, than she erst required: namely, if she had received, Grandchilds of my body.    

SAINT AUGUSTINE'S Confessions. THE NINTH BOOK.  

CHAP. 1. He praiseth God's goodness; and acknowledgeth his own wretchedness.  
O Lord, truly I am thy servant, 
Psal. 116. 16, 17.  I am thy servant, and the son of thy handmaid, thou hast broken my bonds in sunder. I will offer to thee the sacrifice of praise. Let my heart praise thee and my tongue; yea let all my bones say, O Lord who is like unto thee? Let them say, and answer thou me, And say unto my soul, I am thy salvation. 
Psal. 35. 10.  Who am I, and what manner of man? What evil have not I been? either my deeds evil; or if not them, yet have my words been evil; or if not them, yet was my Will evil. But thou, O LORD, art good and merciful, and thy right hand had respect unto the profoundness of my death, and drew forth of the bottom of my heart, that bottomless gulf of corruption: which was, to nill all that thou willedst, and to will all that thou nilledst.  
2. But where was that right hand so long a time, and out of what bottom and deep secret corner, was my freewill called forth in a moment, whereby I submitted my neck to thy easy 
Math. 11. 30.  yoke, and my shoulders unto thy light burden, O jesus Christ, my helper and my Redeemer? 
Psal. 19 14.  How pleasant was it all on the sudden made unto me, to want the sweets of those Toys? Yea, what I before feared to lose, was now a joy unto me to forgo. For thou didst cast them away from me, even thou that true & chiefest sweetness. Thou threwest them out, and instead of them camest in thyself, sweeter than all pleasure, though not to flesh and blood; brighter than all light; yea more privy than all secrets; higher than all honour; though not to the high in their own conceits. Now became my soul free from those biting cares of aspiring, and getting, and weltering in filth, and scratching off that itch of lust. And I talked more familiarly now with thee my honour, and my riches, and my health, my Lord God.   

CHAP. 2. He gives over his teaching of Rhetoric.  
1. ANd I resolved in thy sight, though not tumultuously to snatch away, yet fairly to withdraw, the service of my tongue from those marts of lip-labour: that young students, (no students in thy Law, nor in thy peace, but in lying dotages, and law-skirmishes,) should no longer buy at my mouth the engines for their own madness. And very seasonably fell it out, that it was but a few days unto the Vacation 
a In harvest and vintage time had the Lawyers their vacation. So Minutius Felix. Scholars their Non Terminus, as here: yea Divinity Lectures and Catechise then ceased. So Cyprian, Epist. 2. The Law-tearmes give way also to the great Festivals of the Church. Theodosius forbade any Process to go out from 15. days before Easter till the Sunday after. For the 4. Terms, see Caroli Calvi. Capitula, Act. 8. pag. 90.  of the Vintage: till when I resolved to endure them, that I might then take my leave the more solemnly; when, being bought off by thee, I purposed to return no more to be their mercenary. Our purpose therefore was known only unto thee; but to men, other than our own friends, was it not known. For we had agreed among ourselves not to disclose it abroad to any body: although us, now ascending from the valley of tears, and singing that 
b He alludes to De profundis.  song of degrees, hadst thou armed with sharp arrows, & hot burning coals to destroy such subtle tongues, 
Psal. 130. 1.  as would cross us in our purpose by seeming to advise us, and make an end of us, pretending to love us, as men do with their meat: Thou hadst shot through our hearts with thy charity, and we carried thy words as it were sticking in our bowels: and the examples of thy servants, whom of black, thou hadst made bright; and of 
Here the Popish Translator talks of a Beacon, do you see any?  dead, alive. Which charity and examples being piled together in the bosom of our thoughts, did burn and utterly consume that lumpish slothfulness of ours, that we might no more be plunged into the deeps by it. Yea, they set us on fire so vehemently, as that all the blasts of the subtle tongues of gainsaying might inflame us the more fiercely, but never extinguish us.  
2. Nevertheless, because of thy Name which thou hast sanctified throughout the earth; and that our desire and purpose might likewise find commenders: it would, I feared, look something too like ostentation for me not to expect the time of vacation now so near; but beforehand, to give over my public Profession which every man had an eye upon; and that the mouths of all the beholders, being turned upon my fact (whereby I should desire to go off before the time of Vintage so near approaching) would give it out, that I did it purposely, affecting to appear some great man. And to what end would it have served me, to have people censure and dispute upon my purpose, and to have our good to be evil spoken of? Furthermore, for 
Rom. 14. 16.  that in the Summer time my lungs began to decay with my overmuch painstaking in my School, and to breath with difficulty, and by the pain in my breast to signify themselves to be spending; and to refuse too loud, or too long speaking: I had been much troubled heretofore at the matter, for that (namely) I was constrained even upon necessity, to lay down that burden of Teaching; of if in case I could possibly be cured and grow sound again, at least for a while to forbear it. But so soon as this full resolution to give myself leisure, and to see, how that thou art the Lord; first arose, and was afterwards settled in me: God thou knowest how I began to rejoice, that I had this, and that no unfeigned excuse, which might something take off the offence taken by such parties, who for their children's good, would by their good wills that I should never have given over schooling.  
3. Full therefore of such like joy, I held out till that Interim of time were run. I know not well whether there might be some twenty days of it; yet I courageously underwent them. But for that covetousness (which was wont to bear part of the weight of my business) had now quite left me, I should have utterly been oppressed, had not patience stepped up in its room. Some of thy servants, my brethren, may say perchance, that I sinned in this; for that being with full consent of heart enrolled thy soldier, I suffered myself to sit one hour in the chair of lying. And for my part I cannot defend myself. But hast not thou, O most merciful Lord, both pardoned and remitted this, amongst other most horrible and deadly sins, in the holy water of Baptism?   

CHAP. 3. Verecundus lends them his Countryhouse.  
1. VErecundus became lean again with vexing at himself upon this good hap of ours, for that being detained by some engagements, by which he was most strongly obliged; he saw himself likely to lose our company, as being not yet a Christian, though his wife were indeed baptised. And by her as being a clog that hung closer to him than all the rest, was he chiefly kept from that journey which we now intended. And a Christian he would not (as he said) be any other ways made, than by that way, which he as yet could not. However, most courteously in truth did he proffer us, that we might freely make use of his Country house, so long as we meant to stay there. Thou, O Lord, shalt reward him for it in the resurrection of the Just, seeing thou hast already rendered to him the lot of mortality. For although it was in our absence, as being then at Rome, that he was taken with a bodily sickness; yet departed he this life, being both made a Christian 
a Christianus & fidelis factus: and before, Nondum Christianus, conjuge fideli. By this appears the Primitive order to make and call them Christians before they were baptised. And that what ever degree of faith they had, yet did they not call them faithful, till they were baptised. After which, though they proved Energumeni, to be possessed with a Devil, yet still they called them Faithful. Nothing lost them that name, but excommunication only. , and baptised. also. Thus hadst thou mercy, not upon him only, but upon us also; lest we remembering ourselves of the humanity received from our friend; and not allowed to reckon him in the number of thy Flock, should be tortured with intolerable sorrow for him.  
2. Thanks unto thee, O our God, we are now thine: Thy inspirations and consolations tell us so. Thou, O faithful promiser, shalt repay Verecundus for his Country house of Cassiacum, where from the troubles of the world we rested ourselves in thee with the pleasantness of thy Paradise which is ever green: for that thou hast forgiven him his sins upon earth, in that mountain 
b In monte Cassiato, In the Mountains where Cassia and Spices grow. See Cantic. 8. 14. Cassiato better answers to Cassiaco, than Incascato does, which the printed Copies read.  of spices, thine own mountain, that fruitful mountain. Verecundus therefore was much perplexed, but Nebridius was as joyful as we. For although when as he was not yet a Christian, he had fall'n into the same pit of most pernicious error with us, believing the flesh of thy Son to be fantastical: yet getting out from thence, he believed as we did; not as yet entered into any sacraments of thy Church, but a most zealous searcher out of the truth. Whom, not long after our conversion and regeneration by thy Baptism, being also baptised in the Catholic Faith, serving thee in perfect chastity and continence amongst his own friends in Africa, having first converted his whole family unto Christianity, didst thou take out of the flesh; and now he lives in the bosom of Abraham.  
3. Whatsoever that estate be, which is signified by that bosom, there lives Nebridius my sweet friend, thy child, O Lord, adopted of a freedman, lives there. For what other place is there for such a soul? In that place he lives, concerning which he sometimes demanded of me unskilful man, so many questions. Now lays he his ear no longer unto my mouth; but lays his spiritual mouth unto thy fountain, and drinketh as much of Wisdom as he is able to contain, proportionable to his thirst; now without end happy. Nor do I yet think that he is so inebriated with it, as 
c Here the Popish Tran slaior notes, that Augustine thought Nebridius prayed for him. Is here any word of prayer? may not the Saints in general remember us, and what passed betwixt us and them at the time of their death; and yet not pray for us? especially not for our secret and particular wants, and things done since their death. The place better proves the Communion of Saints, than the Prayers of the Saints.  to forget me; seeing thou, O Lord, of whom he drinketh, art still mindful of us Thus fared it then with us: sorrowful Verecundus we comforted, reserving our friendship entire notwithstanding our conversion; and exhorting him to continue in the fidelity of his degree, namely of his married estate. Nebridius we stayed for, expecting when he would follow us, which being so near he might well do: and even now he was about to do it, when behold those days of Interim were at length come to an end. For long and many they seemed unto me; even for the love I bore to that easeful liberty: that we might sing unto thee out of all our bowels, My heart hath said unto thee, I have sought 
Psal. 27. 8.  thy face, thy face Lord will I seek.   

CHAP. 4. What things he wrote with Nebridius.  
1. NOw was the day come, wherein I was actually to be discharged of my Rhetoric Professorship, from which in my thoughts I was already discharged. And done it was. And thou deliveredst my tongue whence thou hadst before delivered my heart. And I blessed thee for it, rejoicing in myself; I and mine going all into the Country. What there in point of learning I did, (which was now wholly at thy service, though yet sorely panting, and out of breath as it were, in following the School 
a He means that though he wrote of Divinity, yet could be not so soon mean his Style, from Inkhorn Termes and affected flowers of Oratory. For which he also complains of Alipius by and by.  of pride) my books may witness, both those which I disputed with my friends present, and those which I composed alone with myself, before thee: and what intercourse I had with Nebridius now absent, my Epistles can restifle. And when shall I have time enough to make rehearsal of all the great benefits which thou at that time bestowedst upon me, especially seeing I am now making haste to tell of greater matters? For my remembrance now calls upon me, and most pleasant it is to me, O Lord, to confess unto thee, by what inward prongs thou hast thus tamed me; and how thou hast taken me down, by bringing low those mountains and hills of my high imaginations, 
This is the beginning of all conversion, Gods beating a man from his own fleshly wisdom, pride, and errors. Thus john Baptist first preached Christ Luk. 3. 4.  and madest my crookedness strait, and my rough ways smooth. And by what means thou also subduedst that brother of my love, Alipius, unto the name of thy only begotten Son our Lord and Saviour jesus Christ, which he at first would not vouchsafe to have it put into our writings. For, rather would he have had them favour of the lofty Cedars of the Schools, which the Lord had now broken down; than of those wholesome herbs of thy Church, which are so powerful against Serpents.  
2. Oh what passionate voices sent I up unto thee, my God, when as I read the Psalms of David (those faithful songs:) Oh what sounds of devotion, quite excluding the swelling spirit of ostentation! when (namely) I was yet but 
b Rude, was one of the Epithits of a Catechumenus. They were also styled Novices, Raw-Soldiers, Whelps of the Church etc.  Rude in my kindly loving of thee, as being ●uta Catechumenus as yet in the Country, whither I had withdrawn myself, together with Alipius a Catechumenus also: and with my Mother likewise inseparably sticking unto us; in a woman's habit verily; but with a masculine faith: void of worldly care as a woman in her years should be, yet employing a matronely charity, and a Christian piety. Oh, what passionate expressions made I unto thee in the reading of those Psalms! Oh, how was I inflamed towards thee by them! yea, I was on fire to have resounded them (had I been able) in the hearing of the whole world, to the shame of the pride of mankind: though verily they be already sung all the world over, nor can any hide themselves from thy 
Psal. 19 6.  heat. With what vehement and bitter sorrow was I angered at the Manichees? whom yet again I pitied, for that they knew nothing of those Sacraments, those Medicaments: and for that they were so mad at that Antidote, which had been able to recover them. I heartily wished they had been somewhere or other near me (I not knowing that they did then hear me, or were then so near me) that they might have beheld my face, and heard my words, when as I read the fourth Psalm in that time of my leisure, and how that Psalm wrought upon me.  
3. When I called upon thee, thou heardest me, O God of my 
He exopoundeth the 4. Psalm.  righteousness, thou hast enlarged me in my distress. Have mercy upon me, O Lord, and hear my prayer. That they might hear (I say) what I uttered at the reading of these words, I not knowing whether they heard me or no, lest they should think I spoke it purposely against them: Because in good truth, neither would I have spoken the same things, nor in the same manner, had I perceived them to have both heard and seen me. But had I so spoken, yet would not they so have understood; how with myself, and to myself before thee, out of the familiar and ordinary affection of my soul, I quaked for fear, and boy led high again 
Verse 2.  with hope, and with rejoicing in thy mercy, O Father. And all these expressions of myself, passed forth both by mine eyes and voice; at what time as thy good Spirit turning himself towards us, said, O ye sons of men how long will ye be 
c Quousque graves cord? These words be not now adays either in the Hebrew or Vulgar, yet are they in Nazianzen his tenth Oration.  dull of heart? how long will ye love vanity, and seek after leasing? For I myself had sometimes loved vanity, and sought after leasing: But thou, O Lord, hast 
Verse 3.  magnified him that is godly; raising him from the dead, and placing him at thy Right hand, whence from on high he should send his promise, the Comforter the Spirit of truth. 
The Manichaeant acknowledged not the Holy Ghost, but held Manichaeus to be the Paraclete and Comforter.  And he had sent him already, but I knew it not.  
4. He had already sent him; because he was now exalted by rising from the dead, and ascending up into heaven. For till then, The Holy Ghost was not given, because jesus was not yet glorified. And the Prophet cries out, How long, O ye slow of heart? Why will ye love vanity and seek after leasing? Know this, that the Lord hath set apart his Holy one. He cries out How long; he cries out, Know this: whereas I so long ignorant, have loved vanity, and sought after leasing: yea, I both heard and trembled, because it was spoken unto such, as I remembered myself sometimes to have been. For verily in those Fantastical fictions which I once held for truths, was there both vanity and leasing: wherefore I roared out many things sorrow fully & strangely, whilst I grieved at what I now remembered. All which I wish they had heard, who yet love vanity and seek after leasing: They would perchance have been troubled, and have vomited up their poison; and to Thou mightest have heard them, when they cried unto thee: for He died a true death in the flesh for us, who now maketh intercession unto thee for us. I further read, 〈◊〉 angry, 
a This also differs from the Hebrew. It seems to be according to the 70. seeing 'tis cited Eph. 4. 26. There were infinite Latin Translations of old, especially of the Psalter, till S. Hieromes' time. The Romans used that of his, translated out of the 70. which from them was called Roman●: the French and Germans used that which he 〈…〉 by the 70 which Gregory Turonenst, 〈◊〉 into France. This was killed Gallicana, Th●● Church of M. ●●ne used St. Ambroses Transla●●●. See Rad. Tungrensis Propos. 8. he Church hath 〈◊〉 used a Translation of the Psalter differen from the Bible, & so now does ours.  and sin not. And how was I moved, O my God, I who had then learned to be angry at myself for things passed, that I might not sin in time to come? Yea, to be justly angry; for that it was not any other nature of a different kind of darkness without me, which sinned: as the Manichees affirm it to be, who are not angry at themselves; and who treasure up wrath against the day of wrath, and of the renelation 
Rom. 2. 5.  of the just judgement of God. Nor indeed was my Good without me, nor to be caught with the eyes of flesh under the Sun: seeing they that will take joy in any thing without themselves, do easily become vain, and spill themselves upon those things which are seen and are but temporally yea and with their hunger-starved thoughts like their very shadows. And, oh that they were once wearied out with their hunger, and come once to say, Who will show us day good? Let us 
Verse. 4.  say so, and let them hear, The light of thy countenance is lifted 
john 1. 9  up upon us. For we ourselves are not that light which enlighteneth every man that cometh into the world; but we are enlightened by thee: as who having been some time's 
Eph. 5. 8.  darkness, may now be light in thee.  
5. O that they might once 〈◊〉 that Eternal Eightin; which for that myself had once tasted, I guashed my ●●th at them; because I was not able to make them see it: 〈◊〉 not though they should 〈◊〉 me their heart in their 〈◊〉 eyes, (which are ever 〈◊〉 from thee) that so 〈◊〉 might say, Who will show 
Verse. ●.  〈◊〉 good 〈…〉, even 〈◊〉 was 〈…〉 self in my chamber: being inwardly pricked there; offering my sacrifice there also, my 
Verse 5.  old man, and the meditation of my newness of life now begun in me: putting my trust in thee. There begannest thou to grow sweet unto me, and to put gladness in my 
Verse 7.  heart. And I cried out as I read this outwardly, finding this gladness inwardly. Nor would I be any more increased with worldly goods; wasting away my time, and being wasted by these temporal things; whereas I had in thy eternal simplicity a store laid up, of Corn and Wine, and Oil.  
6. And with aloud cry of my heart called I out in the next verse, O in peace, O for that same peace! O what said he, I will lay ●●● down and sleeps: 
Verse. ●.  〈…〉 hinder us, when 〈…〉 saying shall be brought to pass which is written, Death is swallowed up in victory? And thou surpassingly 
1 Cor. 15. 54.  ●t that same Rest, thou who art not changed, and in thee is that Rest which forgets all 〈◊〉 labours; nor is there any other besides thee: no, nor hast thou appointed me to seek after those many other things, which art not the same that thou art: but 
In safety, say our copies now adays.  thou Lord, after a special manner hast made me dwell in hope.  
These things I read, and burnt again; nor could I tell what to do to those deaf and dead 
c This is better language than the Papists use to give the holy Scriptures. The popish Translater to avoid this commendation translates i● doctrine.  Manichees, of whom myself was sometimes a pestilent member, asnarling and a blind 〈◊〉 against thy Scriptures, all behonyed over with the 〈◊〉 of heaven, and all lightsome with thine own light: yea I consumed away with zeal at the enemies of these Scriptures, when as I called to mind every thing that I had done, in those days of my retirement.  
7. Nor have I yet forgotten, neither will I pass in silence, the smartness of thy scourge, and the wonderful swiftness of thy mercy. Thou didst in those days torment me with the Toothache; which when it had grown so fierce upon me, that I was not able to speak, it came into my heart to desire my friends present, to pray for me unto thee, the God of all manner of health. And this I wrote in wax, 
b Here my former Translater notes the old kind of writing in Wax, and in dust. Wax I allow: the Ancients plastered it thin upon boards, and wrote with steel bodkins, by pricket or strokes. But for dust, see our note upon lib. 4. cap. 16.  and gave it to them to read. Immediately, so soon as with an humble devotion we had bowed our knees, that pain went away. But what pain? or how went it away? I was much afraid, O my Lord, my God; seeing from mine infancy I had never felt the like. And thou gavest me a secret Item by this, how powerful thy Beck was; for which I much rejoicing in saith, gave praise unto thy name. And that saith suffered me not to be secure, in the remembrance of my forepast sins, which hitherto were not for given me by thy Baptism.   

CHAP. 5. Ambrose directs him what books to read.  
1. AT the end of the vintage, I gave the Citizens of Milan fair warning to provide their scholars of another Master to sell words to them; for that I had made choice to serve thee; and for that by reason of my difficulty of breathing, and the pain in my breast, I was not able to go on in the Professorship. And by letters I signified to that Prelate of thine, the holy man Ambrose, my former errors and presentresolution, desiring him to advise me what part of thy Scriptures were best for my reading, to make me readier and fitter for the receiving of so great a grace. He recommended Esaias the Prophet to me: for this reason, I believe, for that he is a more clear foreshewer of the Gospel, and of the calling of the Gentiles, then are the rest of the Prophets. But I, not understanding the first part of him, and imagining all the rest to be like that, laid it by, intending to fall to it again, when I were better practised in our Lords Scriptures.   

CHAP. 6. He is baptised at Milan.  
1. When the time was come, wherein 
a They were baptised at Easter, and gave up their names before the 2d Sunday in Lent: The rest of which, they were to spend in fasting, humility, prayer, and being examined in the Scrutenyes. Tertul: lib. de Bape●. ●● Therefore went they to Milan, that the Bishop might see their preparation. Adjoining to the cathedrals, were there certain lower houses for them to lodge and be exercised in, till the day of baptism. Eusbe. lib. 10. c. 4.  I was to give in my name, we removed out of the Country unto Milan. Alipius also was for company resolved to be borne again in thee; as having by this time put on such humility, as is ●itting for thy Sacraments: and being become so valiant ● ●amer of his own body, as even to wear the frosty earth of Italy with his bare feet 
b This is (I believe) the ancientest example of any good man that the barefooted Friars can produce, for this devout Will-worship. St. Austen did it not, but censured other barefooted devotoes, for heretics. Libro de Haeres. cap. 68  with an unusual undertaking. We took along with us the boy Adeodatus, carnally begorten by me in fornication. Thy part of him was well made up: for being now but almost fifteen years of age, he for wit excelled many agrave and learned man. I confess unto thee thine own gifts, O Lord my God, Creator of all, who art abundantly able to reform all our defects: for I had no part in this boy, but the sin: for that we brought him up in thy fear, 'twas thou, and none else, that inspired us. I confess thine own gifts unto thee. There is a book of ours extant, called The Masters: a dialogue it is betwixt him and me: God thou knowest, that all these conceits are his own, which go there under the name of him that discourses with me. When he was once sixteen years old, I had trial of many more admirable abilities of his. His great wit struck a kind of horror into me. And who but thyself can be the workmaster of such wonders?  
2. Soon didst thou take his life from off the earth; and so much the more securer do I now remember him, for that I fear nothing committed either in his Childhood or Youth, nor any thing at all in him. Him we took along to make as old as ourselves in grace, and to be brought up according to thy discipline; and baptised we were together; instantly upon which, all anguish of mind for our former ill-led life, vanished away. Nor could I be satisfied in those days, while with admirable sweetness I considered upon the deepness of thy counsels concerning the salvation of Mankind. How abundantly did I weep, to hear these Hymns and Canticles of thine, being touched to the very quick by the voices of thy sweet Church-song! The voices flowed into mine ears, and thy Truth pleasingly distilled into my heart, which caused the affections of my devotion to overflow, and my tears to run over, and happy did I find myself therein.   

CHAP. 7. A persecution in the Church miraculously diverted.  
1. NOt long before had the Church of Milan began to celebrate this kind of consolation and exhortation, and that with the great delight of the Brethren, singing together both with voice and hearts. For about a year it was, or not much above, that justina, mother to the Emperor Valentinian, prosecuted thy servant Ambrose, in favour of her heresy, to which she was seduced by the 
a Most probable it is, that the Te Deum was now made, because it is so direct a confession of the Trinity, oppugned by the Arrians. 'tis a Creed set Hymnwise, believed to be made by S. Ambrose, & S. Austen.  Arriane; the devout people watched day and night in the Church, ready to dye with their Bishop, thy servant: where my 〈◊〉 thy handmaid, bearing a chief part of those troubles and watchings, even lived by prayer: yea we also, not yet unfrozen by the heat of thy spirit, were yet stirred up by the example of the amazed and disquieted City. At this time was it here first instituted after the manner of the 〈◊〉 
b Ignatius, who lived An. Christi 100 mentions singing in the Eastern Churches. Epist. ad Remanos Quire-men only were to singing the Church Anno 364. Can●5 ●5.  Churches, that Hymns and Psalms should be sung, lest the people should wax faint through the tediousness of Sorrow: which custom being retained from that day to this, is still imitated by diverse, yea, almost by all thy Congregations, throughout other parts of the world.  
2. At that time didst thou by a vision discover unto thy forenamed Bishop, the place where the bodies of Ger●asins and Protasius the Martyrs didlye hid (whom thou hadst in the Treasury of thy secret, preserved uncorrupted so many years) from whence thou mightst thus seasonably bring them to light, to repress the fury of this woman the Empress: for when as they were once discovered and digged up, and with due honours translated to Ambroses Church; not only they who were vexed with unclean, spirits (the devil's confessing themselves to be so) were cured; but a certain man also hane been blind many years, (a wel-knowne Citizen of that City) ask and hearing the reason of the people's confused joy; sprang forth, desiring his guide to lead him thither: and being come to the place, requested the favour, that with his handkerchief he might touch the Bear of thy Saints, whose death is precious in thy sight. Which when he 
Psa. 116 15  had done, and put unto his eyes, they were forthwith opened. Hereupon was the same spread, hereupon were thy praises 
* The cure was ascribed to God, not to the Martyrs, as now in Popery.  zealously proclaimed to the view of the world, and hereupon was the mind of that enemy, though not brought to be healed by believing, yet restrained 
a Another means did God raise up, namely our Countryman Maximus, who coming with his Army of Britons into Italy, made her flee to Thessalonica. See Zozomen. lib. 7. c. 13. Niceph. l. 12. c. 19  from her fury of persecuting. Thanks to thee, O my God, whence, and whither hast thou thus led my remembrance, that I should also confess these particulars: unto thee; which (having forgotten other great matters) I had almost passed over.  
And yet even then, when as the odours of thy ointments were so fragrant, did we not run 
Can. 1. 2. 3  after thee: and for this reason did I more abundantly weep at the singing of thy Hymns, as having once sighed myself out of breath after thee, and now at last recovering so much of my wind again, as there can be freedom of air afforded in this house of grass. 
Indow● 〈◊〉. Thus he translates a 〈◊〉.    

CHAP. 8. The Conversion of Euodius. A discourse of his Mother.  
1. THou that makest men of one mind to dwell in one house, didst bring Euodius a young man of our own City, also to consort himself with us. Who being an Officer of Court, was converted unto thee and baptised before us, and having quit his 
a These Agentes in Rebus, were of the Soldiery, out of which the Emperor chose some to serve his person in Court, and otherwhere. See our note upon cap. 7 lib. 8.  Colours in his secular warfare, had devoted himself to fight under thy baenner. We kept company with one another, intending still to dwell together in our devout purpose; and seeking out now for some place where we might more conveniently serve thee in, we removed thereupon back again into Africa: whither ward being on our way as far as 
a The Porttown● next to Rome, where they took ship for Africa.  Ostia, my mother departed this life. Many things do I overpass, because I make haste. Receive my Confessions and Thankesgiving, O my God, for innumerable things which I am silent in. But omit I will not whatsoever my soul can bring forth concerning that Handmaid of thine, which brought forth me: both in her flesh, that I might be borne again, to this temporal light; and in her heart too, that I might be borne again to the eternal Light. I will remember, not her gifts, but thine in her. For neither did she give birth nor education unto herself.  
2. For than createdst her, nor did her father and mother know, what kind of creature was to proceed out of their loynesd And it was the Sceptre of thy Christ, the discipline of thine only Son, that educated her in thy fear, in a house of Christians, which was a good member of thy Church. Yet was she want not so much to commend the bare diligence of her mother in her education, as the care of a certain decrepit servant of hers, who had also carried her father being a Child, as little ones use to be carried at the backs of bigger maidservants. For which reason, 
Pick-pack according to the Country fashion perchance or else for sport sake.  and because she was well in years, and of excellent conversation; was she in that Christian family, very well respected by her master and mistress: having thereupon the charge of her mistresses daughters committed unto her; which she with much diligence performed, being sharp to hold them in, (when need so required) with a holy severity, and using a grave manner of discretion in teaching of them. For except at those hours wherein they were most temperately fed at their parent's table, would she not suffer them (were they never so thirsty) to drink so much as a draught of water; preventing thereby a naughty custom, and giving them this wholesome Item withal; Go to, now ye drink water, because you are not suffered to have wine: but when once you come to be married, and be made Mistresses of Butteries and Cellars, you will scorn water then, but the custom of drinking will prevail upon you.  
3. By this way of tutor, and the authority she had in awing of them, did she moderate the longing of their tender ages, yea and brought the 〈◊〉 thirst to so honest a moderation, as that now they would not of themselves take more liberty, than what was comely. But there stole for all this, (as thy handmaid told me her son:) there stole upon her, a lickotish inclination toward wine. For when (as the manner was,) thou, being thought to be a sober maiden, was bidden by her parents sometimes to draw Wine out of the Hogshead, she holding the 
d I suppose the pot into which the wine was drawn from the tap, had a little spout by which it was poured into a handsomer flagon, which was to stand upon the livery cupboard.  Pot under the Tap would at the mouth of it, before she poured the Wine into the Flagon, wet her lips as it were with a little sip of it: for much would not her taste suffer her to take in.  
For she did not this out of any drunken desire, but upon such overflowing excesses as youth is subject unto, who boil over with gamesomenesse: which in youthful spirits is wont to be kept under, by the gravity of their elders.  
3. And thus unto that Modicum every day adding a little more, (for whoever contemneth small things, shall fall 
Ecclus. 19 1  by little and little,) fell she at last to get such a custom, that she would greedily take off her Cups brimmefull almost of wine. Where was then that watchful old woman, with all her earnest countermending? was any thing of force enough to prevail against a secret disease, if thy physic, O Lord, did not watch over us? Her father, mother, and governors not being by, thyself being at hand, who createdst, who calle●● us, who also by means of these people that are set over us, workest something towards the salvation of our souls, what didst thou at that time, O my God? how didst thou cure her? which way didst thou heal her? didst thou not out of that other woman's soul bring forth a hard and a sharp Check, as it were a Surgeon's knife out of thy secret store; and with one blow quite cut off that putrified custom of hers?  
4. For that old maid which she used to go withal into the Cellar, falling to 
Ad cuppam unto the Pipe or Hogshead.  words (as it happened) hand to hand with her little mistress, hither in the teeth in a most bitter insulting manner, calling her Wine-bibber: with which taunt she being struck to the quick, reflected upon the foulness of her fault, yea and instantly condemned it in herself, ●auing it quite. Even as friends by flattering make us worse so enemies oftentimes by reproaching, make us better: Yet shalt not thou render unto them according to that which by them thou dost, but according to that which themselves intended. For she being in choler, had a desire rather to vex her young mistress, then to amend her; and therefore did she it thus privately: either for that the opportunity of the time, and place of their brabble found them thus alone; or else for fear herself should have had anger, for discovering it no sooner.  
But thou, O Lord, the Governor both of heavenly and earthly things, who convertest to thine own purposes the very depths of the running streams, and disposest of the trouble some revolutions of all ages ● didst by the fury of one soul, thus cure the ill custom of another: And that lest any man, when he observes this, should attribute it unto his own power, if another man chance to be reform by a word of his, whom 
f The former Translater is here bold to cross the sense by putting in of a negative whom be meant not to reform.  he meant indeed to have reform.   

CHAP. 9 His mother Monica'es carriage towards her husband. A description of a rare wife.  
1. BEing thus modestly and soberly brought up, and made subject by thee rather to her parents then by her parents unto thee; so soon as she proved marriageable, was she bestowed upon a Husband, whom she was as serviceable unto, as to her Lord: endeavouring thereby to win him unto thee, preaching 
▪  Thee unto him by her Conversation; by which Thou madest her to appear beautiful, and reverently amiable, yea and admirable unto her husband. For she so discreetly endured his wronging of her bed, that she never had any jealous quarrel with her husband for that beastliness. Because she still expected thy mercy upon him, that believing in thee, he might turn chaster.  
And he was beside this, as of a passing good nature, so also very hot and choleric: but she knew well enough, 
▪  That a husband in choler, is not to be contradicted; not in deed only, but not so much as in word. But so soon as he was grown calm and quieter, that she saw her opportunity, would she render him an account of her actions; if so be he had been offended upon too slight an occasion.  
2. In a word, when as many matrons, who had much milder husbands, carried the marks of the blows in their dissigured faces, would in their gossipings tell many a tale of their husband's manner of living; she as it were in jest, gravely advised their too free tongues; That from the time they first heard those Tables, which they call 
b Tabulas matrimoniales. I he Ancients recorded the conditions of the contract, the joy stir, dowry, and marriage duties in public sables, which were read (like our exnortations in the Communion book, after marriage) openly on the day or matrimony: for these see Tertul lib. ad 〈…〉, c. 3.  Matrimonial, to be first read unto them, they should account of them as evidences, whereby themselves were made servants; and that therefore being always mindful of their own condition, they ought not to pride up themselves against their husbands. And when as they admired, (knowing what a choleric husband she endured) for that it had never been heard, nor by any token perceived, that Patricius had once beaten his wife, or that there had been any one household difference between them for so much as one day; and whenas they familiarly asked the reason of it, she taught them the Rule, which I have before mentioned. Those wives that observed it, finding the good, gave her thanks for it; those that did not, were kept under and afflicted.  
3. Her mother-in-law also, being at first incensed at her by the whisperings of naughty servants; she so far overcame by observance, persevered so long in patience and meekness; that she of her own accord discovered unto her son, the tales that the maidservants had carried be 'tween them, whereby the peace of the house had been disturbed, betwixt her and her daughter-in-law, requiring him to give them correction for it. When he therefore, both out of obedience to his mother, and out of a Core to the well-ordering of his family, and to provide withal for the concord of his people, had with stripes corrected the servants thus bewrayed, according to the pleasure of her that had revealed it, herself also added this promise, that cuery one should look for the like reward at her hands, whosoever, to pick a thank by it, should speak any ill of her daughter-in-law: which none being so hardy afterwards as to do, they lived ever after with a most memorable sweetness of mutual courtesies. This great gift thou bestowedst also, O God my mercy, upon that good hand maid of thine, out of whose womb thou broughtest me; namely, that she ever did, (where she wasable) carry herself so peace fully between any parties that were at difference and discorded; as that after she had on both sides heard many a bitter word, (such as swelling and indigested choler uses to break forth into, whenas unto a present friend, the ill-brookt heartburning at an enemy, is with many a biting tittle-tattle, breathed up again) she never for all that, would discover more of the one party unto the other, then what might further their reconcilement.  
4. This virtue might seem a small one unto me, if to my grief. I had not had experience of innumerable companies, (I know not by what horrible infection or sin spreading far and near,) who used not only to discover the speeches of enemies angered on both sides, to one another; but to add withal some things that were never spoken: whereas on the contrary, it ought to be esteemed a mean virtue in a man, to forbear merely to procure or increase ill will amongst people by ill speaking, unless he study withal how to quench it by making the best of every thing. And such a one was she, thyself being her most intimate Master, teaching her in the school of her breast. Finally, her own husband (now towards the latter end of his life) did she gain unto Thee; having now no more cause to complain of those things in him when he was once baptised, which she had formerly borne withal, before he was converted.  
5. Yea, she was also the servant of thy servants; and whosoever of them knew her, did both commend much in her, and honoured and loved Thee: for that they might well perceive thyself to be within the heart of her holy conversation, the fruits of it being witnesses. For she had been The wife of one man; she had repaid the 
1 Tim. 5. 9  duty she ought unto her parents; she had governed her house very religiously; for good works she had a good report; she had brought up her childen, so often travailing in birth of them again, as she 
Gal. 4. 19  saw them swerving from thee.  
Lastly, of all of us thy servants, O Lord, (whom for this favour received thou sufferest thus to speak, us, who before her sleeping in thee lived in society together, having first received the grace of thy baptism) did she so take the care of, as if she had been the mother to us all: being withal so serviceable, as if she had been the daughter to us all.   

CHAP. 10. Of a confernce had with his mother, about the Kingdom of Heaven.  
1. THe day now approaching that she was to depart this life, (which day thou well knewest, though we were not aware of) it fell out, thyself, as I believe, by thine own secret ways so casting it: that she and I should stand all alone together leaning in a certain window, which looked into the garden of the house where we now lay at Ostia; where being sequestered from company after the weary someness of a long journey, we were providing ourselves for a sea-voyage into our own country, There conferred we hand to hand very sweetly; and forgetting those things which are 
Phil. 3. 13.  behinds, we reached forth unto those things which are before; we did betwixt ourselves seek at that Present Truth, (which thou art) in what manner the eternal life of the Saints was to be, which eye hath not seen, nor 
Esay. 49. 4.  ear heard, nor hath it entered into the heart of man. But yet we gaped with the mouth of our heart, after those upper streams of that Fountain which is before thee; that being besprinkled with it according to our capacity, we might in some sort meditate upon so high a mystery.  
2. And when our discourse was once come unto that point, that the highest pleasure of the carnal senses, and that in the brightest beam of corporal lightsomeness, was, in respect of the sweetness of that life, not only not worthy of comparison, but not so much as of mention; we chering up ourselves with a more burning affection towards that, did by degrees course over all these corporeals: that is to say, the heaven itself, from whence both Sun, and Moon, and stars do shine upon this earth: yea we soared higher yet, by inward musing, and discourse upon Thee, and by admiring of thy works. And last of all, we came to our own souls which we presently went beyond, that we might advance as high as that Region of never-wasting plenty: where Thou feedest Israel for ever with the food of Truth; and where life is that Wisdom by which all these things are made, and which have been, and which are to come. And this Wisdom is not made; but it is at this present, as it hath ever been, and so shall it ever be: seeing that the Terms to have been, and to be hereafter, are not at all in it, but to Be now, for that it is eternal. For to have been, and to be, is not eternal. And while we were thus discoursing and straining ourselves after it, we arrived to a little touch of it with the whole stroke of our heart; and we sighed, and even there we left behind us the first fruits of our spirits enchained unto it; returning from these thoughts, to vocal expressions of our mouth, where words are both begun and finished. And what can be like unto thy Word, our Lord, who remains in himself for ever without becoming aged, and yet renewing all things?  
3. We said therefore: If to any man the tumults of the flesh be silenced, let these 
He means, that whosoever hath once overcome his own lusts, should no more speak of, or listen after any thing but God. The other Translator makes odd sense of it.  fancies of the earth, and waters, and air be silenced also: yea let the Poles of heaven be silent also: let his own soul likewise keep silence; yea let it surmount itself, not so much as thinking upon itself. Let all dreams and imaginary revelations be silenced, every tongue, and every sign, and whatsoever is made by passing from one degree unto another, if unto any man it can be altogether silent: and that because if any man can hearken unto them, all these will say unto him, We created not ourselves, but He that remains to all eternity. Thus much the creatures having uttered, if they be then silent, (as having raised their attentions unto him that made them) then let him speak alone; not by them, but by himself, that we may hear his own Word; not pronounced by any tongue of flesh, nor by the voice of the Angels, nor by the sound of thunder, nor in the dark riddle of a resemblance; but him whom we love in these creatures, let us hear without the ministry of these creatures; like as we two now strained up ourselves unto it, and in a ravishing contemplation arrived unto a touch of that eternal Wisdom, which is oaer all. Should this exaltation of spirit have ever continued, and all Other visions of a sarre inferior alloy been quite taken away, and that this one exaltation should ravish us, and swallow us up, and so wrap up their beholder among these more inward joys, as that his life might be for ever like to this very moment of understanding which we now sighed after; were not this as much, as Enter into thy Master's joy? But when shall that 
Mat. 25. 21  be? Shall it be when we shall all rise again, though all shall not be changed? 
1 Cor. 15.   
4. Such discourse we then had and though not precisely after this manner, and in these selfsame words; yet, Lord thou knowest, that in that day when we thus talked of these things, that this world with all its delights grew contemptible to us, even as we were speaking of it. Then said my Mother: Son, for mine own part I have delight in nothing in this life, what I should here do any longer, and to what end I am here, I know not, now that my hopes in this world are vanished. There was indeed one thing for which I sometimes desired to be a little while reprived in this life; namely, that I might see thee to become a Christian Catholic before I died. My God hath done this for me more abundantly; for that I now see thee withal, having contemned all earthly happiness, to be made his servant: what then do I here any longer?   

CHAP. 11. Of the ecstasy and death of his Mother.  
1. What answer I then made her unto these things, I do not now remember: but in the mean time (scarce five days after, or not much more) she fell into a fever, and in that sickness one day she fell into a swoon, being for a while taken from her senses. We ran to her; but she quickly came to herself again; and looking wistly upon me and my brother standing by her, said unto us in manner of a question, Where was I? And fixing her eyes upon us, all with grief amazed; Here, saith she, shall you bury your Mother. I held my peace and refrained weeping: but my brother spoke something to her, insinuating his desire to have her dye, not in a strange place, but in her own Country, as being the happier. At hearing of which, she with an offended countenance, checking him with her eye, for that he had not yet lost the relish of these earthly thoughts: and then looking upon me; Behold (quoth she) what he saith: And soon after to us both, Lay (saith she) this body any where, let not the ear for that disquiet you: this only I request, That you would remember 
a Here the Popish Translater notes, That she desired to be prayed for. Not so; but what remembering at the Altar means, see our preface.  me at the Lords Altar, wherever you be.  
2. And when she had delivered this her opinion, in words as well as she could; she held her peace, her sickness growing more strong upon her. But I, considering with myself thy gifts, O Thou my invincible God, which thou instillest into the hearts of thy faithful ones, from whence such admirable fruits do spring forth, did greatly rejoice and give thanks unto thee, calling now to mind, what I before knew with how much carefulness (namely) concerning her place of burial, she had always troubled herself; which she had appointed and prepared by the body of her Husband. For because they two had lived so lovingly together, her earnest desire had still been (as humane nature is less capable of divine considerations) to make this addition unto that happiness, and to have it talked of by the people; That God had granted unto her, after so long a pilgrimage beyond the seas, to have now at last in her native country, both the bodies of man and wife covered with the same earth.  
3. But when this empty conceit began, by the fullness, of thy goodness to be thrust out of her heart, I knew not: but I rejoiced with much admiration, that I now so plainly saw it, to have done so: though indeed in that speech which we had in the window, whenas she said, What do I here any longer? she made show of no desire of dying in her own country. I heard afterwards also, that in the time we were at Ostia, how with a matronely confidence she discoursed with certain of my friends when I was absent, about the contempt of this life, and of the benefit of death: they being much astonished at the courage of the woman, which thou hadst given her; withal demanding of her, Whether she were not afraid to leave her body so far from her own City? unto which she replied, Nothing is far from God; nor was it to be feared lest he should not know at the end of the world, the place whence he were to raise me up. In the ninth day therefore of her sickness, and the six and fiftieth year of her age, and the three and thirtieth of mine, was that religious & holy Soul discharged from the prison of her body.   

CHAP. 12. He laments his mother's death.  
1. I Cloased her eyes; and there flowed withal an unspeakable sorrow into my heart, which overflowed into tears: mine eyes at the same time by the violent command of my mind, pumped their Well dry, and woe was me in that same agony. So soon as she had breathed out her last spirit, the boy Adeodates broke out into a loud lamentation; till being pressed by us all, he held his peace. In like manner also that childish passion of mine own, which slipped from me in tears, being restrained by the manly voice of my heart, was at last silenced. For fitting 
a This same was S. Gregory nazianzen's opinion, Oratione 11. pro Gorgonia, and also orat. 10. in funere Caesary Lachrymis à philosophia superatis psalmodiis lachrimas sedantibus.  we did not think it, to solemnize that funeral with lamentations, tears and howl; for that this is the fashion whereby those that die miserably, or be utterly perished as it were, use to be lamented: whereas she did neither die in any miserable condition, nor indeed died she utterly. For thus much were we assured of by the experience of her good conversation, her saith unfeigned, and other most certain arguments.  
2 What might that be therefore which did thus grievously pain me within, but a wound newly taken, by having that most sweet and dear custom of living with her, thus suddenly broken off? I much rejoice to receive that testimony from her, whereby in the latter end of her sickness, upon my performance of all respectful dutyfulnesse to her, she ever and anon speaking most kindly to me, called me 
b Pium.  a dutiful Child: remembering with great affection of love, how that she never heard any harsh word or reproachful term, to come out of my mouth against her. But for all this, O my God, that madest us both, what comparison is there betwixt that honour that I perform to her, and that careful painfulness of hers to me? Because therefore I was left thus destitute of so great a comfort, was my very soul wounded; yea and my life torn in pieces as it were: which had been made one, out of hers and mine together.  
3 That boy now being stilled from weeping, Euodius took up the Psalter, and began to sing, (the whole house answering him) the 101 Psalm, 
a I suppose they continued to the end of Psalm 102. This was the Primitive fashion: Nazianzen says that his speechless Sister Gorgoniaes' lips muttered the fourth Psalm; I will lie down in peace and sleep. As St Austen lay a dying, the company prayed. Possid. That they had prayers between the departure and the burial, see Tertull. l. de Anima. c. 51. They used to sing both at the departure and burial. Nazianzen. oral: 10. says, The dead Caesarius was carried from hymns to hymns. The Priests were called to sing Chrysost. Hom. 50. ad Antioch. They sung the 116. Psalm usually. See Chrysost. Homil. 4. in cap. 2. ad Hebraeos.  I will sing of mercy and judgement unto thee, O Lord. But when it was once heard what we were a doing, there came together very many Brethren and religious women: and whilst they (whose office it was,) were, as the manner is, taking order for the burial; myself in a part of the house (where most conveniently I could, together with those who thought it not fit to leave me) discoursed upon something which I thought fittest for the time: by applying of which plaster of truth, did I assuage that inward torment, known only unto thyself, though not by them perceived; who very attentively listening unto me, conceived me to be without all sense of sorrow. But in thy ears, where none of them over heard me, did I blame the weakness of my passion, and refrain my flood of grieving: which giving way a little unto me, did for all that break forth with his wont violence upon me, though not so far as to burst out into tears, nor to any great change of countenance, yet know I well enough what I kept down in my heart. And for that it very much offended me, that these human respects had such power over me, (which must in their due order, and out of the Fatality of our natural condition, of necessity come to pass) I condoled mine own sorrow with a new grieving, being by this means afflicted with a double sorrow.  
4. And behold, when as the Corpse was carried to the Burial, we both went & returned without tears. For neither in those Prayers which we poured forth unto Thee, whenas the Sacrifice of our 
b Here my Popish Translater says, that the Sacrifice of the Mass was offered for the dead. That the Ancients had communion with their burials, I confess. But for what? 1. To testi●● their dying in the communion of the Church. 2. To give thanks for their departure. 3. To pray God to give them place in his Paradise. 4. And a part in the first resurrection: But not as a propitiatory Sacrifice to deliver them out of purgatory, which the Mass is now only meant for. See our preface.  Redemption was offered up unto thee for her, the Corpse standing by the Graves' side, before it was put into the ground (as the manner there is) did I so much as shed a tear all the 
Here observe Burial with prayers.  Prayer time; yet was I most grievously sad in secret, and with a troubled mind did I beg of thee (so well as I could) that thou wouldst mitigate my sorrow, which for all that, thou didst not: recommending, I believe, unto my memory by this one experiment, That the too strict bond of all humane conversation, is much prejudicial unto that soul, which now feeds upon thy not deceiving Word. It would, I thought, do me some good, to go and bathe myself; and that because I had heard the Bath to take his name from the greeks calling of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for that it drives sadness out of the mind. And this I also confess unto thy mercy, O father of the fatherless; because that after I had bathed, I was the same man I was before, and that the bitterness of my sorrow could not be sweat out of my heart.  
5. I fell to sleep upon it; and upon my waking, I found my grief to be not a little abated. Whereupon lying in my bed alone, there came to my mind those true verses of thy Ambrose. For thou art the 
God that all things dost create,  
Who knowst the Heavens to moderate,  
And cloath'st the day with beauteous light,  
With benefit of sleep, the night,  
Which may our weakened sinews make  
Able new pains to undertake,  
And all our tired minds well ease,  
And our distempered griefs appease.   
And then again by little and little as feelingly as before, calling to mind thy handmaid, her devout and holy conversation towards Thee, her pleasing and most observant behaviour towards Us, of which too suddenly I was now deprived: it gave me some content to weepein thy sight; both concerning her, and for her; concerning myself, and for myself. And I gave way to these tears which I before restrained, to over flow as much as they desired; laying them for a pillow under my heart, and resting myself upon them: for there were thy ears, and not the ears of man, who would have scornfully interpreted this my weeping.  
6. But now in writing I confess it unto thee, O Lord, read it, who will; and interpret it, how he will: and if he finds me to have offended in bewailing my mother so small a portion of an hour (that mother I say now dead and departed from mine eyes, who had so many years wept for me, that I might live in thine eyes,) let him not deride me; but if he be a man of any great charity, let him rather weep for my sins unto Thee, the Father of all the brethren of thy Christ.   

CHAP. 13. He prayeth for his dead mother.  
1. But my heart now cured of that wound, (for which it might be blamed for a carnal kind of affection) I pour out unto Thee, O our God, in behalf of that handmaid of thine, a far different kind of tears; such as flowed from a broken spirit, out of a serious consideration of the danger of every soul that dyeth in Adam. And notwithstanding she for her part being quickened in Christ, even before her dissolution from the flesh, had so lived, that there is cause to praise Thy name, both for her saith and conversation; yet dare I not say for all this, that from the time of thy regenerating her by baptism, there issued not from her mouth any one word or other, against thy commandment. Thy Son who is Truth, hath pronounced it, 
Mat. 5. 22.  Whosoever shall say unto his brother, Thou fool, shall be in danger of Hell fire. In so much as woe be unto the most commendable life of men, if laying aside thy mercy, thou shouldest rigorously examine it. But because thou too narrowly inquiredst not after sins, we assuredly hope to find some place 
a Either Heaven or Purgatory notes my papist: Is not purgatory well proved from hence?  of pardon with thee. But whosoever stands to reckon up his own Merits unto Thee, what reckons he up unto thee but thine 
b Here he notes. We grow to have Merits by the gift of God. A mere contradiction: for if merits, what need gifts? and if gifts, then renounce merits. See Ro. 3. 27. 28  own gifts? Oh that men would know themselues to be but men; & that he that glorieth, would glory in the Lord.  
2. I therefore O my praise and my life, thou God of my heart, laying aside for a while her good deeds, for which with rejoicing I give thanks unto thee, do now 
a See forward.  beseech thee for the sins of my mother. Harken unto me by him, I entreat thee, that is the true medicine of our wounds, who hung upon the tree, and now sitting at thy right hand maketh 
b St. Austen would have been put n the Inquisition for this; what? leave out the Virgin Mary and the Saints: This is not Roman Catholic.  intercession for us. I know that she hath doalt mercifully, and to have from her very heart forgiven those that trespassed against her: do thou also forgive her trespasses; whatever she hath drawn upon herself in so many years, since her cleansing by the water of baptism, forgive her Lord, forgive her, I beseech thee; enter not into judgement with her, but let thy mercy be exalted above thy justice, and that because thy words are true, and thou hast promised mercy unto the merciful; which, that people might be, is thy gift to them, who wilt have mercy on whom thou wilt have mercy; and wilt show deeds of mercy, 
Rome 9 1●  unto whom thou hast been mercifully inclined. And I now 
c Here he discovers the opinion of the Church: none of the Fathers prayed for the dead so much as Austen did, nor would he (perchance) have so earnestly prayed for any, but for his Mother. Papists believe that the dead are yet in Purgatory, their sins yet unpardoned. Saint Austin's belief is different.  believe that thou hast already done what I request of thee; but take in good part, O Lord, these 
d Prayers for the dead then, is but Will-worship grounded upon no Command, comforted by no promise. All voluntary: Not so much as a Council for it. Why is it urged?  voluntary petitions of my mouth.  
3. For she, the day of her dissolution being at hand, took no thought to have her body sumptuously wound up, or imbalmed with spices; nor was she ambitious of any choice monument, or cared to be buried in her own Country. These things she gave us no command for; but desired only to have her name 
e See the preface.  commemorated at thy Altar, which she had served without intermission of one day; from whence she knew that holy Sacrifice to be dispensed, by which that Handwriting that was against us, is 
Coll. 2 14.  blotted out; through which Sacrifice the Enemy was triumphed over; he, who summing up our offences, and seeking for something to lay to our charge; sound nothing in Him, in whom we are conquerors. Who shall restore unto him his innocent blood? who shall repay him the price with which he bought us, and so be able to take us out of his hands? unto the Sacrament of which price of our redemption, this handmaid of thine had bound her own soul, by the bond of faith.  
4. Let none pluck her away from thy protection: let neither the Lion nor the Dragon interpose himself by force or fraud. For she will not answer that she owes nothing, lest she be disproved and gotten the better of, by her crafty accuser: but she will answer, how that her sins are forgiven her by him, unto whom none is able to repay that price, which he laid down for us, who owed nothing. 
a Plainly, right down Prayer for the dead had still exceptions taken to it. St. Cyrill Caiech. 5 I know many will ask what good doth it to Souls? And they ever joined Alms to their Prayers. Wilt thou honour the dead? Do Alms deeds to the poor for them. Chrrsost. Hom. 61. in joan. But the Priest that sings the di●ge etc. hath now robbed the poor of that.  Let her rest therefore in peace together with her husband, before, or after whom, she had never any: whom she obeyed; through patience bringing forth fruit unto thee, that she might win him unto thee. And inspire, O Lord my God, inspire thy servants, my brethren, thy sons, my masters (whom with voice, and heart, and pen I serve) that so many of them as shall read these Confessions, may at thy Altar 
b Me desired not to have her prayed for, but Commemorated at the Altar Himself in his Enchiridion cap. 10 teaches, that such as were very good (and so he thought his Mother) needed but Thanksgiving at the Al●ar for them. To those that were very evil, neither Prayers, Sacrifice, nor Alms, could do good.  remember Monica thy handmaid, together with Patricius, her sometimes husband, by whose bodies thou broughtest me into this life, though how I know not. May they with devout affection be mindful of these parents of mine in this transitory light, and of my brethren that are, under thee our Father in our Catholic Mother: and of those who are to be my fellow Citizens in that eternal jerusalem, which thy people here in their pilgrimage so sigh after even from their birth, unto their return thither. That so, what my mother in her last words desired of me, may the more plentifully be performed for her in the prayers of many; as well by means of my Confessions, as of my prayers.   
The end of the Ninth Book.   

Saint Agustines' Confessions. The tenth Book.  

CHAP. 1. The Confessions of the heart.  
1 LEt me know Thee, O Lord, who knowest me: let me know thee, 
1 Co. 13. 12  as I am known of thee. O thou the virtue of my soul, make thy entrance into it, and so fit it for thy self, that thou mayst have and hold it without spot 
Eph. 5. 27.  or wrinkle. This is my hope, and therefore do I now speak; and in this hope do I rejoice, when at all I rejoice. As for other things of this life, they deserve so much the less to be lamented, by how much the more we do lament them: and again, so much the more to be lamented, by how much the less we do lament them. For behold, thou hast loved truth, and he that does so, cometh to the light. This will I publish before thee in the confession of my heart; and in my writing, before many witnesses.   

CHAP. 2. Secret things are known to God.  
1. ANd from thee O Lord, unto whose eyes the bottom of man's Conscience is laid bare, what can be hidden in me though I would not confess it? For so should I hide thee from me, not myself from thee. But now, for that my groaning is witness for me, that I am displeased with myself: thou shinest out unto me, and art pleasing to me, yea desired, and beloved of me: and I will be ashamed of myself, yea I will renounce mine own self, and make choice of thee; and never may I please thee, nor myself, but in thee.  
2. Unto thee therefore, O Lord, am I laid open, what ever I am, and with what fruit I may Confess unto thee, I have before spoken. Nor do I it with words and speeches of the body, but with the expressions of my very soul, and the cry of my thoughts, which thy care only understandeth. For when I am wicked then to confess unto thee, is no other thing but to displease myself: but when I am well given, to confess unto thee, is then no other thing, but not to attribute this goodness unto myself: because it is thou, O Lord, that blessest the Just, but first thou justifiest him being wicked. My Confession therefore, O my God, in thy sight, is made unto thee privately, and yet not privately: for in respect of noise, it is silent, but yet it cries aloud in respect of my affection. For neither do I utter any thing that is right unto men, which thyself hath not before heard from me: nor caused thou hear any such thing from me, which thyself hath not first said unto me.   

CHAP. 3. The Confession of our ill deeds, what it helps us.  
1. What therefore have I to do with men, that they should hear my Confessions; as if they could cure all my infirmities? A curious people to pry into another man's life, but slothful enough to amend their own. Why do they desire to hear from me, what I am; who will not hear from thee, what themselves are? And how know they, whenas they hear myself confessing of myself, whether I say true or no; seeing none knows what is in man, but the spirit of man which is in 
1 Cor. 2. 11  him? But if they hear from thee any thing concerning themselves, they cannot say, The Lord lieth. For what else is it from thee to hear of themselves, but to know themselves? and who is he that knowing himself, can say, It is false, unless himself lies? But because Charity believeth all things; (that is to say, amongst those whom by knitting unto itself it maketh one) I therefore, O Lord, do so also confess unto thee, as that men may hear: to whom though I be not able to demonstrate whether I confess truly; yet give they credit unto me, whose ears charity hath set open unto me.  
2 But do thou, O my most private Physician, make apparent unto me, what fruit I may reap by doing it. For the confessions of my passed sins (which thou hast so given and covered, that thou mightest make me happy in thee, in changing my life by thy saith and Sacrament) whenas they are read and heard, they stir up the heart that it may not sleep in despair, and say, I cannot; but keep itself wakeful in the love of thy mercy, and the sweetness of thy grace: by which any weak persons is made strong, who is by it made guilty to himself of his own infirmities. As for these that are good, they take delight to hear of their passed errors, (those I mean, that are now freed from them:) yet are they not therefore delighted because they are errors; but for that they having so been, are not so now.  
3. With what fruit, O Lord my God, to whom my conscience, (more secure upon the hope of thy mercy, then in her own inocency) maketh her daily confession, with what fruit I beseech thee, do I by this Book before Thee also confess unto men, what at this time I yet am, not what I have been? For, as for that fruit, I have both seen & spoken of it but as for what I now am, behold, in the very time of the making of these Confessions; diverse people both desired to know it: both they that personally know me, and those also that did not; they that had heard any thing either from me, or of me: but their care over-heares not my heart, wherever, or whatever I be. They are desirous therefore to hear me confess what I am within; whither neither their eye, nor ear, nor understanding is able to dive; yet do they desire it, though they be tied to believe me, not able to know me, because that Clarity (by which they are made good) says unto them, that I would never belie myself in my Confessions. And 'tis that Charity in them, which gives credit to me.   

CHAP. 4. Of the great fruit of Confession.  
1. But to what end would they hear this? do they desire to congratulate with me, when as they shall hear how near (by thy grace) I am now come unto thee? and to pray for me, when shall they once hear how much I am cast behind by mine own heaviness? To such will I discover myself: for it is no mean fruit, O Lord my God, to cause many to me thanks unto thee, and be entreated for us, by many. Let the friendly mind of my brethren love that in me, which thou teachest is to be loved: and lament in me, what thou teachest is to be lamented: Let the mind of my brethren, not that of the stranger, not that of the Strange children, whose mouth talketh 
Ps. ●●4: 11.  of vanity, and their right hand is a right hand of iniquity; but that of my brethren who when they approve of me, do also rejoice for me; and when they disallow me, are sorry for me: because that whether they allow, or disallow me, yet still they love me. To such will I discover myself: they will have a respect to my good deeds, and sigh for my ill. My good deeds are thine appointments, 
a Where be Merits then? This is right Protestant divinity.  and thy gifts: my evil ones, are my own faults, and thy judgements. Let them receive comfort by the one, and sigh at the other: Let now both thanksgiving and bewailing ascend up into thy sight, out of the hearts of my brethren, which are thy Censers.  
2. And when thou, O Lord, art once delighted with the Incense of thy holy Temple, have mercy upon me according 
Psal. 51. 1.  to thy great mercy, for thine own names sake: and at no hand giving over what thou hast begun in me, finish up what is imperfect. This is the fruit of my Confessions; not of what I have been, but of what I am: namely, to confess this not before thee only, in a secret rejoicing mixed with trembling; and in a private sorrow fullness, allayed with hope: but in the cares also of the believing sons of men, sharers of my joy, and partners in mortality with me; my fellow Citizens, and fellow Pilgrims: both those that are gone before, and those that are to follow after me, and those too that accompany me along in this life.  
3. These are thy servants, my brethren; those whom thou willest to be thy sons, my masters; whom thou commandedst me to serve, if I would live with thee. But this thy saying were to little purpose, did it give the command only by speaking, and not go before me in performing. This therefore I now do both in deed and word: this I do under thy wings; and that with too much danger, were not my soul sheltered under thy wings, and my infirmity known unto thee. I am but a little one; but my Father liveth for ever, and my Protector is fit for me. For 'tis the very same he that begat me, and that defends meet for thou thyself art all my goods; even thou, O omnipotent, who art present with me, and that before I am come unto thee. To such therefore will I discover myself, whom thou commandest me to serve: not discovering what I have been, but what I now am, and what I am yet. But I will not judge myself. Thus 
1 Cor: 4. 3.  therefore let me be heard.   

CHAP. 5. That man knoweth not himself throughly: and knows not God but in a glass darkly.  
1. But thou, O Lord, dost judge me: because, that although No man knows the things of a man but the spirit 
1 Cor 2. 11  of man which is in him; Yet is there some thing of man, which the very spirit of man that is in him, knoweth not. But thou knowest all of him, who hast made him. As for me, though in thy sight I despise myself, accounting myself but dust and ashes; yet know I something of thee, which I know not of myself. For surely, now we see through a glass darkly, not 
1 Cor. 13. 12.  face to face as yet: so long therefore as I be absent from thee, I am nearer unto myself 
● Cor. 5. 6.  then unto thee; and yet know I thee not possible to be any ways violated: whereas for myself, I neither know what temptations I am able to resist, or what I am not.  
2. But there is hope, because thou art faithful, who 
1 Cor. 10 3.  wilt not suffer us to be tempted above that we are able: but wilt with the temptation also make a way to escape, that we may be able to bear it. I will confess therefore; what I know by myself I will confess, yea and what I know not. And that, because what I do know by myself, by thy showing it me, I come to know it: and what I know not by myself, I am so long ignorant of, until my darkness be made as the Noonday 
Ps. 139. 1  in thy sight.   

CHAP. 6. What God is, and how known.  
1. NOt out of a doubtful, but with a certain 
Here hath the former Translater neglected this of conscience.  conscience, do I love thee O Lord: Thou hast strucken my heart with thy word, & thereupon I loved thee. Yea also the heaven, & the earth & all that is in them, behold, they bid me on every side, that I should love thee; nor cease they to say so unto all, to make them inexcusable. But more profoundly wilt thou have mercy 
Rom. 9 15.  on whom thou wilt have mercy, and wilt have compassion upon whom thou wilt have compassion: for else do the heaven and the earth speak forth thy praises unto the deaf. What now do I love, whenas I love thee? not the beauty of any corporal thing, not the order of times; not the brightness of 
Here sets he down the Objects and pleasures of the five Senses.  the light, which to behold, is so gladsome to our eyes: not the pleasant melodies of songs of all kinds; not the fragrant smell of flowers, and ointments, and spices: not Manna and honey, nor any fair limbs that are so acceptable to fleshly embracements.  
2. I love none of these things, whenas I love my God: and yet I love a certain kind of light, and a kind of voice, and a kind of fragrancy, and a kind of meat, and a kind of embracement. Whenas I love my God; who is both the light, and the voice, and the sweet smell, and the meat, and the embracement of my inner man: where that light shineth unto my soul, which no place can receive; that voice soundeth, which time deprives me not of; and that fragrancy smelleth, which no wind scatters; & that meat tasteth, which eating devours not; and that embracement clingeth to me, which satiety divorceth not.  
This is it which I love, when as I love my God. And what is this? I asked the Earth, and that answered me, I am not it; and whatsoever are in it, made the same confession. I asked the Sea and the deeps, and the creeping things, and they answered me, We are not thy God, seek above us. I asked the fleeting winds; and the whole Air with his inhabitants answered me, That 
a An old Philosopher  Anaximenes was deceived, I am not thy God. I asked the heavens, the Sun and Moon, and Stars, Nor (say they) are we the God whom thou seekest.  
3. And I replied unto all these, which stand so round about these doors of my flesh; You have answered me concerning my God, that you are not he. And they cried out with aloud voice, He made us. My questioning with them, is my intention: 
b What he means by Intention, see in our Marginal note lib. 7. cap. 1. pag 342. like a Philosopher he puts Intention and Species together. He means, that their having a shape and figure, showed them not to be Gods. This is contrary to the Manichees.  & their answer is their figure and species. And I turned myself unto myself, and said, Who art thou? And I answered, A man: for behold, here is a soul, and a body in me, one without, and the other within. By which of these two, am I to seek my God, whom my body had inquired after from earth to heaven, even so far as I was able to send these beams of mine eyes in ambassage? But the better part is the inner part, unto which all these my bodily messengers gave up their 
c Renunciabant. This he translates, gave place, ignorantly. See our note on lib 7. c. 17. pa. 396  intelligence, as being the Precedent and judge of all the several answers of heaven and earth, and of all things that are therein, who all said, We are not God, but He made us. These things did my inner man kn●w by the intelligence given him by the outer man: And I the inner man knew all this; I the soul, by means of the Senses of the body.  
4. I asked the whole frame of the world concerning my God, and that answered me, I am not He, but He made me. Doth not this corporeal figure guidently appear to all those that have their perfect senses? why then speaks it not 
The 5. outward Senses represent what they see, hear, etc. unto the 3. inward Senses: and then Reason takes the report or intelligence, and makes judgement, and gives direction accordingly. The other Translater is much out here, for want of a very little Philosophy.  the same things unto all? The creatures both small and great do see this corporeal figure well enough, but they are not able to ask any questions of it: because judge Reason is not Precedent over their Senses which are to give up intelligence unto him. But Men are well able to ask that, so they may clearly see the invisible things of God, which are understood by the things that are made. But by inordinate love of them, they make themselves subjects unto them: and slaves are not fit to be judges. Nor will the creatures answer to such as ask of them, unless the askers be able to judge: nor so much as alter their voice, (that is, their outward appearance) if so be one man only looks upon it, and another seeing it, withal inquires of it, so as it may appear one way to this man, and another way to that man: but it appearing the same way unto both, is dumb to this man, but makes answer unto that; Yea verily it speaks unto all; but they only understand it, who compare that voice received from without by the Senses, with the Truth which is within. For Truth says unto me, Neither heaven, nor earth, nor any other body is thy God. This, their very Nature says unto him that looks upon them; There is less bulk in the part of a thing, then in the whole. Now unto thee I speak, O my soul, Thou art my better part: for thou quickenest this bulk of my body, by giving life unto it, which no body can give unto a body: but thy God is the life of thy life unto thee.   

CHAP. 7. God is not to be found by any ability in our bodies.  
1. What is it therefore which I love, when as I love my God? who is He that is above the top of my Soul? By this very soul will I ascend up unto him; I will so are beyond that faculty of mine, by which I am united unto my body, and by which I fill the whole frame of it with life. I cannot by that faculty find my God; for so, the Horse & Mule that have no understanding, might 
Psal. 32. ●.  as well find him; seeing they have the same faculty, by which their bodies live also.  
2. But another faculty there is, not that only by which I give life, but that too by which I give sense unto my flesh, which the Lord hath framed for me: when (namely) he commands the eye that it should not hear, and the care that it should not see: but orders that for me to see by, and this, for me to hear withal; and assigns what is proper to the other Senses severally, in their own seats and offices; which being diverse through every sense, yet I the soul being but one, do actuate and govern. I will (I say) mount beyond this faculty of mine; for even the Horse and Mule have this, seeing they also are sensible in their bodies.   

CHAP. 8. The force of the Memory.  
1. I Will soar therefore beyond this faculty of my nature, still rising by degrees unto Him, who hath made both me and that nature. And I come into these fields and spacious palaces of my Memory, where the treasures of innumerable forms brought into it from these things that have been perceived by the senses, be hoarded up. There is laid up, whatsoever beside we think, either by way of enlarging or diminishing, or any other ways varying of those things which the sense hath come at: yea, and if there be any thing recommended to it, and there laid up, which forgetfulness hath not swallowed up and buried. To this treasury when ever I have recourse, I demand to have any thing brought forth whatsoever I will; whereupon some things come out presently, and others must be longer enquired after, which are fetched (as it were) out of some more secret receptacles: other things rush out in troops; and while a quite contrary thing is desired and required, they start forth, as who should say, Lest peradventure it should be we that are called for. These I drive away with the hand of my heart, from the sight of my remembrance; until that at last be discovered, which I desire, appearing in sight, out of its hidden Cells. Other things are supplied more easily and without disorder, just as they are desired: former notions giving way to the following by; which giving way are they laid up again, to be forthcoming whenever I will have them. Which is altogether, whenas I repeat any thing by heart.  
2. There are all things distinctly & under general heads preserved, according to the several gates that each notion hath beene-brought in at: as light (for example) & all colours and forms of bodies, brought in by the Eyes: and by the Ears all sorts of Sounds: and all Smells by the Nostrils; all tastes by the gate of the Mouth: and by the sense which belongs to the whole 
a The Touch, which hath no proper Sea● or Organ, as the other 4 Senses have, but is diffused all the body over.  body, is brought in whatsoever is hard or soft; whatever is hot, or cold; whatever is smooth or rugged, heavy or light, in respect of the body, either outwardly or inwardly. All these doth that great Receipt of the memory take in, which are to be forth coming, and to be called for again, whenas need so requireth. And there be, I know not what, secret and unexpressable nooks in it; seeing all these notions of things each by his own Port, enter into it, and are there laid up in it. And yet do not the things themselves enter the Memory; only the Images of the things perceived by the Senses, are ready there at hand, when ever the Thoughts will recall them.  
3. Which Images who can tell how they come to be form, notwithstanding it plainly appears by which of the Senses each hath been fetched in and locked up? For even whilst I dwell in the darkness & silence; yet into my memory can I draw colours, if I please, and can discern betwixt Black and White, and what others I desire. Nor yet her Sownds break in, and disturb that notion drawn in by mine eyes, which I am now considering upon: seeing these Sounds be in the memory too, and laid up in secret, as it were apart by themselves; and I can call for them if I please, and they present themselves to me at an instant. And though my tongue be quiet, and my throat silent, yet can I sing as much as I will; nor do the Images of those colours which notwithstanding be then there, now encroach and interrupt me, when another piece of treasure is called for which came in by the ears. And thus all other things, brought in and laid up by other of the senses, do I call to remembrance at my pleasure. Yea I discern the breath of lilies from that of violets, though at the instant I smell nothing: and I prefer honey before sweet wine, smooth before rugged; though at that time I neither taste, nor handle, but remember only. All this do I within, in that hugy roomthynesse of my memory.  
4. For there have I in a readiness, the heaven, the earth, the sea, and whatever I can think upon in them, besides those which I have forgotten. There also meet I with my self, I recall my self, what, where, or when I have done a thing; and how I was affected when I did it. There be all what ever I remember, either upon mine own experience, or others credit. 
b Of this sentence my Translater hath made very able Nonsense.  Out of the same store do I myself compare these and these likelihoods of things; either of such as I have made experience of, or of such as I have barely believed upon experience of some things that be passed: and by these do I compare actions to come, their events and hopes: and upon all these again do I meditate, as if they were now present. I will do this or that (say I to myself, in that great receipt of my soul) and this or that shall follow upon it. Oh that this would come to pass, or that! God would deliver us from this or that. Thus talk I to myself: which when I speak of, the Images of all the things that I do speak of, are present, all out of the same treasury of my memory; nor could I talk of any of these things, were the Images wanting.  
5. Great is this force of memory, excessive great, O my God a large and an infinite roomthynes, who can plummet the bottom of it? yet is this a faculty of mine, and belongs unto my nature: nor can I myself comprehend all that I am. Therefore is the mind too straight to contain itself, not of capacity 
b Here he leaves out what he could not construe.  enough to hold there, what should be there. Is the memory therefore without the mind, or rather is it not within it? how then is not the mind sufficient to contain all itself?  
6. A wonderful admiration surprises me, and an astonishment seizes me upon this: that men go abroad to admire the heights of mountains, the lofty billows of the sea, the long courses of rivers, the vast compass of the Ocean, and the circular motions of the stars, and yet leave themselves unadmired. And that more is, all these things which I spoke of, I did not then see then with mine eyes; yet could I not have spoken of them, unless those mountains & billows, and Rivers, and stars, which I have seen, and that Ocean which I believe to be, I had already seen inwardly in my memory, yea with such vast spaces between, as if I had verily seen them abroad. Yet did not I swallow them into me by seeing, when as with mine eyes I beheld them: Nor are the things themselves now within me, but the Images of them only. And I distinctly know by what sense of the body, each of these took impression in me.   

CHAP. 9 The memory of diverse Sciences.  
1. ANd yet is not this all, that this unmeasurable capacity of my memory bears in mind. Here also be all these precepts of those liberal Sciences as yet unforgotten; couched as it were further off in a more inward place, though properly no place: nor is it the Images 
a Here by putting in of Only, he quite mars the sense.  of the precepts which I bear, but the Sciences themselves. For, what Grammar, or Logic is, how many kinds of Questions there be, whatsoever of all these I know, 'tis in such manner in my memory, as that I have not merely taken in the Image, and left out the thing, as though the noise of it having sounded, is again vanished, like a voice left in the care by the 
b Sicut vox impressa, per oures vestigio quo quasi sonaret, cúm iam non sonaret The former Translateris lost; makes a mere noise only. Vestigium is that impression, scale or mark, that a thing leaves behind it, which in Songs, Musicians call the Air. The print of the hare's foot, is the vestigium to the dog's eye; but the sent left in it, is the vestigium to his nose. The memory (that is the bearing still in mind) needs not this: but 'tis the remembering or the recalling to memory that needs this vestigium, to discourse and hunt upon, for recovery of the lost notion.  air of it, whereby it was to be called into memory, again, as if it now presently sounded, whenas indeed it doth not sound. Or like an Odour, even while it passes away and is fanned into wind, does affect the smelling; whence it conveys the Image of itself into the memory, which remembering, we smell over again: or like meat, which verily in the belly having now no taste; hath a kind of relish in the memory still: or like any thing that is by touching sensibly felt by the body, which also being taken away, is notwithstanding in our memory imagined by us still. For surely the things themselves are not let in into the memory, but the Images of them only are with anadmirable swiftness catcht in, & in most worderfull cabiners stored up; whence they are as wondersully fetched out again, by the Act of remembering.   

CHAP. 10. Our Senses convey things unto our memory.  
1. But now when I hear that there be three kinds of questions, Whether the thing be? What it is? and of what rature it is? I do indeed hold fast the Images of the sounds, of which those word; be composed, which I alsoknow to be, together with the noise passed in by my ears not to be now in any being at all. As for the things themse lues which are signified by those sounds, I never so much as reached them with any sense of my body, nor ever discerned them otherwise then by my very mind; yet have I laid up not their Images only, but their very selves. Which how they gate in into me, let others tell if they can: I for mine own part have run over all the Cinque-ports of my flesh, but cannot find by which they got in.  
2. For mine eyes they say; that if those Images were coloured, 'twas we than that brought tidings of them. The ears they say, If they gave any sound, than 'twas we gave notice of them. The Nostrils they say, If they had any smell, than they passed in by us. The sense of taste that says, Unless they had a savour with them, never ask me for them. The Touch that says, Were it not a body, I handled it not; and if I never handled it, than I gave no notice of it. Look now, whence and which way got these things into my memory? I for my part know not how. For when I first learned them, I gave not credit to another man's heart, but I took knowledge of them in mine; and approving them for true, I recommended them over unto my heart, there laying them up as it were, where I might fetch them again, whenever I desired. In my heart therefore they were even before I learned them, but in my memory they were not. Where were they then? or wherefore, when as they were spoken of, did I acknowledge them, and affirmed So it is, and it is true, unless because they were already in my memory; though so far off yet, and crowded so far backward as it were into certain secret caves, that had they not been drawn out by the advice of some other person, I had never perchance been able so much as to have thought of them?   

CHAP. 11. The Species 
a The Species be the fore notes or notions of things. Scaliger. And these Species be indeed in the Soul, not diffused throughout all, but seated in the understanding principally Aristotle l. 3. de Anima, cap. 4. which understanding is the Intellective memory.  of things are in the soul.  
1. Wherefore we find, that to learn these things whose Images we suck not in by our Senses, but perceive within by themselves, without Images, as they are; is nothing else, but by meditating to gather together, and by diligent marking, to take notice of those same notions which the memory did before contain more scatteringly and confusedly; that so, being orderly and at hand as it were laid up in the memory, (where before they lurked uncollected and neglected) they may more easily make proffer of themselves unto our intention 
b For Species Intentionales, See the Philosophers See ●●● note upon pag. 3. ●2  now made familiar unto them.  
2. And how many of this kind does my memory still bear in mind which are found out already, and as I said, ready at hand as it were; which yet we are said to have 
a He appears to be of the Platonist mind, and that to Know was nothing but to Remember.  learned and to have known: which if I should give over to call to mind but for some short space of time, they become so drowned again, and so give us the slip, as it were, back into such remote and privy lodgings, that I must be put again unto new pains of meditation, for recovery of them to their former perfection. For other Quarter to retire 
b The brain hath no Cell to put forgotten notions in.  unto they have not: but they must be rallied and drawn together again, that they may be known; that is to say, they must as it were be collected and gathered together from their dispersions: whence the word 
c He means, that to think or meditate upon a note, is to gather together the scattered notions of it.  cogitation is derived. For Cogo & Cogito are of the same form, as Ago and Actito, Facio and Factito. Notwithstanding hath the mind of man so properly laid claim unto this word (Cogitation) as that now, not that which is gathered together in any other place, but in the mind only, (that is drawn together,) is by custom of speech properly now said to be (cogitated or) thought upon.   

CHAP. 12. The Memory of Mathematicians.  
1. THe Memory containeth also the reasons and innumerable laws of Numbers and Dimensions; none of which hath been by any Sense of the body imprinted in it: seeing they have neither colour, nor sound, nor taste nor small, nor feeling. I have heard the sounds of those words by which these things are signified, when as they have been argued upon: but the sounds are of another nature from the things. For the sounds are one way in Greek, and another in Latin: but the things themselves are neither Greek, nor Latin, nor any other Language.  
2. I have likewise seen the lines drawn by Architects, even as small as the thread of a Spider's web; but these are of another kind; they are not the Images of those Dimensions, 
a For the Dimensions were Thick and Broad, but the lines, neither.  which mine eye of flesh showed unto me. He knoweth them, who soever without any thought of heart whatsoever, acknowledges them within himself. I have also perceived even with all the the senses of my body, those numbers which we number; but those numbers by which we make our account, are far different from those numbers which we make our account upon; nor are they the Images of these, and therefore are they divers 
a I read it variae sunt, and not valde sunt as the printed copies have it.  from them. Let him now laugh at me for these things, who understands them not; and I will pity him, whilst he derides me.   

CHAP. 13. The Memory of Affections.  
1. ALL these things I well remember, and how I first learned them do I well remember. Many things most falsely objected against these things, have I both heard, and do yet remember: which though they be false, yet is it not false that I have remembered them; and that I have discerned withal, betwixt these truths and these falsehoods, which are objected against them. And this I remember too; and I perceive myself to discern these things one way now, and remember myself to have oftentimes discerned them otherways, whenas I often thought upon them. That I have therefore understood these things heretofore, do I remember often; and what I now discern and understand, do I lay up in my memory, that hereafter I may remember how I have understood it now. Therefore also do I now remember myself to have remembered; like as if hereafter I shall call to remembrance, that I have been able to remember these things now; it shallbe by the force of my memory, that I shall be able to call it to remembrance.  
2. My Memory contains also the Affections of my mind, not in the same manner that my mind itself contains them, whenas it suffers them: but far another way, like as the force of the 
b Sicut sese habet vis memoriae. This he turns. As that it descendeth only upon the force of the memory.  Memory contains itself. For even then when I am not merry, yet do I remember myself to have been merry heretofore; and when I am not sad, yet do I call to mind my forepast sadness. And that I have been afraid heretofore, I now remember without fear; and I sometimes call to mind a forepast desire, without any desire at all, now. Sometimes on the contrary, in a fit of joy do I remember my forepast sorrow, and in a sad mood, call I to mind the joy that I have sometimes enjoyed.   

CHAP. 14. How, when we are not glad, we call to mind things that have made us glad.  
1. Which is not to be wondered at, if meant of the body; for the mind is one thing, and the body another. If I therefore with joy remember some passed pain of body, 'tis not so strange a thing. But now seeing this Mind is the very same which the memory, (for that when we give command to have a thing kept in memory, we say; Look to it, that you hear this well in mind: and so, when we forget a thing, we say; It was in my mind even now, and, 'tis quite slipped out of my mind, calling the memory the mind:) seeing therefore so it is, how comes this to pass, that when in a cheerful veyn I remember a sad passage, my mind thinking upon joy, and my memory at the same time upon sadness: my mind upon the joyfulness it conceives, is full of joy, and yet my memory upon the sadness that is in it, is not sad; does not the memory perchance belong unto the mind? Who will say so? Doubtless therefore the memory is as it were the belly of the mind; and joy and sadness, like sweet and sour meat, which when they are committed unto the memory, be as it were passed away into the belly; where stowage they may have, but taste none at all. Ridiculous it is to imagine these to be alike; and yet are they not utterly unlike.  
2. But behold, this also bring I out of my memory. whenas I say there be four perturbations of the mind, desire, joy, fear, and sorrow: and how far soever I am able to dispute upon these heads, both by dividing the whole, each into his parts, and by defyning: in my memory find I what to say, and out of my memory do I bring it: yet am I not moved for all this, with any of these Perturbations, whenas by calling them to mind, I do remember them; yea, and before I recalled and meditated them over, n my memory they were, and therefore by calling to mind might they very well be fetched from thence. Perchance therefore, even as meat is by chewing of the Cud, brought up again out of the belly, so by recalling, are these brought up out of the memory. Why therefore does not the disputer perceive the taste of it in the mouth of his Musing? why does not the rememberer feel (I mean) the swiftness of joy, & the bitterness of sorrow? is the comparison unlike in this, that it is not every way the like? Who then would willingly discourse of these subjects, if so oft as we name grief or fear, so oft we should be compelled to be sad or fearful? and yet could we never spoke of them, did we not find in our memory, not the sounds of the names alone according to their Images imprinted in it by the Senses of the body, but even the very notions of the Things themselves which we never received in, by any of the Cinque-parts of our body, but which the very mind itself made sensible of by the experience of its own passions, hath committed unto the memory; or else which the memory hath of itself retained, being never committed unto it.   

CHAP. 15. We remember absent things also.  
1. But whether all this be done by the Images or no, who can readily affirm? For when, for example, I name a Stone, I name the Sun at such time as the things themselves are not before my Senses; yet even then do I conceive the Images of them. I name some bodily pain, yet I do not feel it whenas nothing aches about me: yet for all this, unless the Image were in my memory, I should never know what I said, nor should in discoursing discern pain from pleasure.  
2. I name bodily health; whenas I am found in body, the thing itself is present with me; and yet for all this, unless the Image of health also were fixed in my memory, I could by no means recall into my remembrance, what the sound of this name should signify: nor would sick people know when health were named, what were spoken, unless the Image thereof were preserved by the force of the memory, although the thing itself were far enough from the body. I name some numbers by which we account, and they are in my memory; not their Images, but themselves. I name the Image of the Sun, and that image is also in my memory. Nor do I call to mind the image of that image, but the image itself; that is it which is present with me, whenas I remember it. I name Memory, and I acknowledge what I name. But where do I acknowledge it, but in my memory itself? May the memory itself be present unto itself by its owneimage, or not by itself rather?   

CHAP. 16. There is a memory of forgetfulness also.  
1. When I name forgetfulness, and acknowledge it withal; whence should I acknowledge what to name, did I not remember it? I speak not now of the sound of the name, but of the thing which it signifies: which if I had forgotten, I could never acknowledge what that sound signified. When therefore I remember memory, then is the memory itself present with me 〈…〉: but when I name both forgetfulness and memory too, then is forgetfulness present also. Memory is present by which I have remembered; forgetfulness is present by which I have not remembered. But what is forgetfulness, but a privation of memory? How then is that present for me to remember, which when it is so, I cannot remember? Now, if we remember any thing, we hold it in memory; yet forgetfulness, unless we did remember it, we could never at hearing of the name, acknowledge the thing that is signified by the sound. Forgetfulness is retained in the memory. Present therefore it is, that we might not forget it, which when it is not, we do forget it. Is it to be understood by this, that forgetfulness is not present unto the memory (whenas we remember it) by itself, but by its Image, because of it were present by itself, it would cause us not to remember, but to forget?  
2. Who now shall search out that? who shall comprehend how that should be? For mine own part, Lord, I yet labour upon this, yea and 
A second doubt.  I labour in any self, and am become a soil that requires hard labour and very much sweat. For we are not now quartering out the regions of heaven, or taking the distances of the Stars, or devising where the hinges of the earth should hang. It is I myself that remember, I the Mind. 'Tis then no such wonder, if the knowledge of that be far from me, which I myself am not. But what is nearer to me then myself? Yet lo, am not I able to comprehend the force of mine own memory; no, though I cannot so much as call myself my self, without it. For what shall I say, when I see it so certain that I remember forgetfulness? Shall I say that that is not in my memory, which I remember? or shall I say that forgetfulness is for this purpose in my memory, that I might not forget? Both these are most absurd.  
3. What is to be thought of this third doubt? How can 
A third doubt.  I say that the Image of forgetfulness is kept in memory, and not forgetfulness itself, whenas I do remember it? with what colour may I affirm this also, seeing that when the Image of any thing is imprinted in the memory, 'tis necessary that the thing itself be present first, by which that image may be imprinted? For in this sort do I remember Carthage, and all other places where I have been: thus remember I men's faces also, whom I have seen, and the Reports of the other Senses: 
Nuntiata.  thus do I too, with the health or sickness of the body. For when these object, were present with me, my memory received their images from them; which as ever present, I might look unto and repeat over in my mind, whenever I desired to remember the objects themselves which were absent. If therefore this forgetfulness should be held in memory by means of its image, and not immediately by itself, then plainly, hath itself been sometimes present, that its image might be then taken. But (now) when it was present, how did it write that image in the memory, seeing the property of forgetfulness is, by its presence, to blot out what ever it finds there noted? Well! which way soever it be, notwithstanding that way be past conceiving, and expressing; yet most certain I am, that I do well remember this same forgetfulness, by which whatsoever else we remember, is defaced.   

CHAP. 17. A threefold power of memory.  
1. GReat is this power of Memory; a thing, O my God, to be amazed at, a very profound and infinite multiplicity: and this thing is the mind, and this thing am I. What am I therefore, O my God? What kind of nature am I? A life various and full of changes, yea vehemently insariable. Behold, in those innumerable fields, and dens, and caves of my memory, innumerably full of innumerable kinds of things, brought in, first, either by the Images, as 
1  all bodies are: secondly, or by the presence of the things 
2  themselves, as the Arts are: thirdly, or by certain notions 
3  or impressions, as the Affections of the mind are, which even then when the mind doth not suffer, yet does the memory retain; for that whatsoever is in the mind, is also in the memory. Thorough all these do I run and tumble; myning into them on this side, and on that side, so far as ever I am able, but can find no bottom. So great is the force of memory, so great is the force of this life of man, even whilst he is mortal. 
2   
2. What am I now to do, O thou my true life, my God? I will pass even beyond this faculty 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 now? See, I am now mounting up by the steps of my soul, towards ●hee who dwellest above me. Yea I will pass beyond this faculty of mine which is called memory, desirous to touch thee, so far as thou mayest be touched; and to cleave fast unto thee, where thou art to be laid hold upon. For even the beasts and birds have memory; else could they never find their dens and nests again; nor those many other things which they are used unto: nor indeed could they ever enure themselves unto any thing, but by their memory. I will pass beyond my memory therefore, that I may arrive at him who hath separated me from the fourfooted beasts and the fowls of the air, making me wiser than they: yea I will soar beyond mine own memory. But where shall I find thee, O thou truly good, and thou secure sweetness? But where shall I be able to find thee?   

CHAP. 18. Of the Remembrance.  
1. IF I now find thee without my memory, then am I unmindful of thee: and how shall I find thee, if I do not remember thee? The woman that had lost her great, and sought it with a light; unless she had remembered it, she had never found it. For when it was found, whereby should she have known whether it were the same or no, had she not remembered it? I remember many a thing that I have both lost, and found again: whereby knew I that? even because that when I was seeking for any of them, and somebody asked me, Is this it, or is that it? so long said I no, until that were offered me which I sought for: which had I not remembered (whatever it were) though it were offered me, yet should I not find it, because I could not acknowledge it. And at the same pass still we are, as often as we find what we sought for.  
2. Notwithstanding, when any thing is by chance lost from the eyes, not from the memory (as every visible body) yet the Image of it is kept still within, and is sought for until it be again restored unto the sight: which when it is found, is known again by the Image which is within: Nor do we say that we have found what we have lost, unless we know it again; nor can we know it to be the same, unless we remember it. This was only lost to the eyes, but surely preserved in the memory.   

CHAP. 19 What Remembrance is.  
1. When now the memory itself loses any thing, (as it falls out whenas we forget any thing) and seeks out for the recovery of it; where at last do we search, but in the memory it self? where, if one thing be offered in stead of another, we so long refuse it, until we meet that which we seek for: which so soon as we have met withal, we say, This is it: which we could never do, did we not know it to be the same: and never could we do that, unless we did remember it. Certainly therefore we had forgotten it; yet all of it had not slipped us: but by that part whereof we had some hold, was the lost part sought for; because the memory now feeling that it did not bear about so much of it together, as it had wont to do, and halting as it were upon the may me received in the loss of what it had been used unto; it eagerly lays about to have that made up again, which was wanting. Like as some known man, (either seen or thought on) if having forgotten his name, we study to recover it: what ever name but his comes into our memory, it will not peise in with it; and all, because that name was never used to be thought upon together with that man: which name therefore is so long rejected, until that at length presents itself unto the memory; with which, as having, been acquainted with the knowledge of, it may evenly jump in withal. And from whence does that name present itself, but out of the memory? for when being put in mind by some other man, we know it to be the same, 'tis by virtue of the memory. Nor do we now believe it as any new name, but upon the assurance of our Remembrance, do we allow it to be the same that was named to us.  
But were the name utterly blotted out of the mind, we should not then remember it, when we were again put in mind of it. For we have not utterly as yet forgotten that, which we remember ourselves to have forgotten. That lost notion therefore, which we have utterly forgotten, shall we never be able so much as to seek after.   

CHAP. 20. All men desire blessedness.  
1. HOw then do I seek after thee, O Lord? For when I seek thee, my God, I seek an happy life. I will seek thee, that my soul may live. For my body, that liveth by my soul: and my soul by thee. Which way then do I seek for an happy life? seeing it is not to be found, until I can say It is enough in that place, where I am to say it. How seek I it? Whether by way of Remembrance, as one that had forgotten it, and yet remember myself to have forgotten it? Or, by way of appetite to learn it as a thing unknown; which either I never knew, or at least to have so far forgotten it, as that I do not so much as remember that I have forgotten it? Is 
a Here the other Translater negligently mis-read his copy.  nor an happy life the thing which all desire; and is there any man that some way or other desires it not? But where gate they the knowledge of it, that they are so desirous of it? where did they ever see it, that they are now so enamoured of it? Truly we have it, but which way, I know not: yea, there is a certain other way, which when any hath, he is even then blessed. And some there be, that be blessed in hope. These have it in a meaner kind, than those who are in possession: who yet are much better than such as are neither blessed in deed, nor in hope: which very same men for all this, had they it not in some sort or other, would not so much as desire to be happy; which that they do desire, is most certain.  
2. How they come to know it, I cannot tell: and therefore have they it by, I know not, what secret notice; concerning which, in much doubt I am, whether it be in the memory or no: which if it be, than should we sometimes have been blessed heretofore.  
But whether every man should have been so happy as severally considered in himself, or as in the loins of that 
a Adam  man who first sinned, and in whom we are all dead, and from whom being descended, we are all borne with misery; I now inquire not: but this I demand, whether this blessed life be in the memory, or no? For, never should we love it, did we not know it. We hear the name, and we all confess our desire unto the thing: for we are not delighted with the sound only.  
For when a Grecian hears the name sounded in Latin, he is no ways delighted, for that he knows not what is spoken; but we Latins are delighted with it, even as he is, if he hears it pronounced in Greek: because the thing itself is neither Greek nor Latin, the attaining whereof both greeks and Latins do so earnestly look after, like as the men of other Languages do. Known therefore unto all it is and could they with one voice be demanded, Whether they would be happy or no? without doubt they would all answer, That they would. And this could not be, unless the thing itself expressed by this name, were still reserved in their memory.   

CHAP. 21. We also remember, what we never had.  
1. But is it so in memory as Carthage is to a man that hath seeve it? No. For a blessed life is not to be seen with the eye, because it is not a body. Do we then so remember it, as we do numbers? Neither. For these, he that already hath in his knowledge, seeks not further to attain unto. As for blessed loaf, we have that already in our knowledge, therefore do we love it, and yet desire to attain, that we may be blessed.  
Do we remember it then, as we do eloquence? Nor so. For although some upon hearing of the name, do thereupon call to mind the thing, who yet were never eloquent, and many do it, that desire to be so, whereupon it appears to be already in their knowledge: yet having by their outward Senses observed others to be more eloquent, they are both delighted at it, and desire to be so themselves: notwithstanding, if by their outward notice they had not observed it, they could not have been delighted with it; nor to be eloquent, but that they were delighted with such as were eloquent. But what this blessed life should be, we can by no sense of our body get the experience of.  
2. Or is it so in memory, as the joy is that we remember? perchance so indeed: for my joy I remember even whilst I am sad; like as I do a happy life, even whilst I am unhappy: nor did I ever with any bodily sense either see, or hear, or smell, or taste, or touch that joy of mine: but I found it in my mind, whenever I rejoiced; and the knowledge of it stuck so fast in my memory, that I was well able to call it to remembrance, with contempt sometimes, and with fresh desire other while, even according to the diversity of those things, for which I remembered myself to have rejoiced. For even at unclean thoughts, was I sometimes overioyed; which calling to mind again, I now both detest and curse. And other whiles do I joy at good and honest thoughts, which I call to mind with some desire, although they perchance present not themselves; and therefore again sad at it, do I call to mind my former rejoicing. Where therefore and when had I any feeling of a blessed life, that I should remember, and love, and desire it? Nor is it my desire alone, or of some few beside, but every man verily would be happy; which, unless by some certain knowledge we had notice of, we should not with so certain a will desire it.  
3. But what is this? If two men be asked whether they would go to the wars; one, perchance, would answer that he would, and the other, that he would not; but if both were asked, whether they would be happy, both of them would without all doubting affirm, that they desire it: nor for any other reason would this man go to the wars, and the other not, but to be happy: For perchance, because that as one man rejoices upon this occasion, and another upon that; so do all men agree in their desire of being happy: even as they would agree, it they were asked, whether they desired to have occasion of rejoicing: (this 
b I read, Quod ipsum gaudium; instead of Atque ipsum gaudium; altering the confused interpunctions and poyntings.  very joy being the thing which they call the blessed life:) and that joy, though one man obtains by one means, and another man by another means, yet is this the thing agreed upon that they all strive to attain unto, namely, that they may rejoice: which for that it is a thing, which no man can rightly say, but that he hath had some experience of, being therefore sound in the memory, is it called to knowledge, whenever the name of a blessed life is mentioned.   

CHAP. 22. True joy, is this blessed life.  
1. Fare be it, O Lord, far be it from the heart of thy servant who here confesseth unto thee, far be it from me to imagine, that for every joy that I rejoice withal, I should be made happy. For there is a joy which is not granted unto the ungodly; but unto those only which love thee for thine own sake; whose joy thyself art. And this is the blessed life, to rejoice unto thee, concerning thee, and for thy sake: this is the happy life, and there is no other. As for them that think there is another, they pursue another joy, which is not the true one. However, their mind is not utterly turned aside from some kind of resemblance of rejoicing.   

CHAP. 23. Ablessed life what, and where it is.  
1. IT is not certain therefore that all men desire to be happy, for that those who have no desire to rejoice in thee, (which to do is the only happy life.) do not verily desire the happy life. Surely 
a My MS. reads it Sane in stead of An, without an interrogative. else is the sense imperfect. Gal. 5. 17.  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, do they fall upon that which they are able to do, resting themselves contented therewith: For because, that they are not able to do, they do not will so earnestly, as were sufficient thoroughly to make them able. For I demand of every man, whether they had rather rejoice in the truth, or in the falsehood? They will as little doubt to say, In the truth, as they would to say, that they desire to be happy: For a happy life is a joying in the truth: For this is a joying in thee, who art the truth, O God my light, the health of my countenance, and my God. This is the blessed life that all desire; this life which is only blessed, do all desire to joy in the truth is all men's desire. I have had experience of diverse that would deceive, but not a man that would willingly be deceived. Where therefore gained they the knowledge of this happy life, but even there, where they learned the truth also? yea verily they love this truth, for that they would not be deceived: & whenas they love a happy life (which is nothing else but a joying in the truth) then also do they love the truth: which yet they would not love, were there not some notice of it remaining in their memory.  
2. Wherefore then joy they not in it? why are they not blessed? even because they are more strongly taken up with other things which have more power to make them miserable, then that hath to make them happy, which they remember so little of. For there is a dim glimmering of light yet un-put-out, in men: let them walk, let them walk, that the darkness overtake them not. Why now should truth bring forth hatred, and thy Minister become enemy unto them, whom he preaches the truth unto; when as a happy life is loved; which is nothing else, but a joying in the truth: unless the reason be, because truth is in that kind loved, that all, which love any other thing, would gladly have that to be the truth, which they so love: who, because they would not willingly be deceived, would not therefore be convinced of a falsehood? Therefore do they hate the truth, for the same reason, which they love instead of the truth.  
They love truth when it enlightens them, but they hate it when it reprehends them. For because they would not willingly be deceived, and fain would deceive; do they love it, when it discovers itself unto them; but they hate it, when it discovers them to others. But thus shall it pay them in their own coin; because, those who would not have themselves discovered by it, even those in despite of their teeth shall it uncase; and yet not reveal itself unto them. Thus thus; yea very thus, yea just thus, desires this purblind, this lazy, this slovenly, and this ill-behaued mind of man, to muffle up itself from the view of others; but that any thing should be concealed from it, it desires not But the quite contrary does befall it; for that it cannot lie undiscovered from the truth; but the truth shall be veyld up from it. Yet this mind of man not withstanding, even thus wretched as it is, takes joy rather in truths then in falsehoods. Happy therefore shall it one day be, if no distraction interloping, it shall settle its only joy upon that Truth, by which all things else are true.   

CHAP. 24. That the memory containeth God too.  
SEE now, how I have coursed over all my memory in search of thee, O Lord; and no where could I find thee, without it. Nor have I found any thing at all concerning thee, but what I have kept in memory, ever since the time that I first learned thee: nor have I ever forgotten thee, since the hour I first learned thee; for where I sound Truth, there found I my God who is the truth itself; which from the time I first learned it; have I not forgotten. Since therefore I learnt to know thee, hast thou still kept in my memory: and there do I find thee when ever I call thee to remembrance, and delight myself in thee. These be my holy delights, which thou hast bestowed upon me through thy mercy, which had respect unto my poverty.   

CHAP. 25. In what degree of the memory God is found.  
1. But whereabouts in my memory is thy residence, O Lord? where about there abidest thou? what ki● of lodging hast thou there f●●med for thyself r what manner of Sanctuary hast thou builded for thyself? Thou hast afforded this honour unto my memory, as to reside in it; but in what quarter of it, that am I now considering upon. For I have already passed beyond such parts of it, as are common to me with the beasts, whilst I called thee to mind, (for as much as I found not thee there amongst the Images of corporeal things:) & I proceeded to these parts of it, whither I had recommended the Affections of my mind: nor could I find thee there. Yea I passed further into it, even to the very seat of the mind itself (which is there in my memory, as appears by the minds remembering of itself:) neither wert thou there: for that as thou art not either any corporeal image, no more art thou any Affection of a living man; like as when we rejoice, condole, desire, fear, remember, forget, or whatsoever else we do of the like kind: No nor yet art thou the mind itself; because thou art the Lord God of the mind. Moreover, all these are changed, whereas thou remainest unchangeable over all; who yet vouchsafest to dwell in my memory, even since that first time that I learned to know thee. But why seek I now, in what particular place of my memory thou dwellest, as if there were any places at all in it? Sure I am, that in it thou dwellest: even for this reason, that I have preserved the memory of thee, since the time that I first learned thee: and for that I find thee in my memory, whensoever I call thee to remembrance.   

CHAP. 26. Whereabouts God is to be found.  
1. Where then did I find thee, that I might learn thee? For in my memory thou wert not, before I learned thee. In what place therefore did I find thee, that so I might learn thee, but even in thine own self, far above myself? Place there is none; we go backward and forward, but particular place there is none to contain thee. Every where O truth, art thou Precedent of the Council to those that ask Counsel of thee, and at one dispatch dost thou answer all, yea though they ask thy counsel upon diverse matters. Clearly dost thou answer them, though all do not clearly understand thee. All may advise with thee about what they will, though they always hear not such answer as they desired. He is thy best servant, that looks not so much to heart that from thee, which himself desireth; as he that is willing with that rather, which from thee he heareth.   

CHAP. 27. How God draws us to himself.  
1. TOO late began I to love thee, O thou beatty both so ancient and so fresh, yea too too late came I to love thee. For behold, tho● wert within me, and I out o● myself, where I made search for thee; deformed I, wooing these beautiful pieces of th● workmanship. Thou indeed wert with me; but I was not with thee: these beauties kept me far enough from thee: even those, which, unless they had their Being in thee, should not be at all. Thou called'st, and criedst unto me, yea thou even brakest open my deafness. Thou discoveredst thy beams, and shynedst out unto me, and didst chase away my blindness. Thou didst most fragrantly blow upon me, and I drew in my breath and panted after thee. I tasted thee, and now do bunger and thirst after thee. Thou didst touch me, and I even burn again to enjoy peace thy.   

CHAP. 28. The misery of this life.  
1. When I shall once attain to be united unto thee in every part of me, then shall I no more feel either sorrow, or labour: yea, then shall my life truly be alive, every way full of thee. Whereas now verily, for that whom thou fillest, thou also raisest, am I a burden unto myself, because I am not full of thee. The joys of this my life which deserve to be lamented, are at strife with my sorrows which are to be rejoiced in: but which way the victory will incline. I yet know not. Woe is me O Lord, have pity on me; My sorrows that be bad, are in contention with my joys that be good: and which way the victory will incline, I yet know not. Alas for me, O Lord, have pity upon me. Woe is me; behold, I hide not my wound●: thou art the Physician, and I the Patient: thou merciful, and I miserable; Is not the life of man upon earth a very temptation?  
2. Who is he that would willingly endure troubles and difficulties? These thou commandest to be borne, not to beloved: for no man is in love with the cross which he takes up, though he loves well enough to take it up. For notwithstanding that he rejoices to bear, yea much rather had he that there were no cross for him to bear. In adversity, I desire prosperity, and in prosperity am I afraid of adversity: what middle place now is there betwixt these two, where this life of man is free from temptation? Woe is threatened unto the prosperity of this world again, & again; both for the fear of adversity, and lest our joy should be marred. Woe unto the adversities of this word, again and again, yet woe the third time unto them: and that because of the great desire men have unto prosperity. Adversity therefore being so hard a thing, and which makes 
a Some compies read it Na frangat roler antiam, and others, naufragat.  shipwreck oft times of our patience, is not the life of man a very temptation upon Earth, and that without intermission?   

CHAP. 29. Cur hope is all in God.  
1. NOw is all my hope no where but in thy very great mercy, O Lord my God. Give me patience to endure what thou commandest, and then command what thou wilt. Thou imposest continency upon me; and when I perceived as one 
b Ait quidam The pi●ce quo ●ed 〈…〉 which slight men●t●ning of the Author, he gives us to note, that he did not rank this book of Wisdom among the Canonical Scriptures; nor quoted it as God's word, but man's. One saith St Augustine honours these Apocryphal books oftentimes by quoting them: but does not Canonize them. This same One saith, hath the Popish Translater left out, as seeming too slight a phrase for his uneanonicall Apocrypha.  saith, that no man can be continent, unless thou give it, and that this was a point of wisdom to know whose gift it was. By continency verily, are we bound up and brought into unity with thee; from whom we were scattered abroad into many divisions: for needs must he love thee less, who loves any thing together with thee, which he loves not for thee.  
O thou love, which art ever burning, and never quenched! O charity, my God kindle me I beseech thee. Thou enjoinest me continency: give me what thou commandest, and then command what thou wilt.   

CHAP. 30. The deceitfulness of dreams. 
1 joh. 2. 16.   
1. VErily thou commandest me to contain myself from the lust of the flesh, the lust of the eyes, and the ambition of this world. Thou commandest me also to abstain from carnal copulation; and concerning wedlock thou didst 
a the popish Translater notes, That chaslity is better than marriage. But does that appear by this passage? perchance to those that have the gift of continency (as St. Austen now had) it is indeed, nay it had been a sin for him to have married: but for others, it is better to marry then to burn.  now advise me to a better course, then that was which thou leftest me my free choice in. And because thou gavest it, ●t was obtained, and that before I became a dispenser of thy Sacrament.  
But yet still there live in my memory, (which I have now spoken so much of) the Images of such things, as my ill custom had there fixed; and which rush into my thoughts (though wanting strength) even whilst I am broad waking: but in sleep obey come upon me, not to delight only, but even so far as consent, and most like to the deed doing: yea, so far prevails the illusion of that Image, (both in my soul and in my flesh) as that these false visions persuade me unto that when I am asleep, which true visions cannot do, when I am awake. Am I not myself at that time, O Lord my God? And is there yet so much difference betwixt myself and myself, in that moment wherein I pass from waking to sleeping, or return from sleeping unto waking?  
2. Where is my reason at that time, by which my mind when it is a wake, resisteth such suggestions as these? at which time, should the things themselves press in upon me, yet would my resolution re main unshaken. Is my reason clozed up, together with mine eyes? or is it lulled asleep with the senses of my body? But whence then comes it to posse, that we so often even in our sleep make such resistance; and being mindful of our purpose, and remain most chastely in it, we yield no assent unto such enticements? And yet so much difference there is, as that when any thing hath otherwise happened in our sleep, we upon our waking return to peace of conscience: by the distance of time discovering that it was not we that did it, notwithstanding we be sorry that there is something someway or other done in us. Is not thy hand able, O God almighty, to cure all the discases of my soul, and with a more abundant measure of thy grace, also to quench the lascivious motions of my sleep?  
3. Thou shalt increase, O Lord, thy graces more and more upon me, that my soul may follow myself home to thee, wholly freed of that bird●ly me of concupiscence; that it may no longer rebel against itself, nor may in dreams not only not commit these adult erous uncleannesses, by means of these 
b Imagines animales.  sensual Images, procuring pollution of the flesh, but that it may not so much as once consent unto them. For to hinder that no such fancy, (no not so much as should need any check to restrain it,) do its pleasure in the chaste affection of those that sleep, (not in this life only, but even in this age of youth) is not hard for the Almighty to do, who is able to do above all that we ask or 
Eph. 3. 20.  think. And for this time, in what case I yet am in this kind of naughtiness, have I confessed unto my good Lord; rejoicing with trembling in that grace which thou hast already given me, and bemoaning myself for that, wherein I am still unperfect; well hoping, that thou wilt one day perfect thy mercies in me, even unto a fullness of peace: which both my outward and inward man shall at that time enjoy with thee, whenas death shall be swallowed up in victory. 
1 Cor. 15. 54.    

CHAP. 31. The temptation of eating and drinking.  
1. THere is another evil of the day, which I wish 
Math. 6. 34  were sufficient unto it, that we are fain by eating and drinking to repair the daily decays of our body, until such time as thou destroyest both 
1 Cor. 6. 13  belly and meat, whenas thou shalt kill this emptiness of mine, with a wonderful fullness, and shalt clothe this incorruptible, 
1 Cor. 15. 54.  with an eternal incorruption. Butin this life, even necessity is sweet unto me, against which sweetness do I fight, lest I should be beguiled by it; yea, a daily war do I make, bringing my body into subjection by my fastings; the pinch whereof are by the pleasure I take in it, expelled. Hunger & Thirst verily are painful: they burn up and kill like a fever, unless the physic of nourishments relieve us. Which, for that it is readily to be had, out of the comfort we receive by thy gifts, with which both land and water, and air serve our necessities, are our calamities termed our delicacies. Thus much hast thou taught me, that I am to take my meat, as sparingly as I would do my Physic.  
2. But in the while I am passing from the pinching of emptiness, unto the content of a competent replenishing; does that snare of lickorishnesse, even in the very passage, lie in ambush for me: For that passage between, is a kind of pleasure, nor is there any other way to pass by, but that which necessity constrains us to go by. And whereas health is the cause of our eating and drinking, there will a dangerous lickorishnesse goes along, with health like a handmaid, yea endeavours oftentimes so to go before it, as that I eat that for my teeth sake, which I either say I do, or desire to do, for my health's sake. Nor is there the same moderation in both; for that which is enough in respect of health, is nothing near enough in respect of lickorishnesse: yea very uncertain it is oftentimes, whether the necessary care of my body still requires sustenance, or whether a voluptuous deceivableness, of Epicurism supplies lust with maintenance. And for that this case is uncertain, does my unhappy soul rejoice, & provides it thereby of a protection of excuse: rejoicing for that it cannot now appear what may be sufficient for health; that so under the cloak of health, it may disguise the matter of Epicurism.  
3. These enticements do I endeavour to resist daily: yea I call thy right hand to help me, and to thee do I refer my perplexities; for that I am resolved of no counsel as yet, whereby to effect it. I hear the voice of my God commanding, Let not your hearts be overcharged with 
Luke 21. 34.  surfeiting and drunkenness. As for drunkenness, I am far enough from it, and thou wilt have mercy upon me, that it may never come near me. But full-feeding hath many a time stolen upon thy servant: but thou wilt have mercy upon me, that it may hereafter be put far from me: for no man can be temperate, unless thou give it. Many things thou vouchsafest unto us, which we pray for; and what good thing soever we have received before we pray, from thee have we received it; yea to this end have we already received it, that we might acknowledge so much afterwards. Drunkard was I never: but I have known many a drunkard made a sober man by thee. Thy doing therefore it is, that such should be kept from being drunkards hereafter, who have not been that way faulty heretofore; as from thee it also comes, that those should not continue faulty for ever, who have been given to that vice heretofore: yea from thee it likewise proceeds, that both these parties should take notice, from whom all this proceeded.  
4. I heard also another 
Ezek. 18.  voice of thine, Go not after thine own lusts, and from thine own pleasures turn away thy face. Yea by thy favour have I heard this saying likewise, which I have much delighted in, Neither if we eat, 
1 Cor 8. 8  are we the better; neither if we eat not, are we the worse: which is to say, that neythes shall this thing makes me rich, nor that miserable. Also another voice of thine have I heard. For I have learned in whatsoever state I am, therewith 
Phil. 4. 11, 12.  to be content: and I know how to abound, and how to suffer need. I can do all things through Christ that strengtheneth me. See here 
b He means St. Paul: who spoke this.  a soldier indeed of thy celestial armies; on: not of the same moulds that we are made of: but remember Lord that we are dust, and that of dust thou hast 
Gen. 3.  made man, who was lost and 
Luk. 15. 32  is found. Nor yet could He do this of his own power, because he was of the same dust, him I mean whom I did so heartily love for this, saying by thy inspiration, I can do all things (saith he) through him that strengtheneth me. Strengthen me, that I may be able; give what thou commandest, and command what thou wilt. Even S. Paul confesses to have received, and when he glorieth, in the Lord he glorieth. Another 
c The place is found in Ecclesiasticus 23. 5. 6. which being Apocryph all he quotes not the Author so reverently as he did St. Paul even now: See our note upon cap. 29.  also have I heard begging of thee, Turn from me (saith he) the greediness of the belly. By which it appeareth, O my holy God, that the power is of thy giving, when any thing is done which thou commandest to be done. Thou hast taught me good Father, that Unto the pure, all things are pure; but that it is evil unto 
Titus 1. 15  the man that eateth with offence. And, that every Creature 
Ro. 14. 20  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 
1 Tim. 4. 4.  
1 Cor. 8. 8.  man ought to judge us in meat or drink. And, that he which 
Rom. 14. 13  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 and praise be to thee therefore, my God and Master; even to thee that knockest at the door of mine ears, the enlightener of my heart: do thou deliver me out of all temptation.  
6. It is not any uncleanness in the meat which I fear, but the uncleanness of mine own gurmandizing. I know, that liberty was granted unto Noah, to eat of all kind of flesh that was good for food. That 
Gen. 9 3.  Eliah was fed with flesh: 
1 King 17. 9  that john Baptist, endued with an admirable abstinence, 
Math. 3. 4.  was not polluted by those living creatures the Locusts, which were granted him to feed upon. And on the other side, I know that Esau was deceived by longing after the pottage of 
Gen. 25. 34  Lintels: and that David was blamed by himself for desiring 
2 Sam. 23. 15, etc.  a draught of water: and that our King was tempted, not concerning flesh, but bread; 
Math. 4. 3.  and the people in the wilderness therefore deserved to be reproved, not so much for desiring flesh, but for murmuring against the Lord, out of a lust to liquorish meats. Myself therefore amidst 
Num. 11. 14  these temptations do strive daily against mine own appetite of eating and drinking. For 'tis not of such a nature, as that I am able to resolve to cut myself short of it once for all, and never to touch it afterward, as I was able to do concerning carnal copulation. The bridle of the throat therefore is to be held between a temperate slackness and a stiffness: and who is he, O Lord, that is not some whit transported beyond the lists of necessity? what ever he is, a great man he is; and let him magnify thy name for it. But for mine own part, I am not the man, for that I am a sinner. Yet do I magnify thy name too; yea, and Her makes intercession to thee for my sins, who hath overcome the world; who accounts me among the weak members of his body; because thine eyes have seen my 
Psa. 139. 16  substance being yet unperfect, and in thy book were all my members written.   

CHAP. 32. Of our delight in smelling.  
1. AS for the tempting delight of sweete-smels, I am not too much taken with it. When I miss them, I do not seek them; when I may have them, I do not refuse them: yea always indifferent I am, always to be without them: At least to myself I seem to be, though perchance deceived I may be. For even that natural darkness is much to be lamented, wherein the knowledge of mine own abilities so far lies concealed; as that when my soul makes enquiry into herself concerning her own powers, it conceyves it not safe, too lightly to give credit unto itself; because that what is already in it, l●es many times so closely muffled up, as nothing but experience can reveal it; nor ought any man to be secure in this lift, (which may well be called one continued temptation) whether that he whom it hath been possible of worse to make better, may not likewise of better, be made 
a Hence the Popish Translater observes, That no man can be sure of his soluation. But is that to be proved from this place? St. Austen means, That he best man is not secured from falling in to sin, that's all. But plainly he hath translated ill.  worse again. Our only hope, our only confidence, the only assured promise that we have, is thy mercy.   

CHAP. 33. The pleasures taken in hearing.  
1. THe delights of mine cares verily, have heretofore more strongly inucigled and engaged me; but thou hast brought me off, and freed me. Yet still at hearing of those Ayers which thy words breat he soul into, whenas they are sung with a well tuned and a well-governed voice; I do, I confess, receive a little contentment: not so great though, as that I am enchanted by it, but that I can go away when I please. But yet for all this, that those Ayers may together with these words (by virtue of which they receive life) gain full admission with me; do they aspire to be entertained into a place of no mean honour in this heart of mine. Nor can I scarce afford them a room be fitting for them. At another time forsooth do I seem to myself to attribute more respect unto them than is seemly; yea even whilst together with those sacred ditties I perceive these minds of ours to be far more religiously and zealously 
a The excellent use of Church music skilfully handled.  blown up unto a flame of devotion, whenas these ditties 
He means that as the moods or time of the music be either sad or cheerful, so is sadness or cheerfulness of Spirit Procured. The other Translater hath made no Music here.  are thus sung; then they would have been, had they not been so sung: yea and I perceive withal, how that the several affections of our spirit, according to a sweet variety, have their proper Moods answerable to them in the voice and singing, by I know not what secret familiarity whereof, they be stirred up.  
2. But this contentment of my flesh, (unto which it is not fit to give over my soul to be effeminated:) doth very oft beguile me; when (namely) the sense goes not so respectfully along with the reason, that it can with any patience endure to come behind it; but upon this consideration only, that because Reason for the Senses sake gained admission; therefore would the contentment of the Sense, even run before Reason, and be her leader. Thus in these things I sometimes sin by surprise, but afterwards I find mine own fault. Again at another time through an indiscreet weariness of being inveigled, do I err out of too precise a severity: yea very fierce 
b St. Austen had some Puritanical thoughts now and then, objected to him by fleshly, wisdom, which, reason and devotion presently again put out of him.  am I sometimes, in the desire of having the melody of all pleasant Music, (to which David's Psalter is so often sung (banished both from mine own ears, and out of the whole Church too: yea and the safer way it seemed unto me, which I remember to have been often told me of Athanasius Bishop of Alexandria, who caused the Reader of the Psalm to sound it forth, with so little warbling of the voice, as that it was nearer to pronouncing, then to singing.  
3. Notwithstanding so often as I call to mind the tears I shed at the hearing of thy Church-songs, in the beginning of my 
a His mother bred him up in the true faith: then the Manichees corrupted him; from whom he was newly now reovered.  recovered faith; yea and at this very time, whenas I am moved, not with the singing, but with the thing sung, (when namely they are set off with a clear voice and skilfully governed) I then acknowledge the great good use of this institution. Thus float I between peril of pleasure, and an approved profitable custom: inclined the more (though herein I pronounce no irrevocable opinion) to allow of the old usage of singing in the Church; that so by the delight taken in at the ears, the weaker minds may be roused up into some feeling of devotion. And yet again, so oft as it befalls me to be more moved with the voice then with the ditty, I confess myself to have grievously offended: at which time I wish rather not to have heard the music. See now in what a perplexity I am! weep with me, and weep for me, O all you, who inwardly feel any thoughts, whence good actions do proceed. As for you that feel none such, these things move not you. But thou O Lord my God, look upon me, harken, and behold, and pity, and heal me thou, in whose eyes I am now become 
a Mihi quaestio factus sum. Quaestio was the tortures used to the Christians by the persecutors: so called, for that they begun with this question, Art thou a Christian? So Saint Cyprian Epist. 9 ●olerastis durissi●●am quae stionem, nec, cessistis supplieijs. And In dolore patientes, in quaestione victores. This the other Translater turns. In whose eyes I know not how I stand. Take which you please.  a torture to myself, and that's the perplexity I languish upon.   

CHAP. 34. The euticements coming in by the eyes.  
1. THere remains the pleasures of these eyes of my flesh, concerning which I am now to make this Confession unto thee; which let the cares of thy temple, those brotherly and devour ears, well harken unto; that with it we may conclude our discourse, concerning the temptations of the lusts of the flesh, which as yet solicit me, groaning earnestly, and desiring to be clothed upon with my house from heaven. Mine eyes take delight in fair forms, and varieties of them: in beautiful and pleasant colours. Suffer not these to hold possession in my soul; let my God rather be Lord of it, who made all these: very good they be indeed, yet is He my good, and not they. Verily, these entice me broad waking every day, nor find I any rest from these sights, as I have had often, when silence was kept after sweet voices. For this Queen of Colours, the light, shedding itself into all whatever we behold, so oft as I enjoy the day light, gliding by mine eye in its varied forms, doth most sweetly inveigle me, wholly busiec about another matter, and taking no notice of it. For it so forcibly insinuates itself, that if at any time it suddenly be withdrawn, it is with much longing looked after again; and if missing too long, it besaddeth the mind. O thou light, which Tobias 
Tob. 4.  beheld, when with his eyes cloazd up, he directed his son the way to life; himself going before with the feet of charity, never misleading him: Or that light which Isaac beheld, when as his 
Gen 27. 1.  fleshly eyes being dim, so that he could not see, he blessed his sons, not able to discern which was which; though in blessing of them, he deserved to have discerned them. Or that light which jacob beheld, when taken blind in his old age, he, with an illuminated heart, in the persons of his own sons, gave light unto the fortunes of the several families of people, 
Gen. 48. 14 etc.  foresignified to be derived from them: and as when he laid his hands upon his grandchilds by joseph, mystically laid across, not as their father by his outward eye corrected them, but as himself by a beam of light from within, wittingly discerned them, This is the light indeed; yea the only light, nor is there any other: aye, and all those are one, who see and love that light. As for this corporeal light which I now spoke of; it 
a Duice dive conduit vitam, etc. This he translates, It blocks up this life of ours in blind affections. Ignorantly deryving Conduit, from Condo, and not from Condio; and negligently misreading Amoribu● (as I guess) for Amatorious Had this discourse of blind men hurt his eye sight?  be-sawces this present life for her blind lovers, with a tempting and a dangerous sweetness: whereas those that know how to praise thee for that light, do spend it O, God all-Creator, in singing thy hymns, and are not taken up from it, in their sleep. Thus desire I to be employed.  
3 These seducements of the eyes do I manfully resist, lest my feet wherewith I am to enter upon my way, should be ensnared; yea and I lift up mine invisible eyes unto thee, that thou wouldst be pleased to pluck my feet out of that snare: yea thou dost ever and anon pluck them out, for they are ensnared. Thou ceasest not to pluck them out; though I entangle myself at every snare that is laid: because thou that keepest Israel, shalt neither 
Psa. 121. 4.  slumber nor sleep. Oh how innumerable toys made by diverse Arts and manufactures, both in our apparel, shoes, vessels and such like works; in pictures also and diverse feigned images, yea and these far exceeding all necessary and moderate use, and all pious significations, have men added to tempt their own eyes withal: outwardly following after what themselves make, inwardly forsaking him by women themselves were made; yea defacing 
a Exterminantes quod facti saint, having before spoken of Images, he here alludes to God's Image which men were made after. This being something hard; the former Translates hath left quite out. wisely, Here perchance St. Austen taxetil the use of pictures of holy things, used in blind devotion by some private m●n of his times. For the Church hitherto knew no ●●●ges.  that Image, in which themselves were once made.  
4. For mine own part, O my God and my beauty, I even therefore dedicate an hymn unto thee, and do sacrifice praise unto my Sanctifier; because of those beautiful patterns which through men's souls are conveyed into their cunning hands; which all descend from that beauty, which is above our souls, which my soul day and night sighed after. But as for these framers & followers of those outward beauties, they from thence derive the manner of liking them, but fetch not from thence the measure of using them. And yet there it is (though they perceive it not) that they might not go too far to seek it, but might preserve their strength only for thee, and not wear it out upon tiring delicates. But for my own part, (who both discourse upon, and well discern these things) I verily bend my steps towards these outward Beauties: but thou pluckest me back, O Lord, thou pluckest me back; because thy mercy is before mine eyes. For I am miserably taken, and thou as mercifully pluckest me back; and that sometimes when I perceived thee not; because I ha●● too earnestly settled my thoughts upon them: and otherwhiles grieved to part with them, because my affections had already cleaved to them.   

CHAP. 35. Of our Curiosity in knowing.  
1. Upon this, another form of temptation assails me; and that many ways more dangerous. For besides that concupiscence of the flesh, which lurketh in the delight of all our Senses and pleasures, (which those that are slanes unto, be mad in love with; those namely, that withdraw themselves far from thee:) there is conveyed into the soul by the same Senses of the body, a certain vain and curious itch; not of delight-taking in the flesh, but of making experiments by help of the flesh; which is masked under the title of Knowledge and Learning. Which, because it is seated in the natural Appetite of Knowing, and that for the attaining of knowledge, the eyes be the principal of all the Senses; is in holy writ called, The lust of 
1 joh. 2. 16  the eyes: For to see, belongeth unto the eyes properly: yet we apply the word of Seeing to other senses also, whenever we employ them towards knowing. For we do not say, Hark how red it is, or smell how white it is; or taste how shining it is; or feel how bright it is; because all these are said to be seen: and yet we say not only, See how it shineth, which the eyes alone can perceive: but we say also, See how it soundeth, See how it smelleth, See how it tasteth, See how hard it is. The general experience of the Senses thereof is it, (as was said before) which is called The lust of the eyes: for that the office of Seeing, wherein the Eyes hold the prerogative, do the other Senses by way of similitude, usurp unto themselves, when-so-ever they make search after any knowledge.  
2. But by this may the difference evidently be discerned, betwixt the pleasure and the Curiosity that be acted by the Senses; for that pleasure affecteth Objects that be beautiful, cleare-sounding, sweete-smelling, savoury-tasted, soft-touching: whereas Curiosity for trial's sake, pries into Objects clean contrary to the former: not to engage itself in the trouble they bring, but merely out of an itch of gaining the knowledge and experience of them. For what pleasure hath it, to see that in a torn carcase, which would strike a horror into a man? and yet if any such be near lying, they all flock to it, even of purpose to be made sad, and to grow pale at it: being afraid also, lest they should see it in their sleep; as if somebody had forced them to go and see it while they were awake, or any report of the fine sight had persuaded them unto it. And thus is it in the other senses also, all which it were too long to prosecute. And out of this disease of curiosity, are all those strange sights presented to us in the Theatre. Hence men proceed to make discovery of those concealed powers of nature (which is beside our end) which does them no good to know, and wherein men desire nothing but to know. Hence proceeds that also, if out of the same outward end of knowing, the magical Arts be made use of to inquire by. Upon this curiosity also even in religion itself, is God tempted; when (namely) certain signs and wonders from heaven are demanded of him: not desired for any saving end, but merely for our experience.  
3. In this so vast a wilderness, so full of snares and dangers; see how many of them I have cut off, and thrust out of my heart, according as thou, O God of my salvation, hast given me the grace to do. And yet for all this, when is the time that I dare boldly say, (so many of this kind of things daily importuning this life of ours:) when may I boldly say, that myself is by no such like thing provoked to look towards it, or out of a vainer desire to covet it? True it is, that the theatres do not now adays carry me away▪ nor do I much now regard to know the courses of the stars; nor hath my soul at any time enquired answers at the Ghosts departed: all sacrilegious compacts I utterly detest. But at thy hands, O Lord my God, to whom I owe all humble and single-hearted service, by what fetches of suggestions hath that spiritual Enèmy deal: with me, to desire some sign?  
4. But 
a This zealous Obtesation is like that in cur Litany By thine Agony etc. had this been thought Conjuring, St. Austen who here detests such compacts, would not, so soon have added it or would have Retracted it?  by our King I beseech thee, and by that country of jerusalem so pure and chasté; that like as any consenting unto such thoughts hath been hitherto far enough from me, so ever let it be further and further. But for the health of any when I entreat thee, the end of my intention then is far different from the former: and thyself doing what thou pleasest in it, givest me the grace, and willingly ever wilt give me, to obey it.  
Notwithstanding, in how many petty and contemptible trifles is this curiosity of ours, daily tempted: and how often, we do slip that way, who is able to recount? How often when people tell vain stories, do we at first bear with them, as it were for fear of giving offence to the weak; and yet by degrees by and by, we willingly give ear to them? I become not the spectator now a days of a dogs coursing of a Hare in the public 
b In Circo  game-place: but if in the field I by chance ride by, such a sport may, per adventure, put me off from some seriouser thought, and draw me after it: not to turn out of the road with the body of my horse, but yet with the inclination of my heart: yea, and didst not thou, by making me see my infirmity on the sudden, give me a private Item; or upon the sight itself, by some contemplation to raise myself towards thee, wholly to despise and pass it by; vaynel should presently be besotted with it.  
5. What shall I say, whenas sitting in mine own house, a Lizard catching flies, or a Spider entangling them in her nets, ofttimes makes me too intentive to them? Because these are but small creatures, is the curiosity in me the less? I proceed hereupon to laud Thee the wonderful Creator & disposer of all; but that is not the occasion of my beginning to be intentive to them. One thing it is to get up quickly, and another thing, not to fall at all. And of such toys, is my life full, and my only hope is in thy wonderful great mercy. For when this heart of ours is made the Receipt of such things, and over-charges itself with the throngs of this superabundant vanity; then are our Prayers thereby often interrupted & distracted; and whilst in thy presence we direct the voice of our heart up unto thine ears; that so important a business is broken off, by I know not what idle thoughts rushing in upon us.   

CHAP. 36. The sin of Pride.  
1. But did I account of this also, amongst such things as are to be contemned? or shall aught bring us back to our hope, but the whole Sum of thy mercy, sith thou it is that hast begun to change us? And in what degree thou hast already amended me, thyself best knowest; who didst first of all rcover me from that burning desire of revenging myself: that so thou mightest the better be favourable unto all my other iniquities, and heal all my infirmities, & redeem my life from corruption, and crown me with thy pity and mercy, and satisfy my desire with good things: even because thou hast kerbed my pride with thy fear, and tamed my neck to thy yoke. Which now I bear, and it is light unto me; because so hast thou promised, and so hast thou made it: and verily so it was, but I knew it not, for that I feared to take it.  
2 But tell me now, O Lord, (thou who only raignest without the ruff of pride; because thou only art the true Lord, who hast no Lord:) tell me; hath this third kind of temptation given me over, or can it altogether forbear me in this life; this namely, To desire to be feared and loved of men, and that for no other end, but that we may receive a private rejoicing in it? which indeed is no true joy. A miserable life this is, and a dishonourable kind of bragging. For hence especially it comes, That men do neither 
james. 4. 6  purely love, nor fear thee. And even therefore too dost then resist the proud, and gonest grace unto the humble: yea, thou thunderest down upon the ambitious designs of this world, and the foundations of the mountains tremble at it. Because now of performing certain effices amongst humane society, it is necessary both to be loved and feared of men, even therefore doth the adversary of our true blessedness lay hard at us, every where spreading his snares of Well-done, well-done; which whilst we too eagerly gather up, we may be unawares taken in them, and brought to disjoint our rejoicing from thy truth, and to settle it i● the deceiving opinions of men; pleasing ourselves with being loved and feared, not for thy sake, but in thy stead: by which device the adversary may make us his own, we being so nearly conformed unto him already; not joined with him in any concord of charity, but into the fellowship of punishment: even of him, who aspired to advance his throne in the North; that people following 
Esay. 14. 1●  him in his wry and crooked ways, and become all darkened and befrozen, might be made his vassals.  
3. But we, O Lord, behold, we are thy little flock; keep thou still the possession of us: stretch thy wings over us, and let us fly under them. Be thou our glorying; Let us be beloved for thy sake, and let thy Word be feared in us. Whoever is ambitious to becommended of men, when thou discommendest him; let him not be defended of men, when thou indgest him; nor delivered, when thou condemnest him. When now a sinner misses of his so cordially desired commendations, and the evil doer hath not the good word of the people; on the contrary, when another man being well spoken of for some good parts which thou hast given him; yet pleases himself better in the hearing of his own praises then in the good parts, for which he is commended: this man also as well as the other, is discommended by thee, even whilst he is commended by men. Yea, better is the commender than the commended: seeing to the one, the gift of God bestowed on man was pleasing: but the other was better pleased with the gift of man, then of God.   

CHAP. 37. Praise and dispraise, how they move us.  
1. Assailed daily we are by these temptations, O Lord; yea we are assaulted incessantly. The furnace we be daily tried in, is the tongue of men. And in this kind also thou commandest us to be continent. Give what thou commandest, and command what thou wilt. Thou knowest what groans my heart, and floods mine eyes, ●end up unto thee for this. For easily can I not discern how cleansed I am, more or less, from this pollution: yea, and do I much fear my secret sins, which thine eyes perceive well enough, though mine cannot. For in other kinds of temptations. I have the ability (such as it is) of thoroughly examining myself: but in this, scarce any at all. For, from the pleasures of the flesh, and from the superfluous curiosity of knowing, I well perceive how much I have gained upon myself, in the refraining of my mind: whenas (namely) I want the things themselves; or the Will, when the things are away; or the necessity, when they are not to be had: for than can I ask myself how troublesome it is unto me more or less, not to have them? But as for riches, which are for this end desired, that they may serve a man in some one of these three 
a The lust of thes eyes, the lust of the flesh, of the pride of 〈…〉 john c. 16.  Concupiscences, or in any two, or all of them; if the soul be not able to discern, whether, when it hath them, it can contemn them; they may be cast aside, that a man may make experience of himself that way.  
2. But for the enabling of ourselves to want praise, and for making trial what we can do in that kind, is it our course to live ill, so desperately and out of all compass, that every body that knows us, may detest us? what madder trick can either be said, or thought of? But now if Praise both useth, and aught to be the companion of a good life and of good works; we ought as little to for go that Company, as this good life. For I neither know, whom I can well be without, or how well or ill contented, unless when he is absent. What shall I therefore confess unto thee in this kind of temptation, O Lord? What, but that I am very much delighted with mine own praises: but yet with the truth, more than with the praises? For were I put to my choice, whether I would play the mad man, or the fool in every thing, and be generally commended for it; or be well settled and most assured of being in the rights, and be generally discommended for it: I see strait what I would choose.  
3. Yet unwilling I am, that the praise given me by another man's mouth, should increase my joy for any good I have; and yet doth praise not only increase it, but dispraise doth diminish it. And when much troubled I am at this hard case of mine, I presently bethink myself of an excuse; which how sufficient it is, God thou knowest, for it leaves me uncertain. And for because thou hast not commanded us Continency alone, that is, from what things we should refrain our love: but justice also; that is, which way we should bestow that love: and, that it is not th● will to have us love thee only, but our neighbour also: do I oftentimes seem unto myself to be delighted with 〈◊〉 proficiency or toward 〈◊〉 of my neighbour, when I 〈◊〉 delighted with the commendations given me by him, that understands what he says; and I am sorry again for this want in him, when I hear him dispraise either that which he understands not, or what is good. For I am sometimes very sorry at mine own praises, when (namely) those things be praised in me, in which I mistake myself, or that lesser and lighter good things in me are more esteemed, then in reason they ought to be.  
4. But how again come I to know this? am I therefore thus affected, because I would not have my commender descent from me in things that concern myself; not for that I am moved with the care of his good, but for that the same good things in me which very well please me, are the more pleasing to me, when they are so also to another? For in some sort I am not then praised, when mine own judgement of myself is not commended: for as much as either those things are praised which please me not at all; or those are too much commended, which please me but a little. Am I therefore uncertain of myself in this matter? Behold, O Truth, in thee I see it; that I ought not so much to be moved at mine own praises, for mine own sake; as for the good of my neighbour. And whether so I be, or not, verily I know not For I know less of myself in this, than Thou dost.  
5. I beseech now, O my God, discover me unto myself, that I may confess unto my brethren who are to pray for me, what I now find myself defective in. Once again let me more diligently ask myself: if so I be moved with the good of my brethren in mine own praises, why then am I less moved at another man's being unjustly discommended then at mine own? Why am I more nettled with that reproach which is cast upon myself, then at that which is cast upon another in my presence, for the same fault? Am I ignorant of this also? or is this it at last that I should now seduce myself, and neither think nor speak what is Truth before thee? This madness put far from me, O lord 
Psal. 141. 5  lest mine own mouth prove the oil of sinners unto me to break my head. I am poor and needy: yet in better case, whilst in my, private groaning I displease myself, and seek for thy mercy; until my wants be supplied, and perfectly made up into such an estate of peace, which the eye of the proud is not acquainted withal.   

CHAP. 38. Virtue is endangered by Vain glory.  
1. THereport of the people's mouths, and our own famously known actions, carry along with them that most dangerous temptation of the love of praise: which, for the advancing of a certain private excellency of our own, endeavours to draw unto itself, the poorly begged voices of the people; And that, at such time too, whenas I say a secret blame upon myself for it: yea, even in that very particular, for which I reprehend it. For with a greater vanity does a man glory oftentimes, of his contemning of vainglory; for which reason he cannot be said to glory, in his contempt of vainglory: for He does not truly contemn it, who inwardly glories at it.   

CHAP. 39 Of Self love.  
1. THere is yet another privy disease in the same kind of temptation, where with such people puff themselves up, as take pleasure in themselves, however other be pleased or displeased; 〈◊〉 in the regarding to please 〈◊〉 ●o●kes. These may please themselves; but thee do they does please highly: not only for pleasing themselves in things not good, as if they were good; but also for so doing in thy gifts as if they were their own: or if as thine, yet as given them for their own merits: or, if also as proceeding from thy mere grace, and not their deservings; yet not as neyghborly rejoicing, but as envying others for it. In all these perils and travels, and others of the like kind, thou seest, O Lord, a trembling of my heart: yea and I well feel my wounds to be by thyself rather cured in me, than not inflicted upon me.   

CHAP. 40. His striving against sin.  
1. WHere hast thou not gone along with me, O thou Truth, teaching me both what to beware, and what to desire; when I once made report unto thee of the survey I had taken of these things below, (so well as I could) & asked thy advice upon them? With my outward senses so well as I might) I took a master of this world; being heedful above all, unto this bodily life of mine, these Senses of mine own. Thence turned I inwardly into the with drawing chambers of my memory, those many fold large rooms, so wonderfully well furnished of innumerable varieties, I considered, and stood amazed; being able to discern nothing without thy help, yet finding none of all the ●●to be thyself. Nor was I the finder of these things, I, who went them over all, and who now laboured to distinguish & to uslew every thing according to its proper worth: taking some things upon the report of my Senses, & working out other things that were of a mixed nature, by way of Dialogue with mine own self; yea and taking particular notice and tale of the 
a The Senses both outward & inward.  Reporters themselves; & anon throughly canvasing over those other things laid up in the large treasury of my memory, storing up some of them there again, and for my use drawing out the rest.  
2. Neither was I myself who did all this, (that is, that ability of mine own by which I did it;) no nor was that ability itself, the same that thou art: for thou art that neversaying light, which concerning all these I still advised with all; what her they were, what they were, and how to be 〈◊〉 they were: For ●ouch heard thee directing and commanding life 〈◊〉 and this I do very 〈…〉. This is delights me; yea and 〈…〉 loose 〈◊〉 what 〈◊〉 necessity ●●ies upon me, unto th●● pleasure have I recourse. For in all these which I thus run over by thy directions, can I not find any one safe place to settle my soul in, but in thy self only; into whom let all my scattered pieces be gathered together; nor let any thing of mine be turned back from thee. At some times thou inwardly infusest into me a delight that I am not usually acquainted with, a ●●ee●●nesse of I know not what kind: which, could it be once perfected in me, it should be I know not what manner of height; which this life shall never arrive unto. But by certain 〈◊〉 some weights a●● I tumbled down again, yea quite swallowed up by mine old wort, and fast holden by it 〈…〉 I bewayre myself ●: yet strongly am luistil h●●d down Such power 〈◊〉 the but then of a bad custom, to overloade a man. In this estate I am able to stay, but unwilling: in the other I would willingly be, but am not able: thus am I miserable in both conditions.   

CHAP. 41. God and a lie cannot stand together.  
1. I Considered therefore the ill-disposed habit of my Sin, in that threefold 
a The lust of the flesh, the lust of the eye, and the pride of life.  concupiscence: and I called thy right hand to my help. With a wounded heart have I beheld thy Brightness, and b●ing beaten back, I said, Who can attain thither? I am cast away 
1 joh. 2. 16  from the sight of thine eyes: Thou art the Truth which sittest precedent over all. Loath I was through my covetousness, to forgo thee; but gladly would I together with thee, have possessed a lie: like as no man there 〈◊〉 desirous to speak safely 〈…〉 that himself may be hindered ●y it from knowing the truth. Verily therefore have I lost thee, because thou vouchsafest not to be enjoyed together with a lie.   

CHAP. 42. Angel's cannot be our Mediators.  
1. WHom could I find to reconcile myself unto thee by? was that office to be undertaken by an Angel? upon what prayers? by what Sacraments? Many a man endeavouring to return unto thee, and being not able of himself; hath, as I here, made trial of this way: but hath fallen into the desire of curious visions; being worthy therefore to be deluded. For they being highminded, have sought thee in the pride of their learning, strutting out rather, then knocking up on their breasts: and so by the agreement of their heart have they drawn unto themselves the Princes of the Air, their fellow conspirators in pride; by whom through the force of Magic, they were decerued, even while they sought for a Mediator, 
b Here my Popish Translater thinks himself subtle in using that distinction (as common as a Cow-path) of Mediators of Intercession (which office he affirms the Angels may have) and of Redemption; which he is content to allow Christ. But St Austen here speaks of none but evil angels: Though the Papists have many Mediators, yet I never thought they would have had The devil and all.  by whom they might be purged: but there was none to be found; For the devil it was, transfiguring now himself into an Angel of light.  
2. Many ways therefore was he able to entice proud flesh, for that himself was not of any fleshly body. For fleshly men were mortal, and sinnefulli; but thou, Lord, to whom they this proud way sought to be reconciled, art immortal, and without sin. A mediator (now) between God and man, must have something like unto God, and something like unto men; lest, that being like unto man in both natures, he should be too far unlike God: or if like unto God in both natures, he should be too far unlike unto men: and so be a Mediator neither way. That deceitful 
The devil  Mediator therefore, by whom in thy secret judgement man's pride deserved to be deluded, hath one thing indeed common with himself to men, and that's Sin: and desires to seem to communicate in another thing with God; that because he is not clothed with any mortality of flesh, he might thereby vaunt himself to be immortal. But for that the wages of sin is death, 
Rome 6.  this hath he common to himself with men, for which he might together with them ●● condemned unto death.   

CHAP. 43. Christ only in the all-sufficient 
a This Title is flat against the new popish distinction above rehearsed: this calls Christ the Intercessor, (that is, Mediator of Intercession, and not Angels. And therefore hath the popish Translater changed Intercessor into Mediator.  Intercessor.  
1. But the true Mediator, whom out of thy secret mercy thou hast showed forth unto the humble; and whom thou sentest, that by his example they might learn the true humility: that 
a 1 Tim. 2. 5  Mediator therefore between God and man, the man Christ jesus, appeared betwixt mortal sinners and the immortal Just One: being mortal as men, and just like God: that because the reward of righteousness is life and peace, he might by his righteousness which was joined to God, make void the death of as many of the wicked, as were by him justified, which death, his will was to have common both to them and him. He was showed forth unto Holy men of old; to the intent that they might be saved, through saith in his passion to come, like as we are through saith of it already passed. For how farforth he was a man, so farforth was he a Mediator: but so farforth as he is the Word, he is not merely midway to God, because he is equal unto God, and God with God; & together with the Holy Ghost one God.  
2. How hast thou loved us, O good Father, that hast not spared thine only Son, but hast delivered him unto death for us wicked men? how hast thou loved us; for whom, He that thought it no robbery to be equal with God, was made subject unto death, even the death of the cross? he that was only free among the 
Phil. 2. 6, 8  dead, that had power to lay 
Psal. ●8. 5.  
john 10, 18  down his life, and power to take it again: for us was he unto thee both the Conqueror, and the Sacrifice: yea and therefore the Conqueror, because the Sacrifice: for us was he unto thee both Priest and Sacrifice: and therefore the Priest, because the Sacrifice: of slaves making us thy children, by being borne of thee, and by becoming a servant unto us. Deservedly therefore is my hope strongly settled upon him; that thou wilt by him cure all my infirmities: even by him that sits at thy right hand, and maketh intercession for us; whereas otherwise, I should despair utterly. For many and great are those infirmities of mine, yea many they are and great; but thy medicine is more sovereign.  
3. Imagine we might, that thy Word was far enough from being united with man; and so despair of ourselves, unless It had been made flesh and dwelled amongst us. Affrighted 
john. 1.  thus with mine own sins & the burden of mine own misery, I cast these thoughts in my heart, bethinking myself of fleeing into the 
b Here the other Translater takes occasion to extol the perfection of eremites that live in the Wilderness. But is this a place fit for that, which shows that St. Austen was forbidden it by God himself?  Wilderness: but thou for badst 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 hence forth cast all my care upon thee, that I may live, and consider the wonderful things, of thy law. Thou knowest both my unskilfulness, and my infirmities; Oh teach me, and heal me. That only Son of thine, in whom are hid all the treasures of wisdom and knowledge, hath redeemed me with his blood. 
2 Cor. 5. 15.  
Col 2. 3●  Let not the proud speak evil of me now; for that I meditate upon the price of my redemption, and do eat & drink and give unto the poor; and being poor myself, desire to be filled by him, amongst those that eat, and are satisfied, and they shall praise the Lord who 
Psal. 32. 26  seek him.   
The end of the tenth Book.   

Saint Augustine's Confessions. The eleventh Book.  

CHAP. 1. Why we confess unto God who knows all.  
CAnst thou that art the Lord of all eternity, be ignorant of what I say unto thee? or dost thou see but for a time, that which passeth in time? To what end then do I lay in order before thee so many ●arrations? not to this end do I it, that thou mightest come to know them upon my relation; but there by to stir up mine own and my Readers devotions towards thee, that we may say all together, Great is the Lord, 
Psal. 96. 4.  and greatly to be praised. Now have I said, and again say it I will, For the love of thy love make I this Confession. For we use to pray also: and yet Truth itself hath said, Your Father knoweth what you have 
Mat. 6. 32.  need of, before you ask. 'tis our affection therefore which we hereby lay open unto thee, while we confess our own miseries, and thy mercies upon us, that thou mightest thoroughly set us free, seeing already thou hast begun to make us leave to be wretched in ourselves and to be happy in thee: seeing thou hast called us, that we may become poor in spirit, and 
Math. 5.  meek, and mournful, and bungry, and thirsty after righteousness, and merciful, and pure in heart, and peacemakers. See, I have told thee many things, such as I could, and such I was desirous to do; because thou desirest first that I should confess unto my Lord God. For thou art good, and 
Psal. 118. 2  that thy mercy endureth for ever.   

CHAP. 2. He sueth to be delivered from his sins and errors, and to be guided unto the true knowledge.  
1. But when shall I be able with the pen of my tongue to set forth all thy Exhortations, and all thy terrors, and comforts, and directions, by which thou hast brought me up to be a Preacher of thy Werd, and a Dispenser of thy Sacrament unto thy people? If I now be able to declare these things to thee in order, the very 
a He alludes to the Hourglasses of 〈◊〉 time, which went by water, as ours do now by ●and.  drops of time are precious with me; and I have long since had a burning desire to meditate in thy law; and by it to confess both my skill and unskilfulness unto thee, the morning light of thy enlightening me, and the relics of darkness in me, so long remaining swallowed up by till infirmity be strength. Nor will I suffer my hours to be squandered away upon any other thing, which I find free from the necessities of refreshing of my body, and the recreating of my mind, and the complying in those offices of service which we owe unto men; yea also which we owe not, and yet pay them.  
2. Give ear unto my prayer, O Lord my God, and let thy mercy hearken unto my petition: because it striveth not to entreat for myself alone, but to be beneficial also to my brethren. Thou seest my heart, that so it is; and that I am ready to sacrifice unto thee the best service of my thoughts and tongue: now give me, what I am to offer unto thee. For I am 
Psal 8●. 1.  poor and needy, but thou art 
Ro 10. 11.  rich to all those that call upon thee; who not distracted with cares thyself, takest the care of all us. From all rashness and lying, do thou circumcise both my inward and my outward lips: Let my chaste delights, be thy Scriptures: let me neither be deceived in them, nor deceived by them. Harken Lord, and have mercy upon me, O Lord my God, O thou light of the blind, and the strength of the weak; yea also the light of those that see, and the strength of the strong; harken thou unto my soul, and hear me crying unto thee out of the Deep. For if thine ears be not with us also in the Deep, whither then shall we go? to whom shall we cry? The day is thine, and the night is 
Psal. 74. 16  thine: at thy back the time passes away.  
3. Afford out of it some spure time, for my meditations upon the hidden things of thy Law; which I beseech thee shut not up when they knock for entrance at it. For in vain it was not, that thou wouldst have so many leaves full of darksome secrets committed unto writing: nor are those Fortests without their Hearts which retire themselves into them, making their range, and walks in them; feeding, lodging, and chewing the Cud in them: Perfect me, O Lord, and reveal them unto me. Behold, thy voice is my joy; yea thy voice exceedeth the abundance of all pleasures. Give me what I love: for verily I do love it; and this love is of thy giving: Forsake not therefore thine own gifts, nor despise 
a Nec herbam tuam spernas sitilentem. ●his he translates, Nor despise thou this withering grass of thine, which thirsteth for the dew of thy Grace. Whereas St. Austen still follows this conceie of the forest and Hearts, with all alluding to Psa. 42. 1  thou him that thirsteth after thy herbage. Let me confess unto thee whatsoever I shall find in thy books; and let me hear the voice of praise; and let me drink thee up; and let me consider of the wonderful things of thy law: even from the very Beginning; wherein Thou madest the heaven and the earth, unto that everlasting kingdom of thy holy City which is before thee. Have mercy, Lord, upon me, and hear my petition: for it is not I suppose, of the earth; not for gold & siver, or precious stones, or gorgeous apparel, or honours and offices, or the pleasures of the flesh: or necessaries for the body, or for this life of our earthly pilgrimage: all which shall be added 
Mat. 6. 33  unto those that seek thy kingdom & thy righteousness. Behold, O Lord my God, what it is that I now desire. The ungodly have sometimes told me what themselves delight in: but they are not like the delights of thy Law. See now whence my desire proceeds.  
4. See, Father, behold and approve; and let it be pleasing in the sight of thy mercy, that I shall find so much grace with thee, as that the Secrets of thy Word may be opened unto me when I knock. By our Lord jesus Christ thy Son I beseech thee, that man on thy right hand, that Son of man, whom thou hast apppointed a Mediator betwixt thyself and us, by whom thou soughtest us, who little sought for thee: yet didst thou seek us, that we might seek thee, and thy Word by whom thou madest all things, and me amongst them; Thy Only Son by whom thou hast called the believing people unto thee, and me amongst them: by Him I beseech thee, who sitteth at thy right hand, and makes intercession for us, in whom are hid all the treasures 
Col. 2. 3.  of wisdom and knowledge. Him do I seek in thy books: of Him Moses wrote; this he says, this Truth says.   

CHAP. 3. He desires to understand the holy Scriptures.  
1. LEt me hear and understand how thou In the beginning hast made Heaven and Earth. This Moses wrote of; he wrote and passed away, he passed from hence unto thee: for he is not at this present before mine eyes; for if he were, than would I lay hold of him and entreat him, and for thy sake would I beseech him to open these things unto me: yea I would lay mine ears unto his mouth. But should he speak in the 
* Though in Plautus' time the Hebrew were the vulgar language of Africa; and that there be 6. or 7. Hebrew words still to be found in St. Austin's works: yet in those 600. years betwixt Plautus & S. Austen, and by the Romans enforcing the Provinces to learn Latin, we see the Hebrew so disused, and corrupted in Africa, that at the most, the 2 tongues did but agree in most words, as Austen says. l. 2. contra Petilliter. c. 104. which agreemennt yet was not so much, that the natives of Africa could naturally understand Hebrew. The other Translater rather abuses St. Austen then credits him, in affirming him to have skill in Hebrew.  Hebrew tongue, in vain should he beat mine ears, for never should he come near my understanding: whenas if he spoke Latin, I should well enough know what he said.  
2. But how should I know whether he said true or no? and if I could learn this too, should I know it by him? For within me, in that inward house of my thoughts, neither the Hebrew, nor the Greek, nor the Latin, nor any other language, but even Truth itself, and that without any helps of the mouth & tongue, without any sound of syllables should tell me He says true; and myself thereupon assured of it, would confidently say unto that servant of thine, Thou speakest truth. Seeing I have not now the means to confer with Moses, I beg of thee my God (inspired by whom he uttered these truths) I beg of thee, the pardon of my sins: and thou that enabledst that servant of thine to deliver these Truths, enable me also to understand them.   

CHAP. 4. The Creatures proclaim God to be their Creator.  
1 BEhold, the heavens and the earth are already, they proclaim themselves to have been created: for they are changed and altered from what they were. Whereas whatsoever is not made, and yet hath a being, hath nothing in it now, which it had not before: which to have, were indeed to be changed and altered. They proclaim also, that they made not themselues but say, Therefore we are, because we are made: and therefore were we not, before our time was to be, as if we could possibly have made ourselves. Now the evidentnesse of the thing, is this voice of the Speakers. 'Tis thou therefore, O Lord, that madest them: thou who art full of beauty, they being fair also: thou who art good, they also being good, even Thou who hast Being, seeing these have their Being's: yet are they neither so fair, so good, nor are so, as thou their Creator art; compared with whom, they are neither fair, nor good, nor are at all. Thus much we know, thanks to thee for it: yet is our knowledge, in comparison of thine, but mere ignorance.   

CHAP. 5. How the world was made of nothing.  
1. IN the beginning God made Heaven and Earth. But how didst thou make them? and what Engine hadst thou to work all this vast fabric of thine? For thou goest not about it like a fleshly artificer, who shaping one body by another, purposes according to the discretion of his mind, to cast it into such a figure, as in his fancy he seeth fittest by his inward eye. But whence should he be able to do all this, unless thou hadst made him that fancy? and he puts a figure upon some Material, that had existence before; suppose, clay, or stone, or wood, or gold, or other thing: but whence should these materials have their being, hadst not thou apppointed it them? 'tis thou that madest the Artificer his body, thou that gavest a soul to direct his limbs, thou madest the stuff of which he makes any thing; thou madest the apprehension whereby he takes his art, by which he sees in himself what he hath to do. Thou gavest him the Senses of his body: which being his Interpreters, he may from his mind unto his stuff, convey that figure which he is now a working; which is to signify unto his mind again, what is done already; that the mind upon it may ask advice of its Precedent truth, whether it be well done or no. Let all these things praise thee, the Creator of these all.  
2. But yet which way dost thou make them? how O, God, didst thou make heaven and earth? Verily, neither in the heaven, nor on the earth stoodst thou, when thou madest heaven and earth: no, nor yet in the air, or waters, seeing these also belong unto the heaven and the earth. Nor yet standing in the whole world together, didst thou make that whole world; because there was no place where to make it, before it was made, that it might have a Being. Nor didst thou hold any thing in thy hand, whereof to make this heaven and earth: For how shouldst thou come by that, which thyself hadst not made? For what hath any Being, but only because thou art? Therefore thou spakest, and they were made, and in thy Word thou madest them.   

CHAP. 6. He disputes curiously, what manner of Word, the World was created by.  
But how didst thou speak? after the same way that the voice came out of a Cloud, saying, This is 
Mat. 3. 17.  my beloved Son. As for that voice, it was uttered, and passed away, had a beginning and ending; the syllables made a sound and so passed over; the second after the first, the third after the second, and so forth in order, until the last came after all the rest, and silence after the last. By which most clear and plain it is, that the motion of a Creature expressed it, performing thy eternal Will in it, itself being but temporal. And these words of thine thus made to serve for the time, did the outward care give notice of unto the intelligent soul, whose inward ear lay listening to thy eternal Word. But whenas this latter had compared these words thus sounding within a proportion of time, with that eternal Word of thine, which is in the Silence; it said, This Word is far another from that, a very far different Word, these words are far beneath me, nay they are not at all, because they flee and pass away; but the Word of God is far above me, and abides for ever.  
2. If therefore in sounding & passing words, thou spakest that heaven and earth should be made; and that way didst create heaven and earth: then was there a corporeal creature even before heaven and earth, by whose motions measured by time, that voice took his course in time. But there was not any creature before heaven and earth; or if there were, surely than thou didst, without such a passing voice create that, whereof thou mightest make this passing voice, by which thou wert to say the word, Let the heaven and the earth be made. For whatsoever that were, of which such a voice were to be made, unless by thyself it were made, it should not at all have any being. That a body therefore might be made, by which these words might be made; by what word of thine was it commanded?   

CHAP. 7. The Son of God is the Word coeternal with the Father.  
1. THou callest us therefore to understand the word, who is God, with thee God: which word is spoken unto all eternity, and in it are all things spoken unto everlasting. For never is that finished which was spoken; or any other thing spoken after it, that so all may come to be spoken: but all are spoken at once, and unto everlasting. For otherwise there should be time and alteration; and no true eternity, no true immortality. Thus much I know, O my God, thanks to thee therefore. This I know, as I confess to thee, O Lord; yea he knows and blesses thee as I do, whoever is not unthankful to thy assured Verity.  
2. We know, Lord, we know; that in as much as any thing is not now, what sometimes it hath been: or is now, what heretofore it hath not been, so far forth it is borne, and dies. Nothing therefore of thy Word doth retire, and come in place again: because it is truly immortal and eternal. And therefore unto thy Word coeternal unto thyself, thou dost once and for ever say all that thou dost say; and it is made, whatever thou sayest shall be made. Nor dost thou make it otherwise then by saying: and yet are not all things made together, or everlasting, which so thou makest by saying.   

CHAP. 8. The Word of God is our teacher in all.  
1. Why I beseech thee, O Lord my God, is this so? Verily I see it after afort; but how to express it, I know not, unless thus it be: namely, that whatsoever begins to be, and leaves off to be, begins then, and leaves off then, when in thy eternal reason it is resolved, that it ought to have begun or left off: in which Reason nothing does either begin, or leave off. That Reason is thy Word, which is also the Beginning, 
john. 8. 25.  the same that likewise speaks unto us. Thus much said it in the Gospel, by our Lord's humanity: and so much sounded outwardly in the ears of men, to the intent it might be believed and sought for inwardly, and found in the eternal verity; where that good and only Master taught all his Disciples. There Lord, hear I thy voice speaking unto me; because he there speaks unto us, who teacheth us; but he that doth not teach us, though he does speak, yet to us he speaketh not.  
2. And who now is able to teach us, but the unalterable Truth? seeing that when we receive any admonishment from a mutable creature, we are but led along unto that unalterable Truth: where we learn truly, while we stand to hear Him, rejoicing 
john. 3● 29  greatly because of the Bridegroom's voice: and return ourselves back to that Truth, from whence we are derived. Which is therefore the beginning, because unless it should remain firm, there should not, when we erred, be any certainty whither to turn ourselves unto. Now when we return from error, it is, by knowing (verily) that we do return: and that we may know, he teacheth us; because he is the Beginning, and speaketh unto us.   

CHAP. 9 How the Word of God speaketh unto the heart.  
1. IN this Beginning, O God, hast thou made heaven and earth, namely, in thy Word, in thy Son, in thy Power, in thy Wisdom, in thy Truth; after a wonderful manner speaking, and after as wonderful a manner making. Who is able to comprehend it? Who can declare it? What is that which shines thorough me, and strikes upon my heart without hurting it? at which I tremble with horror, and yet burn with love? I tremble, in as much as I am unlike unto it; I burn in as much as I am like it.  
2. 'tis Wisdom, Wisdom it is which thus shines into me; even breaking thorough my Cloudynesse: which yet again overshadowes me now frequently fainting; even under the gross fog and heavy load of mine own pains. For my strength is pulled so low 
Psal. 30.  in this poor case of mine, as 
Psal. 102  that I am not able to endure that which should be for my good; till thou, Lord, becoming favourable to all mine iniquities, pleasest to heal my diseases. For thou also shalt redeem my life from corruption, and shalt crown me with loving kindness and tender mercies: 
Psal. 103. 4 5.  yea thou shalt satisfy my desire with good things, because my youth shall be restored like an Eagles. For by hope we are 
Rom. 8. 28  saved: wherefore we through patience await for thy promises. Let him that is able, hear thee inwardly discoursing to him: For my part, in the words of thine Oracle will I boldly cry out, How 
Psal. 104 ●4  wonderful are thy works, O Lord, in Wisdom hast thou made them all; and this wisdom is that Beginning: and in that Beginning hast thou made heaven and earth.   

CHAP. 10. God's Will knows no beginning.  
1. Lo, are they not full of their old leaven, which demand of us, How did God employ himself before he made Heaven and Earth? For if he were unemployed (say they) and did no work, why the● does he not now from hence forth, and for ever abstain from working, like as heretofore he did? For did any new motion rise up in God, and any new Will to make a creation, which he had never made before? how can there be a true eternity, where then rises up a new will, which was not there before? For the will of God is not a creature, but before every creature; seeing that nothing could have been created, unless the will of the Creator had been before it.   

CHAP. 11. God's eternity not to be measured by the parts of time.  
1. THe Will of God therefore is belonging unto his Substance. And if aught be newly risen up in God's Substance, which was not there before; then cannot that Substance be truly said to be Eternal. Again, if the Will of God had meant from eternity that there should be a Creation, why also was not that Creation from all eternity? They that prate thus, do not yet understand thee, (O thou Wisdom of God, thou light of our Souls) they understand not yet how these things be made: which by thee, and in thee are made: yea they strive to relish eternal things, though their heart be flickering hitherto between the motions of things partly passed, and partly to come, and be very uncertain hitherto.  
2. Who is able to hold it hard to, and so to fix it, that it may be settled a while, and a little catch at a beam of light, from that ever-fixed eternity, and to compare it with the Times which are never fixed, that it may thereby perceive how there is no comparison between them: and how that a long time cannot be made long, but out of a many motions still passing on wards, which cannot at the same instant be drawn all together: and that all this while in the eternal nothing is flitting, but all at once present; whereas no time is all at once present: and that he may perceive all time passed, to be driven away by time to come; and all time to come, to follow upon the passed: and that all both passed and to come, is made up, and flows out of that which is always present? Who now shall so hold fast this heart of man, that it may stay, and see, howthat Eternity ever still-standing, gives the word of command to the times passed or to come, itself being neither passed nor to come? Is this hand of mine able peradventure to make stay of this heart? or is the hand of my mouth by any persuasions able to bring about so important a business?   

CHAP. 12. What God did before the Creation of the world.  
1. SEE, I now return answer to the demand, 
a See Chap 10.  What God did before he made heaven and earth? But I will not answer so as one was said to have done merrily (to break the violence of the question:) God was a preparing hell (saith he) for those that would pry into such profound mysteries. 'tis one thing to look what God did, and another thing to make sport. This shall be none of my answer; rather had I answer that I know not, what indeed I do not know, then answer so, as may make him laughed at, that asked such high questions; and the other commended, that returned so false an answer. But this I say, O our God, Creator 
b I read it Creator, & not Creatorem: and lay this sentence into the following, putting a Colon in stead of a Period.  of every creature: and if under the name of heaven and earth, every creature be understood; then I will boldly say; That before God made heaven and earth, he did not make any thing. For if he did, what did he make but a creature? And would to God I knew whatsoever I desired to know, to mine own profit, as well as I know this, That no creature was made, before there was made any creature.   

CHAP. 13. That before those times which God created, there was no time.  
1. IF any giddy brain now should wildly roave over the images of forepassed times, and wonder with himself, that thou the God omnipotent and All-creator, workmaster of heaven and earth, didst if or innumerable ages forbear to set upon such a work, before thou wouldst make it: let him wake himself and consider well; how that he wonders at mere faife conceits. For how should such innumerable ages pass over, which thou madest not; thou being the Author and Creator of all ages? or what times should these be, which were not made by thee? or, how should they pass over, if so be they never were? Seeing therefore thou art the Creator of all times; if any time had passed before thou madest heaven and earth; why then is it said, that thou didst rest from thy work? For that very time didst thou make: nor could there any time pass over, before thou hadst made those times. But if before heaven and earth there were no time, why is it then demanded, what thou Then didst? For there was no THAN, when as there was no time. Nor dost thou in Time, precede Time: for so thou shouldest not precede all Times.  
2. But thou goest before all time passed, by the high advantage of an ever-present Eternity: and thou goest beyond all times to come, even because they are to come; seeing that they shall no sooner come, but they shall be passed: whereas thou art still 
Psal. 101. 27  the same, and thy years fail not. Thy years neither go nor come; whereas these years of ours, do both go and come, that (in their order) they may all come. Thy years are in standing all at once, because they are still at a stay: nor are those that go, thrust out by those that come, for that they pass not away at all; but these of ours shall all be, even when they shall not all be. Thy years are one day; and thy day, is not every day, But to day: seeing thy To day gives not place unto To morrow, nor comes in place of yesterday. Thy Today, is Eternity: therefore didst thou beget Him coeternal to thyself, unto whom thou saidst, This day have I 
Psala. 7.  begotten thee. Thou hast made all times; and before all times thou art: neither in any time, was there not a time.   

CHAP. 14. Of the nature and three differences of time.  
1. IN no time 
a This he translates There was therefore no time, wherein thou madest not 〈◊〉.  therefore, didst thou not make any thing: because very time itself is of thy making: & there be no times coeternal with thee, for that thou still remainest the same. But should they still be so, verily they should not be times. For what is time? who is able easily and briefly to explain that? who is able so much as in a conceit to comprehend any one term drawn from the nature of time, aptly to express time by? What now in our usual discourse do we more familiarly and knowingly make mention of, than Time? And surely, we understand it well enough, when we speak of it: and we understand it so, when in speaking with another, we hear it named.  
2. What is time then? If nobody asks me, I can tell: but if I were desirous to explain it to one that should ask me, plainly I cannot tell him. Boldly for all this dare I affirm myself to know thus much; that if nothing were already passed, there should be no past time: and if there were nothing to come, there should be no time to come: and if there were nothing in present being, there should now be no present time. Those two times therefore, passed and to come, in what sort are they, seeing the passed is now no longer, and that to come, is not yet? As for the present, should it always be present and never pass into time past; verily it should not be Time, but Eternity. If the present (now) be even therefore made Time, because it passeth into time past; how then can we say that to be, whose Cause of being is, to make it not to be: that we cannot forsooth affirm Time to have any being, but for this reason only, that it goes onward to a not-being.   

CHAP. 15. No time can be said to be long.  
1. AND yet we say, Time is long, and, time is short: though neither do we speak this, but of the time passed 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 passed, we call (suppose) ten days since; and a short time to come, ten days hence. But in what sense is that either long or short, which at all is not? For the passed, is not now; and the future, is not yet. Let us not therefore say, It is long; but of the past time let us say, It hath been long; and of the time to come, It will be long. O Lord my God, my light, shall not thy truth laugh at man for this? For what passed time hath been long? when it was already passed, hath it been long, or when it was yet present? For than was it in best possibility to be long, when that was in present being, which should be long. As for the passed time, it was now no longer; wherefore had that no possibility to be long, which had at all no being. Let us not therefore say, Time passed hath been long: for we shall never find, what hath been long, seeing that ever since it was past, it is no more. But let us say, That present time hath been long: because, when it was present, than was it long. For having not hitherto passed away, that so it could not be; even therefore had it such a present being, as was in possibility to have been long: whereas after it was once past, that term at once ceased to be long, which ceased to be at all.  
2. Let us see therefore, O thou soul of man, whether yet the present time may be long: For to thee it is given to be sensible of the distances of time, and to measure them. What now wilt thou answer me? Are an hundred years in present, a long time? See first, whether an hundred years may be present, or no. For if the first of these years be now a running; that one is present indeed, but the other ninety and nine be to come, and therefore are not yet. But if the second year be now current, then is one past already, another in present being, and all the rest to come. And if we suppose, any middle year of this hundred to be now present; all before it, are past, all after it, to come. Wherefore an hundred years cannot possibly be present. See again, whether that one which is now a running, be now present; seeing that even of that, if the first month be now a running, then are all the rest to come. If the second, then is the first past, and the rest not yet come on. Therefore, neither is the year now a spending, all present together: and if it be not all present, then is not the year present. For twelve months are a year; of which that one now a running, is present; all the rest either passed, or to come. Although neither is that month now a running, present; but one day of it only: if the first, the rest are to come; if the last, the rest are past: if any of the middle, then is that between the past and the future.  
2. See how the present time, (which only we found meet to be called long) is now abridged to the length scarce of one day. But let us examine that also; because not so much as one day is wholly present. For four and twenty hours of night and day, do fully make it up: of which, the first hath the rest to come; the last hath them passed: and any of the middle ones hath those before it, already past, those behind it, yet to come; yea, that one hour is wasted out, in still-vanishing minutes. How much soever of it is flown away, is passed; whatsoever remains behind, is to come. If any instant of time be conceived, which cannot be divided either into none, or at most into the smallest particle of moments; that is the only it, which may be called present; which little yet flies with such full speed from the future to the passed; as that it is not lengthened out with the very lest stay. For lengthened out if it be, then is it divided into the past and the future. As for the present, it takes not up any space: where then is the Time, which we may call long? Is it to come? Surely we do not say, that that is long; because that of it is not yet come which may be long: but say, It will be long. When therefore will it be? For if even then, seeing that is yet to come; it shall not even then be long; because that of it which may be long, shall not be yet come. But if it shall only then be long, when from a time to come (which is not yet) it shall begin now to be; and shall be made present, that so it may now be, that which may be long; then does the present time cry out in the words above rehearsed, That itself can never become long.   

CHAP. 16. Of our measuring of times.  
1. AND yet, Lord, are we sensible of the distances of times; yea, we can compare them one with another, and say, that some are shorter, and others longer▪ We measure also, how much this time is longer or shorter then that, and we find this to be double, or thrice as long; and that but once; or this just so much as that. Yea as the times are upon passing, do we measure them; when by casting them over in our minds, we observe them. As for the past times, which now are not; or the future, which yet are not, who is able to measure them: unless perchance some one man be so bold to affirm, that That may be measured, which is not? All the whole time is a passing, it may be observed and measured well enough: but when it is once passed, it possibly cannot, because it is not.   

CHAP. 17. Where time past, and to come now are.  
1. I Ask, Father, I affirm nothing: tutor me, O my God, and direct me. Who is he that will tell me how there are not three Times, as we learned when we were boys, and as we taught other boys, the Past, Present, and the Future; but the Present only: because the other two are not at all? Or have they a being also; but such as proceeds out of some unknown secret, when out of the Future, the Present is made; and returns it into some secret again, when the Past is made out of the Present? For where had they, who have foretell things to come before seen them, if as yet they be not? For that which is not, cannot be seen. And so for those that should relate the things Past: verily they could not relate true stories, if in their mind they did not discern them. Which if they were none, could no way be discerned. There are therefore both things past and to come.   

CHAP. 18. How times passed, & to come, be now present.  
1. YEt give me leave, Lord, to look further. Suffer not, O thou my hope, my intentions to be disturbed. If (now) there be times passed, and times to come; fain would I know where they be: which yet if I be not able to conceive, yet thus much I know, that wheresoeever they now be, they are not there in the nature of future, past or present. For if there also future they be, then are they not there yet: if there also they be passed, then are they not there still. Wheresoever therefore and whatsoever they be, they are in no other nature there, but as present. As for things passed, when ever true stories are related, they be then drawn out of our memory: not (I mean) the things themselves which are gone and passed, but such words as being conceived by the images of those things; they, in their passing thorough our Senses, have, as their own footsteps, left imprinted in our minds. For example, Mine own Childhood, which at this instant is not, yet in the time past is; which time at this instant is not: but as for the image of it, when I call that to mind, and tell of it; I do even in the Present behold it: and that, because it is still in my memory.  
2. Whether or no, there be a like cause of foretelling things to come, that (namely) of those things which as yet are not; the images may in the present be fore-conceyved, 
I read it Prasentiantur (as the margin of one printed copy directs me) & not prasententur. We have Prasensio, a few lines after.  as if already extant, I confess unto thee, O my God, that I know not. This one thing surely I know; that we use very often to premeditate upon our future actions, and that that forthinking is present: but as for the action which we forthink ourselves of, that is not yet in being, because it is yet to come. Which, so soon as we have set upon, and are beginning once to do what we premeditated; then shall that action come into being: because than it is no longer future, but present. Which way soever therefore this secret Foreconceyving of things to come be held to be; nothing surely can be seen, but that which now is in being. As for that which now is, it is not future, but present. Whenever there fore things to come are said to be seen, 'tis not the things themselves which as yet are not; that is, which are to come hereafter; but the causes per chance, or the fignes of them which are seen: and those are indeed now in being Future therefore they are not but present unto the Seers: out of which these Future things fore conceived in the mind, are foretold. Which fore-conceptions again are now present: yea, and those who foretell the things, do behold the conceptions already present before them.  
3. Let now the numerous variety of things produce me some example. I look upon the day breaking, and I fore show upon it, that the Sun is about to rise. That which I look upon, is present that which I foresignify, is to come: not the Sun, I mean, which already is; but the Sunn-rising which is not yet. And yet if I did not in my mind imagine the Sunrising itself, (as now I do, whilst I speak of it) never could I foretell it. But neither is that Break of day which I discern in the sky, the Sunrysing, notwithstanding it goes before it; no nor that Imagination of my mind neither: which two are seen now in present, that the other may be foretold to be a coming hereafter. Future things therefore are not yet: and if yet they be not, at all they are not: and if so they be not; possible to be seen, they are not: yet foretold they may be by somethings 
a Signs, Causes, or fore-conceptions: as before he said.  present, which both are already, and are seen.   

CHAP. 19 He demands of God, how Future things be foreknown.  
1. But tell, O thou Reigner over thy cretures: what is the manner, by which thou teachest souls these things that are to come? For thou hast already taught thy Prophets, which is the way that thou unto whom nothing is to come, dost teach things to come; or rather out of Future, dost inform us of things present. For, that which is not, cannot be taught. Too too far is this way out of my kenning: it hath gotten out of my reach, I cannot by mine own power arrive up to it; but by thy assistance I may again: even when thou shalt vouchsafe me that most sweet light, of the inward eyes of my soul.   

CHAP. 20. These three differences of times how they are to be called.  
1. Clear now it is and plain, that there are neither things to come, nor things past: Nor do we properly say, There be three times, past, present, and to come. And yet perchance it might be properly said too, There be three three times; a present time, of passed things; a present time, of present things; and a present time of future things. For indeed three such as these in our souls there be; but otherwhere do I not see them. The present time of passed things is our Membry; the present time of present things, is our Sight; the present time of future things, our Expectation. If thus we be permitted to speak, then see I three times; yea and I confess there are three. Let this also be said, There be three ttmes, Past, present, and to come; according to our misapplyed custom, let it so be said: See, I shall not much be I troubled at it, neither gainsay, nor find fault with it; provided that be understood which is said, namely, that neither that which is to come, have any being now; no nor that which is already passed. For but a very few things there are, which we speak properly; but very many that we speak improperly, though yet we understand one another's meaning.   

CHAP. 21. How time may be measured.  
1. AS therefore I was even now a saying; We take such measure of the times in their passing by, as we may be able to say, This time is twice so much, as that one; or, This is just so much, as that: and so of any other parts of time, which be measurable. We do therefore (as I said) take measure of the times as they are passing by. And if any man should now ask me, How knowest thou? I might answer, I do know, because we do measure them: for we cannot measure things that are not; and verily, times past and to come, are not. But for the present time now, how do we measure that; seeing it hath no space? We measure it therefore, even whilst it passeth; for when it is passed, than we measure it not: for there will, be nothing to be measured.  
2. But from what place, and by which way, and whitherto passes this time while it is a measuring? whence, but from the time Future? Which way, but by the time present? whither, but into the time passed? From that therefore, which is not yet: by that, which hath no space: into that, which is not still. Yet what is it we measure, if not time in some space? For we use not to say, Single, and double, and triple, and equal, or any other way that we speak of time; but with reference still to the spaces of times. In what space therefore do we measure the time present? Whether in the Future space, whence it passed? but that which is not yet, we cannot measure. Or in the present, by which it passed? but no space, we do not measure: or in the past, to which it passed? But neither do we measure that, which is not still.   

CHAP. 22. He begs of God the resulution of a difficulty.  
1. MY some is all on fire to be resolved of this most intricate 〈…〉. Shut it not up, O Lord God, O my good father; in the name of Christ I beseech thee do not so shut up these usual, but yet hidden things; from this desire of mine, that it be hindered from piercing into them: but let them shine out unto me, thy mercy, O Lord, enlightening me. Whom shall I make my demands unto concerning these points? And to whom shall I more fruitfully confess my ignorance, then unto thee, whom these studies of mine (so vehemently burning to understand thy Scriptures) are no ways troublesome? Give me, Lord, what I love: for love I do, and this love hast thou given me. Give it me, Father, who truly knowest to give good gifts unto thy 
Math 7. 1.  Children. Give me, because I have tak●n upon me to know thee: and 
a This he translates. And my labour is apparent to thee  it is painful 
Psal. 73 16  unto me until thou openest it.  
2. Even by Christ I beseech thee, in the name of that Holy of holies, let not man's answer disturb me. For I believed, and therefore do I 
psal. 116. 10  speak. This is my hope, this do I pant after, that I may contemplate the delights of the Lord. Behold, thou hast made my days 
a I read it breves, in stead of veteres: for that is nearer the sense of Psal. 39 5. which the Latin copies refer us to in their margins.  short, and they pass away, & I know not how. And we talk of time and time, and times, and times. How long time is it since he said this; how land time since he did this: & how long time since I saw that: and this syllable hath double time, to that single short syllable. These words we hear, and these terms we understand, and are understood again. Most manifest and ordinary they are, and yet the selfsame things too, deeply hidden: yea, the finding out of the secret of them, would prove a very new device.   

CHAP. 23. He clears this question, what Time is.  
1. I Herd a learned man once deliver it, That the motions of the Sun, Moon, and Stars, and not the years, were the very true Times. But why then should not the motions of all bodies in general rather be times? But what if the lights of heaven should cease, and the potter's wheel run round; should there be no time by which we might measure those whirlings about: and might pronounce of it; that either it moved with equal pauses: or, if it turned sometimes flower, and other whiles quicker, that some rounds took up longer time, and other shorter? or even whilst we were a saying this should we speak in Time? or, should there in our words be any syllables short, and others long, but for this reason only; that those took up a shorter time in founding, and these a longer. Grant unto us men the skill; O God, in a little hint to descry those notions, as be common to things both great and small.  
2. The stars and lights of heaven, 'tis true, be apppointed 
a Gen 1. 14 This he translates, There are also Stars and lights in signs & in seasons, and in years, &c  for signs, and for seasons, and for years, and for days. They be indeed: yet should I never, (on the one side) affirm, The whirling about of that fiery 
a The Sun, though Sommalius copy reads it ligneolae; as if he meant the Potter's wheel.  wheel to be the day; nor though it were not, that therefore (on the other side) there were no time at all, let Him affirm either of these: I for my part, desire to understand the force and nature of time, by which we are to measure the motions of bodies; as when we say, (for example) this motion to be twice longer than that. For I demand, Seing this is it which is called the day; not the stay only of the Sun upon the earth, (according to which account the day is one thing, and the night another;) but its whole circuit that it runs from East to East again; according to which account we say, There are so many days passed: because that the days being reckoned with their nights, are usually called So many days, and that the nights are not to be out of the reckoning. Seeing therefore that a day is made complete by the motion of the Sun, and by his circuit from East to East again; I thereupon demand, whether it be the motion that makes the day; or the stay in which that motion is finished, or both? For if the first be the day; then should we have a day of it, although the Sun should finish that course of his in so small a space of time, as one hour comes to. If the second, than should not that make a day, if between one Sun-rise and another, there were but so short a stay, as one hour comes to; but the Sun must go four and twenty times about, for the making up of one day. If both, then could not this neither be called a day, if the Sun should run this whole round in the space of one hour: no nor that; if while the sun stood still, so much time should over pass, as the Sun usually makes his whole course in, from morning to morning.  
3. I will not therefore demand now, what that should be which is called day: but, what Time should be: by which we measuring the circuit of the Sun, should say that he had then finished it in half the time he was wont to do; if so be he had gone it over in so small a space, as twelve hours come to: and when upon comparing of both times together, we should say, that this is but a single time, and that a double time; notwithstanding that the Sun should run his round from east to east, sometimes in that single time, and other sometimes in that double time. Let no man therefore say unto me hereafter, That the motions of the celestial bodies be the Times; because that when at the prayer 
josua. 11.  of a certain man, the Sun had stood still, till he could achieve his victorious battle. The Sun stood still indeed, but the time went on: for in a certain space of time of his own, (enough to serve his turn) was that battle strucken and gotten. I perceive time therefore, to be a certain stretching. But do I perceive it indeed, or do I but seem to myself to perceive it? Thou, O the Light and Truth, shalt more clearly show it me.   

CHAP. 24. Time is it, by which we measure the motion of bodies.  
1. Dost thou command me to allow of it, if any man should define Time to be the motion of a body? No, thou dost not bid me. For there is no body (that I hear of) moved, but in time. This thou sayest: but that the motion of a body should be time, I never did hear: nor dost thou say it. For when a body is moved, I by Time then measure, How long it may have moved, from the instant it first began to move, until it left moving? And if so be I did not see the instant it began in; and if it continues to move so long, as I cannot see when it ends; I am not then able to measure more of it, but only perchance, from that instant I first saw it begin, until I myself leave measuring. And if I look long upon it; I can only signify it to be a long time, but not how long: because when we pronounce how long, we must do it by comparison; as for example, This is as long as that, or this twice so long as that, or the like. But were we able to make observation of the distances of those places, whence, and whither a body or his parts go, which is moved; (as if suppose it were moved in a Turn) then might we precisely say, how much time the motion of that body or his part, from this place unto that, was finished in.  
2. Seeing therefore the motion of a body is one thing, and that by which we measure how long it is, another thing; who cannot now judge, which of the two is rather to be called time? For and if a body be sometimes moved uncertainly, and stands still other sometimes; then do we measure, not his motion only, but his standing still too: and we say, It stood still, as much as it moved; or it stood still twice or thrice so long as it moved; or any other space which our measuring hath either perfectly taken, or guessed at; more or less, as we use to say. Time therefore is not the motion of a body.   

CHAP. 25. He prayeth again.  
1. NOw I confess to thee, O Lord, that I yet know not what time is: yea, I confess again unto thee, O Lord, that I know well enough, how that I speak this in time, and that having long spoken of time, that very long is nothing else but a pause of time. How then come I to know this, seeing I know not what time is? or is my not knowing, only perchance a not hitting upon the way of expressing what I know? Woe is me, that do not so much as know, what that is which I know not. Behold, O my God, I protest before thee, that I lie not; but as my mouth speaketh, so my heart thinketh. Thou shalt light my candle, O Lord: O my God, enlighten thou my 
Psal. 18. 28.  darkness.   

CHAP. 26. The measuring of the feet, and syllables of a verse.  
1. DOes not my soul most truly confess unto thee that I do measure times? But do I indeed measure them, O my God, and yet know not what I measure? do I measure the motion of a body in time, and the time itself do I not measure? Or could I indeed measure the motion of a body, how long it were; and in how long space it could come from this place to that, unless I could withal measure the time in which it is moved? This same very time therefore, which way do I measure it? do we by a shorter time proportion out the measure of a longer; as by the space of a cubit, we do the space of a longer beam; for so indeed we seem by the space of a short syllable, to measure the space of a long syllable: and to say that one is double to the other. Thus measure we the spaces of the Staffs 
* Metimur spacia carminumspa cijs versuum. I suppose that Carnen here, signifies the several Stanza's or Staffs of a poem, rather than the whole poem: for a staff consisting of so many verses of several kinds; was then by measure acknowledged a true staff, when it had the complete number, variety, and order of verses; as an Hexameter verse was by measure found true, when his feet were of their due kind, number, and order.  of a Poem, by the spaces of the verses; and the spaces of the verses, by the spaces of the feet; and the spaces of the feet, by the spaces of the syllables; and the spaces of long syllables, by the spaces of short syllables. I do not mean measuring by the pages; for that way we should measure places, not times: but when in our pronouncing, words pass away, we say it is a long Stanza, because it is composed of so many verses: they be long verses, because they consist of so many feet; long feet, for that they are stretched out into so many syllables; it is a long syllable, because double to a short one.  
2. But neither can we this way comprehend the certain measure of time: because it may so fall out, that a shorter verse if it be pronounced leisurely, may take up more time than a longer verse, pronounced roundly. And so for a verse, a foot and a Syllable. Upon which ground it seems unto me, That time is nothing else, but a stretching 
a Distensionem: and so in the next Chapter, Tendebatur in spacium.  out in length; but of what, I know not. O what wonder is it, if it be of the very mind? For what is it, I beseech thee, O my God, that I now measure; whereas I say (either at large) that this is a longer time than that: or (more particularly) that this is double, to that? I know it to be time that I measure: and yet do I neither measure the time to come, for that is not yet: nor time present, because that is not delivered me in any space: nor time past: because that is not still. What then do I measure? Is it the times as they are passing, not as they are passed? for so was I a saying.   

CHAP. 27. He begins to resolve the former question, How we measure time.  
1. COurage my mind, and bend thy intentions strongly upon thine own self. 'tis God that is our helper, 
Psal. 100 3  he that hath made us, and not we ourselves. Look out, see where Truth begins to clear up: Come on, let us put the case: The voice of a body begins to sound, and it does now found, yea it sounds still; but list, now it leaves sounding: 'tis silence therefore now; and that voice is quite over, and is now no more. This voice, before it sounded, was to come, and so could not then be measured, because as yet it was not, neither just now can it, because it is no longer. Then therefore, whilst it sounded, it might; because there was something that might be measured. But yet even then made it no stay; for onward still it went, and past at length quite away. Might it then be measured the rather, for that? By this passing on therefore, was it stretched out into some space of time, by which it might be measured; because the present hath no space. If therefore then, it might; then, lo, let us put the case, that another voice hath begun to sound, and still does, with the same continued tenor without any distinction: let us now while it sounds, measure it: seeing when it hath left sounding, it will then be past, and nothing left to be measured.  
2. Let us measure it verily, and tell how much it is. But it sounds still; nor can it be measured but from the instant it began in, unto the end it left in. For the very space between, is the thing we measure, namely, from some beginning, unto some end. For which reason, a voice that is not yet ended, cannot be measured, as that it may be said how long, or short it is; nor can it be called equal to another, or double to a single, or the like: and so soon (again) as it is ended, it shall be no more. How may it then be measured? We measure times, for all this; and yet neither those, which are not yet come; nor yet those which are now no longer; nor yet those, which are not lengthened out by some pause; nor yet those which have no bounds. So that we neither measure the times to come, nor the past, nor the present, nor the passing times; and yet do we measure times.  
3. O God All creator! this verse of eight syllables, interchangeably varies itself between short and long syllables. Four therefore be short, namely the first, third, fifth, and seventh: which be but single, in respect of the four long, namely the second, fourth, sixth, and eighth. Every one of these, to every one of those, hath a double time: I pronounce them over and over; and even so I find it, as plainly as sense can show it. So far as Sense can manifest it, I measure a long syllable by a short, and I sensibly find it to have twice so much: but now when one sounds after another, if the former be short, and the latter long, how shall I then hold fast the short one; and how in measuring the long, shall I so lay them together, as that I may find this to have twice so much as that; seeing the long cannot begin to sound, unless the short leaves sounding? yea, that long one itself do I measure as not present, seeing I measure it not till it be ended. Now his ending is his passing away. What is it therefore that I measure? where is that short syllable 
a I read it quâ in stead of quam.  by which I measure? where is that long one which I am to measure. They have sounded up their sound, they are both flown, and gone; they are now no more, and yet do I measure them? Yes; and confidently do I answer (so far as a man may trust a well-experienced 
b Quantum excercitato sensui creditur. So I read it, and not Sensu.  sense) that this syllable is but single, and that double; in respect of space of time I mean: and yet could I not do thus much, unless these syllables were already past and ended.  
4 'tis not therefore these voices (which now are not) that I measure: but something it is even in mine own memory, which there remains fastened. 'tis in thee O my mind, that I measure the Times. Do not thou clamorously contradict me now, in that which is so; nay, do not disturb thine own self with these rowtes of thine own impressions. In thee (I say) it is, that I measure the times. The impression, which things passing by, cause in thee, remains even when the things are gone: that is it which being still pressent, I do measure: not the things themselves; for they purposely pass away, that this impression may be made. This do I measure, whenas I measure the times. Either therefore they are the times, or they are not which I measure.  
5. But what when we measure Silence; and say that this Silence hath held as long time as that voice did; do we not then lengthen out our thoughts to the measure of a voice, even as if it now sounded; that so we meditating or cunning something in these vacant 
* He means, that a verse or speech repeated in silence, takes up as much time as if it were pronounced. ●o that though silence be not measured by long and short syllables, as words are, yet it takes up Time. So that 'tis not motion only that makes time. The other Translater hath done it otherwise, which I leave to censure.  distances of Silence, may be able to say it over in a space of time? For when the voice and tongue give over, yet then in our meditations go we over Poems, and Verses, and any other discourse, or Dimensions of Motions; yea, and for the spaces of times, how much this is in respect of that, do we (in our thoughts) repeat over; no other wise then if vocally we did pronounce them. Suppose a man were about to utter a long speech; and in his thoughts should resolve how long it should be: this man hath even in silence already spent a space of time; and in commending it to his memory, hath already begun to utter that speech, which continues sounding, until it be brought unto the end proposed. Yea it hath sounded, and will sound; for so much of it, as is finished, hath sounded already, and the rest will sound. And thus passeth it on, until the present intention conveys over the Future into the past: by the diminution of the future, the past gaining increase; even until by the universal wasting away of the future, all grows into the past.   

CHAP. 28. We measure times in our mind.  
1. But how comes that future, which as yet is not, to be diminished or wasted away? or how comes that past, which now is no longer, to be increased? unless in the mind which acteth all this, there be three things done? For it expects, it marks attentively, it remembers; that so the thing which it expecteth, through that act or power which marketh, may pass into that which remembreth. Who therefore can deny, that things to come are not as yet? and for all that, is there in the mind, an expectation of things to come. And who can deny, past things to be now no longer? and yet is there still in the mind a memory of things passed. And who can deny that the present time wants space, because it passeth away in a point? and yet our attentive marking of it continues still, through which the future passes to be away. The future therefore (which is not yet) is not a long time: but the long future time, is merely A long expectation of the time to come. Nor is the time passed (which is not still) a long time; but a long passed time, is merely A long memory of the passed time.  
2. I am about to repeat a song that 
a Quod no●i. That I have by heart, says the other translater which quite matreth the sense, seeing he speaks n●t ●i●l afterward, of the taking ● into 〈…〉  I know. Before I begin, my expectation alone retches itself over the whole: but so soon as I shall have once begun, how much so ever of it I shall (by repeating) take into the passed; just so much is retcht along in my memory: yea and doubly retcht is the life of this action of mine; into my memory, so far as concerns that part which I have repeated already; and into my Expectation too, in respect of what I am about to repeat now: yea, and all this while is my marking faculty present at hand, through which, that which was Future, is conveyed over, that it may become the passed: which how much the more diligently it is done over & over again; so much more the Expectation being shortened, is the memory enlarged; till the whole Expectation be at length vanished quite away; when namely that whole action being ended, all shall be absolutely passed into the memory. What is now done in this whole song, the same is done also in every part of it, yea and in every Syllable of it. The same order holds in a longer action too; whereof perchance this song is but a part. This holds too, throughout the whole course of a man's life, the parts whereof be all the Actions of the man. It generally holds also, throughout the whole age of the sons of men; the parts whereof be the whole lives of men.   

CHAP. 29. How the mind lengthens out itself.  
1. But because thy loving kindness is better than 
Psal. 63. 3.  the life itself; behold, my life is a thing merely stretched out: but thy right hand hath received me, even in my Lord the Son of man, the Mediator betwixt thee that art but one, and us that are many, in many sins, by many sufferings; that by him I may apprehend even as I am apprehended, and that I may be recalled from my old conversation, to follow that one thing, and forget what is behind: not called back, to follow those things that be future and transitory: 
a St. Austen loves to play with the word; which ofttimes makes him hard to translate, and most commonly loses the conceit.  not stretched forth immoderately, but unanimously bend towards those things which are before me: not (I say) too immoderately stretched out, but with a full bent follow I hard on, for the garland of my heavenly calling, where I may hear the voice of thy praise, and contemplate that sweetness of thine, which is neither not now to come, nor ever to pass away. But now are my years spent in mourning, and thou, O Lord, my father everlasting, art my comfort. And even now have I ranged up and down after an inquisition of Times, whose order I am yet ignorant of: yea my thoughts remain distracted with tumultuous varieties, even the inmost bowels of my soul; until I may be run into thee, thoroughly purified and molten by the fire of thy love.   

CHAP. 30. He goes on in the same discourse.  
1. ANd after that, will I leave running, and grow hard in thee, appearing in mine own form, thy truth: nor will I endure the questions of such people, who in a hot fever thirst for more than their bellies will hold; such as say, What did God make before he made heaven and earth? Or, What came in his mind to make any thing then, having never made any thing before? Give them grace, O Lord, well to bethink themselves what they say; and to find, That they cannot say Never, where there was no Time. That he is said therefore Never to have made, what is it else to say, then in no time to have made? Let them see therefore, that there cannot possibly be any Time, without some or other of thy Creatures: and let them forbear this so vain talking. Let them strive rather towards these things which are before; and understand 
Phil. 3. 13  thee the eternal Creator of all times, to have been before all times; and that no times be coeternal with thee: no nor any other creature, although there should have been any creature, before there were any times.   

CHAP. 31. How God is known, and how the creature.  
1. O Lord my God, what bosom of thy deep secrets is that, and how far from it have the 
a Consequentia. which are not ill habits and customs of sin, as the other Translater notes.  consequences of my transgressions cast me? O cure mine eyes, that I may take joy in thy light. Certainly if there be any mind excelling with such eminent understanding and foreknowledge, as to know all things past and to come, so well as I knew that one Song; truly that is a most admirable mind, able with horror to amaze a man. For where is that He, from whom nothing done either in the former, or to be done in the after-ages of the world, is no more concealed, than that song was to me whenas I sang it; namely, what and how much of it I had sung from the beginning, what, and how much there was yet unto the ending? But far be it from us to think, that thou the Creator of this Universe, the Creator of both souls and bodies; far be i● from us to think, that thou shouldest no better know what were passed, and what were to come. far, yea far more wonderfully, and far more secretly, dost thou know them. For 'tis not, as when at the note of the singer, or the well-known song of the hearer, through expectation of the words to come, and the remembering of those that are passed, the affection of the parties be diversely stirred, and their Senses strained up to it; that there can in like manner any thing chance unto thee that art unchangeably Eternal; that is, the Eternal Creator of Souls. Like as therefore thou in the beginning knewest the heaven and the earth, without any variety of thy knowledge; even so didst thou in the beginning create heaven and earth, without any distinction of thy action. Let him that understandeth it, confess unto thee: and let him that understandeth it not, confess unto thee also. Oh how high art thou? and yet the humble in heart are the house that thou dwellest in: For thou vayself 
Psal. 146. 4  wthose that are bowed down: and never can they fall, whose strength thou art.    

Saint Augustine's Confessions. The twelfth Book.  

CHAP. 1. 'tis very difficult to find out the truth.  
MY heart, O Lord, 
Here doth the other Translater (as his manner is) help out a false translation, with a marginal note. In his Title he makes the Scriptures difficult, in stead of the Truth  touched with the words of holy Scripture, is busily employed in this poverty of my life. And even therefore in our discourse oftentimes, appears there a most plentiful poverty of humane understanding: because that our enquiring spends us more words, than our finding out does; and we are longer about demanding, then about obtaining; and our hand that knocks, hath more work to do, than our other hand that receives. A promise have we laid hold of, who shall defeat us of it? If God be on our side, who can be against us? Ask, and 
Mat. 7. 7.  ye shall have; seek, and you shall find; knock, and it shall be opened unto you. For every one that asks, receives; and he that seeks, finds: and to him that knocketh, shall it be opened. These be thine own promises: and who needs fear to be deceived, whenas the Truth promiseth?   

CHAP. 2. That the heaven we see is but earth, in respect of the heaven of heavens, which we see not.  
1. Unto thy Highness, the lowliness of my tongue now confesseth: because thou hast made heaven and earth; this heaven (I mean) which I see, and this earth that I tread upon: whence is this earth that I bear about me? Thou madest it. But where is that Heaven of Heavens made for the Lord, which we hear of in the words of the Psalmist? The heaven, even the heavens are the Lords; but the earth 
Psa. 115 16  hath he given to the children of men. Where is that Heaven which we see not? that in comparison whereof, all this heaven which we see, is but mere earth. For this heaven is wholly corporeal. For all this which is wholly corporeal, is not every where beautiful alike in these lower parts; the bottom whereof is this earth of ours: but in comparison of that Heaven of heavens, even the heaven to this our earth, is but earth: yea both these great bodies, may not absurdly be called earth, in comparison of that I know not what manner of heaven, which is the Lords, and not given to the Sons of men.   

CHAP. 3. Of the darkness upon the face of the Deep.  
1. AND now was this Earth without 
a Or, invisible. Gen. 1. 2. A great part of this book, is discourse a the manner of the creation of the world.  shape and void, and there was, I know not what profoundness of the Deep, upon which there was no light, because as yet it had no shape. Therefore didst thou command it to be written, that darkness was upon the face of the deep: which what other thing was it, than the Absence of light? For if there had been light, where should ●● have been bestowed, but in being over all; by showing itself, and enlightening others? Where therefore as light was not yet, what was it that darkness was present, but that light was absent? Darkness therefore was over all hitherto, because light was absent; like as where there is no found, there is silence. And what is it to have silence there, but to have no sound there? Hast not thou, O Lord, taught these things unto the soul, which thus confesses unto thee? Hast not thou taught me Lord, that before thou createdst & diversifyedst this unshapen matter, there was nothing, neither colour, nor figure, nor body, nor Spirit? and yet was there not altogether an absolute nothing: for there was a certain unshapednes, without any form in it.   

CHAP. 4. Of the Chaos, and what Moses called it.  
1. ANd how should that be called, and by what sense could it be insinuated to people of slow apprehensions, but by some ordinary word? And what, among all the parts of the world can be found to come nearer to an absolute unshapednesse, than the Earth and the deep? For surely they be less beautiful in respect of their low situation, than those other higher parts are, which are all transparent and shining. Wherefore then may I not conceive the unshapelynesse of the (first) matter which thou createdst without form (of which thou wert to make this goodly world) to be significantly intimated unto men, by the name of Earth without shape and void?   

CHAP. 5. That this Chaos is hard to conceive.  
1. When herein the thoughts of man are seeking for somewhat which the Sense may fasten upon; and returns answer to itself, It is no intelligible form as life is, or as justice is; because it is the matter of bodies. Nor is it any thing sensible; for that in this earth, invisible as yet, and without form, there was nothing to be perceived. Whilst man's thoughts thus discourse unto himself, let him endeavour either to know it, by being ignorant of it; or to be ignorant, by knowing it.   

CHAP. 6. What himself sometimes thought of it.  
1. FOr mine own part, O Lord, if I may confess all unto thee, both by tongue and pen, whatever thyself hast taught me of that matter, (the name whereof having heard before, but not understanding, because they told me of it, who themselves understood it not) I conceived of it as having innumerable forms and divers, and therefore indeed did I not at all conceive it in my mind: I tossed up and down certain ugly and hideous forms, all out of order; but yet forms they were notwithstanding: and this I called without form. Not that it wanted all for me, but because it had such a misshapen one: insomuch as if any unexpected thought, or absurdity, presented itself unto me, my sense would strait ways turn from it, and the frailness of my humane discourse would be distracted. And as for that which my conceit ran upon, it was (me thought) without form, not for that it was deprived of all form, but it comparison of more beautiful forms: but true reason did persuade me, that I must utterly uncase it of all remnants of forms whatsoever, if so be I meant to conceive a matter absolute without form: but I could not. For sooner would I have imagined that not to be at all. which should be deprived of all form; then once conceive there was likely to be any thing betwixt form and nothing; a matter neither formed, nor nothing; without form, almost nothing.  
2. My mind gave over thereupon to question any more about it with my spirit, which was wholly taken up already with the images of form bodies, which I changed and varied as me listed: and I bend my enquiry upon the bodies themselves, and more deeply looked into their mutability, by which they both leave to be, what they have been; and begin to be, what they have never been. And this shifting out of one form into another, I suspected to be caused by I know not what thing without form, not by nothing at all: yet this I was desirous to know, not to suspect only. But if my voice & pen should here confess all unto thee, whatsoever knots thou didst vnkn●t for me in this question; what Reader would have so much patience to be made conceive it? Nor shall my heart, for all this, cease at any time to give thee honour, and a Song of praise, for all those things which it is not able to express. For the changeable condition of changeble things, is of itself capable of all those forms, into which these changeable things are changed. And this changeableness, what is it? Is it a soul, or is it a body? or is it any figure of a soul or body? Might it be said properly that nothing, were something, and yet were not; I would say, This were it: and yet was it both of these; that so it might be capable of these visible and compounded figures.   

CHAP. 7. Heaven is greater than Earth.  
1. But whence are both these, but from thee; from whom are all things, so far forth as they have being? But how much the further off from thee, so much the unliker thee. I do not mean 
* Here Sommalius edition reads it better than others. Neque enim in locis. Itaeque cu domine etc. In stead of Ista tu, without a period at locis.  farrenesse of places. Thou therefore, O Lord, who art not another in another place; nor otherwise, in another place: but the same, and the very same, and the very selfsame, Holy, Holy, Holy, Lord God almighty, didst in the Beginning, which is in thine own self, in thy Wisdom, which was borne of thine own Substance, create something, and that out of nothing.  
2. For thou createdst heaven and earth; not out of thine own self; for so should they have been equal to thine only Begotten Son, and thereby unto thine own self too: whereas no way just it had been, that any thing should be equal unto thee, which was not of thee. Nor was there any thing besides thyself, of which thou mightest create these things, O God, who art One in Trinity, and Three in Unity. Therefore out of nothing hast thou created Heaven and Earth; a great thing, and a small thing: for thou art omnipotent and good, to make all things good, even the great heaven, and the little earth. Thou wert, and nothing else was there beside, out of which thou createdst Heaven and Earth: two certain things; one near thee, the other near to 
a Because at the first creation it had no form nor thing in it.  nothing. One, for thyself to be superior unto; the other, which nothing should be inferior unto.   

CHAP. 8. The Chaos was created out of nothing, and out of that, all things.  
1. But that Heaven of heavens which was for thy 
Psa. 115. 16  self, Lord, and this earth, which thou gavest to the Sons of men to be seen and felt; was not at first, such as we now both see and feel: for it was invisible, and unshapen, and there was a deep, upon which there was no light: or, darkness was upon the deep, that is, more than in the deep. Because this deep of waters (visible now adays) hath in his deeps, a light proper for its nature; perceivable however unto the Fishes, and creeping things in the bottom of it. But all this whole, was almost nothing; because hitherto it was altogether without form: but yet there was now a matter that was apt to be form. For thou Lord, createdst the World, of a matter without form; which being next to nothing, thou madest out of nothing: out of which thou mightest make those great works, which we sons of men so much wonder at.  
2. For very wonderful is this corporeal heaven; which firmament between water and water, the second day after the creation of light, thou commandedst it to be made, & it was made. Which Firmament thou called'st heaven: the heaven, that is, to this earth and sea, which thou createdst the third day, by giving a visible figure unto the unshapen matter, which thou createdst before all days. For even already hadst thou created 
a The other Translater calls this The Imperial heaven. The man would or should have said, The Empyreal.  an heaven, before all days: (but that was the Heaven of heavens:) because In the beginning thou createdst heaven and earth. As for the earth which thou createdst, it was an unshapely matter, because it was invisible and without form, and darkness was upon the deep. Of which invisible earth and without form, of which unshapelynes, of which almost nothing, thou mightest create all these, of which this changeable world consists; which continueth not the same, but mutability itself appears in it, the times being easy to be observed and numbered in it. For times are made by the alterations of things; whilst (namely) their figures are varied and turned; the matter whereof, is this invisible earth aforesaid.   

CHAP. 9 What that Heaven of heavens is.  
1. THe Spirit therefore, the Teacher of thy 
b Of Mos●●.  servant, whenas it recounts thee to have in the beginning created heaven and earth; speaks nothing of any times, nor a word of any days. For verily that Heaven of heavens which thou createdst in the beginning, is some Intellectual creature; which, although no ways coeternal unto thee, O Trinity: yet being partaker of thy eternity, doth through the sweetness of that most happy contemplation of thyself, strongly restrain its own mutability: and without any fall since its first creation, cleaving close unto thee, hath set itself beyond all rolling interchange of times. Yea, neither is this very unshapelynesse of the invisible earth, and without form, once numbered among the days. For where no figure, nor order is; there does nothing either come, or go: and where this is not, there plainly are no days, nor any interchange of temporal spaces.   

CHAP. 10. His desire to understand the Scriptures.  
1. O Let truth, the light of mine heart, and not mine own darkness, now speak unto me. I fell off into that, and became, all be-darkned: but yet even for this, even upon this occasion came I to love thee. I heard thy voice behind me calling to me to return; but scarcely could I discern it, for the noise of my sins. But see here I return now, sweeting and panting after thy fountain. Let no man forbid me; of this will I drink, and so shall I live. For I am not mine own life; if I have lived ill, my death is far from myself; but 'tis in thee that I revive again. Speak thou unto me, discourse thou with me. I have believed thy Bible, but the words of it be most full of mystery.   

CHAP. 11. What he learned of God.  
1. NOw hast thou with a 〈…〉 voice, O Lord, spoken in my inner care; because thou art eternal, that only possessest immortality: by reason that thou canst not be changed by any figure or motion; nor is thy Will altered by times: seeing no Will can be called immortal, which is now one, and then another: all this is in thy sight already clear to me, & let it be more & more cleared to me, I beseech thee; and in the manifestation thereof, let me with sobriety continue under thy wings. Thou toldest me also with a strong voice, O Lord, in mine inner care, how that 'tis thyself who made all those Natures and substances, which are not what thyself is, and which yet have their being: and how, that only is not from thee, which hath no being: no nor the Will that slides back from thee that art (eminently,) unto that which hath an inferior being, because that all such backeslyding is transgression and sin; and that no man's sin does either hurt thee, or disturb the order of thy government, first or last. All this is in thy sight now clear unto me, and let it be so more and more, I beseech thee: and in the manifestation thereof, let me soberly continue under thy wings.  
2. With a strong voice thou toldest me likewise in mine inner care; how, that neither is that creature coeternal unto thyself, whose desire thou only art; which with a most persevering chastity greedily drinking thee in, does in no place and at no time, put off its natural mutability, and thyself being ever present withit, (unto whom with its whole affection it keeps itself) it having neither any thing in future to expect, nor conveying any thing which it remembreth, into the time past; is neither altered by any change, nor stretched along into any times. O blessed creature, (if any such there be) even for cleaving so fast unto thy blessedness: blessed in thee, the eternal Inhabitant 
a This shows that by this creature he meant the Heaven of heavens; whereas the other Translater in 4 marginal notes, thinks he meant the Angels.  and Enlightener thereof. Nor do I find what I am more glad to call the Heaven of heavens which is the Lords, than thine own House; which still contemplating that delight 
b This phrase being in the ninth chapter applied to the Heaven of heavens, she Angels. creature.  which in thee it finds, without any forsaking thee to go into other; a most pure 
* Chap. 9 he calls is An intellectual And so Chap. 13.  mind, most peacefully continuing one, by that settled estate of peace of those holy spirits, those Citizens of thy City in heavenly places; which are far was that it is not here meant of the above those heavenly places that we see. By this now may the Soul understand, how far she is cast off, by her own straggling: if namely 
Psal. 42. 3.  she now thirsts after thee; if 
Psal. 27. 4.  her own tears be now become 
Psa. 102. 27  her bread, while they daily say unto her, Where is now thy God? If she now seeks thee alone, and require this one thing, that she may dwell in thy house all the days of her life.  
3. And what is her life, but thou? And what are thy days, but even thy eternity? like as thy years are, which fail not, because thou art ever the same. Hereby therefore let the Soul that is able, understand, how far thou art above all times, eternal; seeing that thy very house, 
a Domus. This the other Translater twice or thrice turns Family; and all to countenance his fancy of the Angels; The Angels (as 'tis thought) were created together with his heaven; but yet they are not this heaven, for St Austen calls them Citizens of it.  which hath at no time departed from thee, although it be not coeternal unto thee; yet by continually and inseparably cleaving unto thee, suffers not the least changeableness of Times. All this is clear unto me in thy sight, and more and more let it be so, I be seech thee, and in the manifestation thereof, let me abide under thy wings.  
4. There is, behold, I know not what unshapednesse in the alterations of these last made, and lowest creatures: and who shall tell me what; unless such a one as through the emptiness of his own heart, wanders and tosses himself up and down, with his own fancies? Who now but even such a one would tell me, That if all figure be so wasted and consumed away, as that there only remains unshapelynesse, by which the thing was changed and turned out of one figure into another; that that were able to show unto us, the changeable courses of the Times? Plainly it can never do it: because, without the variety of motions, there are no times: and there is no variety, where there is no forms.   

CHAP. 12. Of two creatures not within compasso of time.  
1. THese things considered, for as much as thou givest, O my God, for as much as thou stirrest me up to knock, and forasmuch as thou openest to me when I knock, 
Mat. 7. 7.  two things I find that thou hast made, not within the compass of times; notwithstanding that neither of them be coeternal with thy self. One, which is so form, as that without any ceasing 
a The Heaven of heavens, he means.  to contemplate thee, without any interruption of change; though in itself it be changeable, yet having been never changed, it may thoroughly for ever enjoy thy eternity and unchangeableness. The other was so unshapely, as that it had wherewithal to be changed out of one form into another; either of motion, or of station: whereby it might become subject unto time. But this thou didst not leave thus unshapely; because before all days, thou in the beginning didst create Heaven & Earth; the two things that I spoke of.  
2. And the Earth was invisible and without shape, and 
Gen 1. 2.  darkness was upon the Deep: In which words, is the unshapelynesse noted unto us: that such capacities may hereby be drawn on by degrees, as are not able to conceive so utter a privation of all the form of it, as should not yet come so low as a mere nothing: out 
a Out of which earth without shape and void, which is the Materia prima.  of which another Heaven was to be created, together with a visible earth & a well furnished: and the Waters replenished with their kinds, and whatsoever beside is in the setting forth of the world, recorded to have been, not without days, created: and that 
b He means, that though the Heaven of heavens, and the first matter of the shapeless earth, were created without time; that is, in the beginning of time, either the first day, or before it; yet every thing else is mentioned to be created in time and upon such days; because they were to be subject to time and change, from which he exempts the former two.  because they are of such a nature, that the successive changes of times have power over them by reason of their appointed alterations of motions and of forms.   

CHAP. 13. The nature of the Heaven of heavens described.  
1. THis, O my God, is my private judgement in the mean time, whenas I hear thy Scripture saying, In the beginning God made Heaven and Earth: and the Earth was without shape and void, and darkness was upon the deep: and not once mentioning what day thou createdst them. This I in the mean time judge to be spoken, because of the Heaven of heavens, that intellectual Heaven; where to understand, is to know all at once; not in part, not darkly, not through 
1 Cor. 13 12  a glass; but in whole, clearly and face to face: not this thing now, and that thing anon; but (as I said) know all at once, without all succession of times: and I judge it spoken also, because of that invisible and void Earth, exempted in like manner from all interchangeablenesse of times, which uses to have this thing now, and anon that: the reason is, that where there is not any figure, there can be no variety of this or that. Because of these two, that One first form, utterly unperfected Heaven, meaning the Heaven of heavens, and this other earth, meaning the invisible and shapeless earth: because of these two, as I judge in the mean time, did thy Scripture speak without mention of any days, In the beginning God created Heaven and Earth: 
a He confirms his judgement by two arguments.  seeing presently he added what earth he spoke of; and because also the Firmament being recorded to be created the second day, and called Heaven; gives us to note, of which Heaven he before spoke, without mention of any days.   

CHAP. 14. The depth of holy Scripture.  
1. Wonderful is the depth of thy Scriptures; which at first sight, little ones please themselves withal: and yet are they a wonderful deepness, O my God, a most admirable profundity. 
* Here falls my papist out with fawcy and simple women (as he styles them for daring to read the Scriptures without licence because they be hard. But does the Pope's licence make them the easier? If none should read but such as understand, the St Austen had been barred. I wish our women would read more, and interpret less. They must read more that they may understand; not all but something. But if our women have too much, I am sure yours have too little reading.  A depth, striking horror to look into; even a horror of honour, and a trembling of love. The enemies of it do I hate vehemently; oh that thou wouldst slay them with thy two-edged sword, that they might no longer be enemies unto it: for thus do I love to have them slain unto themselves, that they may live unto thee. But now behold others not fault-finders, but extollers of thy book of Genesis: The Spirit of God (say they) which by his servant Moses wrote these things, would not have those words thus understood: he would not have it understood, as thou faiest, but so as we say; Unto whom, making thyself judge, O thou God of us all, do I thus answer.   

CHAP. 15. The difference betwixt- the Creator and the creatures. Some discourses about the Heaven of Heavens.  
1. DAre you affirm it to be false, which with a strong voice, Truth told me in my inner care, concerning the eternity of the Creator: namely, that his substance is no ways changed by time, nor his Will separated from his Substance? Where upon he willeth not onething now, and another thing anon, but that once, and at once, and always, he willeth all things that he willeth: not again and again, nor now this, now that: nor willeth afterwards, what before he would not: nor be unwilling with that now, which he was willing with before: because such a will is mutable, and no mutable thing, is eternal: but our God is eternal. Again, this is told me also in my inner ears, That the Expectation of things to come, is turned to Sight, whenas they are once come: and the same Sight again is turned to memory, so soon as they be once past. Now every Intention which is thus varied, is mutable; and no mutable is eternal: but our God is eternal. These collections I make, and put together, and find that God, even my eternal God, hath not upon any such new Will made any creature; nor that his knowledge suffereth any transitory passion.  
2. What will you then reply, O ye gainsayers? are these things false? No, they say, What is this? Is this false 〈◊〉▪ That every nature that is form, & every matter capable of form, hath no other being, but from Him who is supremely good, because supremely he hath his being? neither (say they) do we deny this. What then? do you deny this, that there is a certain sublime creature, with so chaste alone cleaving unto the true, and true eternal God; as that notwithstanding it be not coeternal to him, yet that upon occasion of no variety and turn of times, does it let go its hold, or parteth with Him; but rests itself contented in the most true contemptation of him only? Because thou, O God, unto him that loveth thee so much as thou commandest; dost show thyself, and give him satisfaction: and even therefore doth he neither decline from thee, nor toward himself. This is the house of God; not of earthly. mould, no nor of any celestial bulk corporeal: but a spiritual house, and partaker of thy eternity, because it remains without blemish for 
Psa. S 48. 6  ever. For thou hast made it fast for ever and ever, thou hast given it a law which shall not be broken. And yet is it not coeternal unto thee, because it is not without beginning, for it is created. For notwithstanding we find no time before it, yet hath Wisdom been created, before all things: not that Wisdom, I mean, which is altogether 
a jesus Christ.  equal and coeternal unto thee his Father, by which all things were created, and in whom being the beginning, thou createdst heaven and earth; but that Wisdom verily which is created; that is to say, the 
b Pet. Lombard. lib. sent 2. dist. 2. affirms that by Wisdom Eccles. 1. 4. the Angels be understood, and the whole spiritual, intellectual nature, namely, this highest heaven, in which the Angels were created, and it by them instantly filled.  Intellectual nature, which by contempiating of the light, is become light. For this, though created, is also called Wisdom.  
3. But look what difference there is betwixt that light which enlighteneth, and the light that is enlightened; somuch is there betwixt that Wisdom that createth, and this. Wisdom which is created: like as there is betwixt that Righteousness which justifieth, and that righteousness which is made by justification. For we also are called thy Righteousness: for so saith a certain servant of thine, That we might be 
2 Cor. 5. 22  made the righteousness of God in him. Therefore Wisdom hath been created before all things, which was created a rational mind and an intellectual, of that chaste City of thine, our mother which is above; and is free, and eternal in the heavens. In what heaven, if not in those that praise thee, even the Heaven of heavens? because this is also the heaven of heavens made for the Lord. And though we find no time before it, (because that which hath been created before all things, hath precedency of the creature of time) yet is the eternity of the Creator himself even before it; from whom that (being created) took beginning not beginning of its time (for time was not yet in being) but of its creation. Hence comes it so to be of thee our God, as that it is altogether another from thee, & not thou thyself: because though we neither find time before it, nor in it, (it being most meet ever to behold thy face, nor is ever drawn away from it, for which cause it is not changed by any alteration:) yet is there a mutable condition in it for all this, which would cause it to wax dark, and cold: but for that by so strong an affection, it cleaveth unto thee, that it receives both light and heat from thee, as from a perpetual noon.  
4. O house most lightsome and delightsome! I have loved 
Psal. 26. 8.  thy beauty, and the place of the habitation of the glory of my Lord, thy builder and owner. Let my way faring here sigh after thee; and to him I speak that made thee, that he would take possession of me also in thee; seeing he hath likewise made me. I have gone 
Psal. 119. 176.  astray like a lost sheep: yet have I a good hope upon the shoulders of my Shepherd, thy 
Luk. 15. 5.  builder, to be brought back into thee. What say you now unto me, O ye Gaynsayers that I was speaking unto? you that believe Moses to have been the faithful servant of God, and his books to be the Oracle of the Holy Ghost? Is not this house of God, though not coeternal indeed with God, yet after its manner, eternal in the heavens; where you seek for the changes of times all in vain, because there you shall never find them? For it far overgoes all extension, and all running space of Age: the happiness of it being, Ever to cleave unto God. It is so, say they; What part then of all that which my heart hath so loudly uttered unto God, whenas inwardly it heard the voice of his praise; what part (I say) of all this, do you at last affirm to befalse? Is it because (I said) that the first matter was without for me; in which by reason there was no form, there was no order? But then, where no order was, there could be no interchange of times: and yet this almost nothing, in as much as it was not altogether nothing, was from him certainly, from whom is whatsoever is, in what manner soever it is. This also, say they, do we not deny.   

CHAP. 16. Against such as contradict divine truth: and of his own delight in it.  
1. With these will I now parley a little in thy presence, O my God, who grant all these things to be true, which thy Truth whispers unto my soul. For as for those praters that deny all, let them bark and bawl unto themselves as much as they please; my endeavour shall be to persuade them to quiet, and to give way for thy word to enter them. But if me they shall refuse, and give the repulse unto; do not thou hold thy peace I beseech thee, O my God. Speak thou truly unto my heart; for only Thou so speakest: and I will let them alone blowing the dust without doors and raising it up into their own eyes: and myself will go into my chamber, and sing there a lovesong unto thee; mourning with groans that cannot be expressed, and remembering jerusalem, with my heart lifted up towards it, jerusalem my country, jerusalem my mother; and thyself that rule in over it, the enlightener, the Father, the guardian, the husband, the chaste and strong delight, and the solid joy of it; and all good things that be unspeakable; yea all at once, because the only Sovereign, and true good of it. Nor will I be made give over, until thou wholly gather all that is of me, from the unsettled and disordered estate I now am in, into the peace of that our most dear mother; (where the firstfruits of my spirit be already, whence I am ascertained of these things) and shall both conform, and for ever confirm me in thy mercy, O my God. But as for those who no ways affirm all these truths to be false; which give all honour unto thy holy Scriptures set out by Moses, estating it as we did, in the top of that authority 
* This Top of Authority, my papist notes to be The authority of the Church. He should have done well to have made sense of it then, (for I always look not for Reason from him) To place the Scriptures in the authority of the Church; what can he make of that? St. Austen gives the Scriptures the top of Authority; and this Top is higher than the Church. Such marginal notes have too often creptin to the Text, and corrupted the Fathers by it.  which is to be followed: and do yet contradict me in some thing or other, to these I answer thus: Be thyself judge O our God, between my Confessions and these men's contradictions.   

CHAP. 17. What the names of Heaven and Earth signify.  
1. FOr they say, Though all this that you say, be true, yet did not Moses intent those two, when by revelation of the Spirit he said, In the beginning God created Heaven and Earth. He did not under the name of heaven, signify that Spiritual or intellectual creature which always beholds the face of God: nor under the name of earth, that vnshaped matter. What then? That man of God, say they, meant as we say, this was it he declared by those words. What's that? by the name of heaven and earth would he signify, say they, all this visible world, in universal and compendious terms first; that afterwards in his sorting out the works of the several days, he might joint by joint as it were, bring every thing into his order, which it pleased the holy Ghost in such general terms to express. For such gross heads were that rude and carnal people to which he spoke, as that he thought such works of God as were visible, only fit to be mentioned unto them. So that, this invisible and vnshaped earth, and that darksome Deep (out of which consequently is shown, all these visible things generally known unto all, to have been made and disposed of in those six days) they do, and that not incongruously, agree upon, to be understood to be this unshapely (first) matter.  
2. What now if another should say, That this unshapelynesse & confusedness of matter, was for this reason first insinuated to us under the name of Heaven and earth, because that this visible world, with all those natures which most manifestly appear in it, (which we oft times use to call by the name of heaven and earth) was both created and fully furnished out of it? And what if another should say, that the invisible, and visible natures were not indeed absurdly called heaven and earth; and (consequently, that the universal creation, which God made in his. Wisdom that is, In the begininng, were comprehended under those two words. Notwithstanding, for that All these be not of the substance of God, but created out of nothing, (because they are not the same that God is, and that there is a mutable nature in them all; whether they stand at a stay, as the eternal house of God does; or be changed, as the soul and body of man are:) therefore the common matter of all visible and invisible things, though yet vnshaped, yet shapeable; out of which both heaven and earth was to be created, (that is, both the invisible and visible creature now newly form) was expressed by the same names which the Earth as yet invisible and unshapen and the darkness upon the deep, were to be called by: but with this distinctiou, that by the earth invisible hitherto and unshapen; the corporeal matter be understood, before the quality of of any form was introduced: and by the darkness upon the deep; the spiritual matter be understood, before it suffered any restraint of its unlimited fluidenesse, and before it received any light from wisdom.  
3. There is yet more liberty for a man to say, if he be so disposed; that (namely) the already perfected and form natures (both visible and invisible) were not comprehended under the name of heaven and earth, when we read, In the beginning God made heaven and earth: but that the yet unshapely rough hewing of things, that Stuff apt to receive shape and making, was only called by these names; and that, because in it all these were confusedly contained, as being not distinguished yet, by their proper qualities and forms: which being now digested into order, are called Heaven and Earth; meaning by that, all spiritual creatures, and by this, all corporeal.   

CHAP. 18. divers Expositors may understand one Text, several ways.  
1. ALL which things being heard & well considered of, I will not strive about 
2 Tim. 2. 14  words: for that is profitable to nothing, but the subversion of the hearers; but the law is good to edify, if a man 
1 Tim. 18. 5.  use it lawfully, for that the end of it is charity, out of a pure hart & good conscience, & faith unfeigned. And well did our Master know, upon which two commandments he hung all 
Ma. 22. 40  the law and the Prophets. And what prejudice does it me now confessing zealously, O my God, thou light of my inner eyes, if there may be several meanings gathered out of the same words, so that withal, both might be true? What hinders it me, I say, if I think otherwise of the Writers meaning, than another man does? All we Readers verily, strive both to find out and to understand the author's meaning whom we read; and seeing we believe him to speak truly, we dare not once imagine him to have let fall any thing; which ourselves either know or think to be false. Whilst every man endeavours therefore, to collect the same sense from the holy Scriptures, that the Penman himself intended; what hurt is it if a man so judges of it, even as thou, O' the light of all true-speaking minds, dost show him to be true, although the Author whom he reads, perceived not so much; seeing he also collecteth a Truth out of it, though this particular truth he perchance observeth not?   

CHAP. 19 Of some particular apparent truths.  
1. FOr true it is, O Lord, That thou madest Heaven and Earth; and it is true too, that that Beginning is thy Wisdom, in which thou createdst all: and true again, that this visible world hath for his greater parts the Heaven and the Earth, which in a brief expression, comprehend all made and created natures. And true too, That whatsoever is mutable, gives us to understand that there is a want of form in it, by means whereof it is apt to receive a form, or is changed, or turned, by reason of it. It is true, that that is subject to no times, which cleaveth so close unto that 
a To God.  unchangeable form, as that though the nature of it be mutable, yet is itself never changed. 'tis true, that that unshapednesse which is almost nothing, cannot be subject to the alteration of times. 'tis true, that that whereof a thing is made, may by a figurative kind of speaking, be called by the name of the thing made of it: whence might heaven and earth be said to be that vnshaped Chaos, whereof heaven and earth were made. 'tis true, that of things having form, there is not any nearer to having no form, than the earth and the deep. 'tis true, that not only every created and form thing, but whatsoever is apt to be created and form, is of thy making, of whom are all things. 'tis true, that whatsoever is form out of that which had no form, was unformed before it was form.   

CHAP. 20. He interprets Gen. 1. 1. otherwise.  
1. Out of these truths, of which they little doubt whose internal eye thou hast enabled to see them; and who irremoveably believe, thy servant Moses to have spoken in the Spirit of truth: Out of all these therefore, I say, he collecteth another sense unto himself, who saith, In the beginning God made the heaven and the earth, that is to say, in his Word coeternal unto himself, God made the intelligible and the sensible; or the spiritual and the corporeal creature. And he another, that saith, In the beginning God made Heaven and Earth; that is, in his Word coeternal unto himself, did God make the universal bulk of this corporeal world, together with all those apparently known creatures, which it containeth.  
2. And he another, that saith, In the beginning God made Heaven and Earth: that is, In his word coeternal unto himself, did God make the formelesse matter both of the creature spiritual and corporeal. And he another, that saith, In the beginning God created Heaven and Earth; that is, In his Word coeternal unto himself, did God create the formless matter of the creature corporeal, wherein heaven and earth lay as yet confused: which being now distinguished and form, we at this day see in the bulk of this world, And he another, who saith, In the beginning God made heaven and earth, that is, In the very beginning of creating and of working, did God make that formelesse matter, confusedly containing in itself both heaven and earth; out of which, what were afterwards form; do at this day eminently appear, with all that is in them.   

CHAP. 21. These words, The Earth was void, etc. diversely understood.  
1. ANd forasmuch as concerns the understanding of the words following, out of all which truths, that Interpreter chooses one to himself, who saith. But the Earth was invisible, and unfashioned and darkness was upon the deep: that is, That incorporeal thing that God made, was as yet a formelesse matter of corporeal things, without order, without light. Another says thus: The Earth was invisible and unfashioned, and darkness was upon the deep: that is, This All now called heaven and earth, was a shapeless and darksome matter hitherto; of which the corporeal heaven and the corporeal earth were to be made, with all things in them, now known unto our corporeal senses. Another says thus: The Earth was invisible and shapeless, and darkness, was upon the deep: that is; This All, now called heaven and earth, was but a formelesse and a darksome matter hitherto; out of which was to be made, both that intelligible heaven, which is other where called The Heaven of heavens: and the Earth, that 〈◊〉 say, the whole corporeal 〈…〉 which 〈…〉 understood this corporeal heaven also; that, ●●●ely, out of which every visible and invisible creature 〈…〉 be created.  
● mother says thus, The ●●rth was invisible and shapeless, and darkness was upon the deep, that is, The Scripture did not call that unshapelynesse, by the name of Heaven and Earth; for that unshapelynes, saith he, was already in being, and that was it he called the Earth invisible without and shape and darkness upon the deep: of which he had said before, that God had made heaven and earth, namely, the spiritual and corporeal creature. Another says, The Earth was invisible and without shape, and darkness was upon the Deep, that is, the matter was now a certain unshapelynesse, of which the Scripture said before, that God made heaven and earth: namely, the whole corporeal bulk of the world, divided into two great parts, upper and lower; with all the common known creatures in them.   

CHAP. 22. That the waters are also contained under the names of Heaven and Earth.  
1. But if any man shall attempt to dispute against these two 
a The 2 last of the former Chapter. That which follows, is the Confirmation of the Argument.  last opinions with this argument: If you will not allow, that this unshapelynesse of matter seemed to be called by the name of heaven and earth; Ergo, there was something which God never made, out of which he was to make heaven and earth. Nor indeed hath the Scripture told us, that God made this heaven and earth; but merely to have us understand, that matter to be signified either by the name of heaven and earth together, or of the earth alone; whenas it said, In the beginning God made the heaven and earth: that so by that which follows, And the Earth was invisible, and without form, (although it pleased Him to call the formless matter by those terms,) yet may we understand no other matter, but that which God made, in that Text where 'tis written, God made Heaven and Earth.  
2. The maintainers of those two latter opinions (either this or that) will upon the first hearing, return this answer: We do not deny this formelesse matter to be indeed created by God, of whom are all things which are very good: for as we affirm that to be a greater good, which is created and form; so we confess likewise, that to be a lesser good, which is made with no more than an aptness in it to receive Creation and 
a Creab le & formabile. 
He begins to answer their objections   form: and yet even that is good too. But ᵇ yet hath not the Scripture set down, That God made this unshapely Chaos; no more than it hath set down those many other things that He made; as the Cherubins, and Seraphins, and the rest which the Apostle distinctly speaks of Thrones, Dominions, Principalities, Powers: all which that God made, it is most apparent. 
Col. 1. 16.   
3. Or if in that text where 'tis said, He made heaven and earth, all things be comprehended; what shall we then say of the waters, upon which the Spirit of God moved? For if all things be understood to be named at once in this word Earth; how then can this formelesse matter be meant in that name of Earth, when we see the waters so beautiful? Or if it be so taken; why then is it written, That out of the same unshapely matter, the Firmament was made, and called Heaven; and That the waters were created, is not written? For the waters remain not formless & invisible unto this day, seeing we behold them flowing in so comely a manner. But if they at that time received the beauty they now have, whenas God said, Let the waters under the Firmament be gathered together unto one 
Gen. 1. 9  place, that so the gathering together of the waters, may be taken for the forming of them; what will they answer for those waters which be above the Firmament? seeing if they had not any form at all, never should they have been worthy of so honourable a seat; nor is it written, by what Word they were form.  
4. So that if Genesis hath said nothing of Gods making of some one thing, (which yet no sound faith nor well-grounded understanding once doubteth, but that he did make) let no sober knowledge once dare to affirm these waters to be coeternal with God; for that we finding them to be barely mentioned in the book of Genesis, do not find withal where they were created. Why, (seeing truth teaches us) may we not as well understand that formelesse matter (which this Scripture calls the invisible and vnshaped Earth and darksome deep) to have been created by God out of nothing, and therefore not to be coeternal to him: notwithstanding that this story hath omitted to show where it was created?   

CHAP. 23. In interpreting of holy Scripture, truth is to be sought with a charitable construction.  
1. THese things therefore being heard and perceived, according to the weakness of my capacity, (which I confess unto thee O Lord that very well knowest it) two sorts of differences do I perceive likely to arise, whensoever any thing is by words related, though even by the truest reporters. One, when the difference riseth concerning the truth of the things: the other, when it is concerning the meaning of the Relater. For we inquire one way about the making of the thing created, what may be true; & another way, what it is that Moses (that notable dispenser of thy faith,) would have his reader and hearer to understand in those words. For the first sort, away with all those which once imagine themselves to know that as a truth, which is in itself false; and for this other sort, away with all them too, which once imagine Moses to have written things that be false. But let me ever in thee O Lord, take part with them, and in thee delight myself in them, that edify themselves with thy truth, in the largeness of a charitable construction: yea let us have recourse together unto the words of thy book, and make search for thy meaning in them, by the meaning of thy Servant, by whose pen thou hast dispensed them.   

CHAP. 24. The Scripture is true, though we understand not the uttermost scope or depth of it.  
1. But which of us all shall be so able, as to find out this full meaning, among those so many words which the seekers shall every where meet withal; sometimes understood this way, and sometimes that way; as that he can confidently affirm, This Moses thought, and This would be have understood in that story; as he may boldly say, This is true, whether he thought this or that? For behold, O my God, I thy servant who have in this book vowed a Sacrifice of Confession unto thee; do now beseech thee, that by thy mercy I may have leave, to pay my vows unto thee.  
2. See here, how confidently I affirm, That in thy Incommutable Word thou hast created all things visible and invisible: but dare I so confidently affirm, That Moses had no further meaning, when he wrote, In the beginning God made Heaven and earth? No. Because though I perceive this to be certain in thy truth; yet can I not so easily look into his mind, That he thought just so in the writing of it. For he might have his thoughts upon God's very entrance into the act of creating, whenas he said, In the beginning: he might intend to have it understood by Heaven and Earth, in this place; no one nature either spiritual or corporeal, as already form and perfected; but both of them newly begun, and as yet unshapen.  
3. For I perceive, that whichsoever of the two had been said, it might have been truly said; but which of the two he thought of in these words, I do not perceive so truly. Although, whether it were either of these, or any sense beside, (that I have not here mentioned) which so great a man saw in his mind, at the uttering of these words: I nothing doubt but that he saw it truly, and expressed it aptly. Let no man vex me now, by saying, Moses thought not as you say, but as I say: For if he should ask me, How know you that Moses thought that which you inter out of his words? I ought to take it in good part; and would answer him perchance as I have done heretofore; or something more at large, if I were minded to put him hard to it.   

CHAP. 25. We are not to break charity about a different Exposition of Scripture.  
1. But when he saith, Moses meant not what you say, but what I say; yet denyeth not, what either of us say, these may both be true. O my God, thou life of the poor, whose breast harbours no contradiction: rain thou some thoughts of mitigation into my heart, that I may patiently bear with such, who differ not thus with me, because they favour of divine things, or be able to discover in the heart of thy servant, what they speak: but because they be proud; not knowing Moses opinion so well, as loving their own: not for that 'tis truth, but because 'tis theirs. Otherwise, they would as well love another true opinion, as I love what they say, when 'tis true 〈…〉 they say: not because 'tis theirs, but because 'tis true; and is therefore theirs no lon●●● even because it is true. But would they therefore love it, because it is true? then becomes it both theirs, and drive: for that all the lovers of Truth, have a common interest in it.  
2. But whereas they are so earnest; that Moses did not mean what I say, but what they say; this I neither like, nor love: for suppose so it 
Here the Popish Translater notes, That Truth is a Catholic benediction. I allow it, if he excepts Roman.  〈◊〉; yet is this rashness of theirs, no sign of knowledge; but of overboldness 〈…〉 hath seeing further, but 〈◊〉 bigger, begotten it. 〈◊〉 therefore O Lord, are ●y judgements to be trembled at; seeing that thy truth is neither mine, nor his, nor a thirds; but belonging to us all, whom thou callest to partake of it: warning us in terrible manner, not to account it private to ourselves, for fear we be deprived of it. For whosoever challenges that as proper to himself, which thou propoundest to all in general; and would make that his own, which belongs to all; that man shall be driven from what is common to all, to what is properly his own; that is, from truth, to a lie. For he that speaketh a lie, speaketh it of his 
joh. 8. 44.  own.  
3. Harken O God, thou best judge; harken O thou Truth: what answer shall I return unto my Gaynsayer? listen, for before thee do I speak it, and before my brethren, who employ thy lawfully, that is, to the end of charity: harken and be●●●● if it please thee, what I 〈…〉 say to him. For thi● brotherly and peaceful word will I return unto him suppose both of us see that to be true that thou 〈◊〉 ● and both again see that to be true that I say: where I prithee, do we si● it? I verily see it not in 〈◊〉, nor thou in me: but ●●th of us in the selfsame unchangeable Truth, which i● above both our souls. Seeing therefore we vary not about the very light of the Lord our God, why strive we 〈◊〉, the thoughts of our ●●●ghbour? which, it is ●●●●ssible for us so clearly 〈…〉 into, as we may 〈◊〉 the unchangeable truth: 〈◊〉 that, if Moses himself 〈…〉 appeared to us and said, 〈…〉; yet nor so should we haveseene it, but believed it.  
4. Let us not therefore be puffed up in favour of one, against another; above that which is written, Let us love the Lord our God with all our heart, with all our soul, and withal our mind: and our neighbour as ourself. For which two precepts of charity, did Moses mean, whatsoever in those books he meant: which unless we believe, we shall make God a liar, whenas we imagine otherwise of our fellow servant's mind, than he hath taught us. Behold now, how foolish a conceit it is in such plenty of most true opinions, as may be fetched out of those same words; rashly to affirm, which of them Moses principally meant: and thereby, with pernition contentions▪ to offend charity itself; for whose sake 〈…〉 spoke everything, whose 〈◊〉 we go about to expound.   

CHAP. 26. 〈…〉 was fit to write the Scriptures in.  
1. FOr mine own part, O my God, thou height of my humility, thou rest of my 〈…〉, thou which hearest 〈◊〉 Confessions, and which 〈◊〉 givest my sins: seeing 〈◊〉 commandest me To love 〈◊〉 neighbour as myself, I can. 〈◊〉 believe that thou gavest 〈◊〉 gift unto Moses thy 〈…〉 servant, than I 〈◊〉 have wished or 〈◊〉 thee to have given my 〈◊〉 had I been borne in the 〈◊〉 he was, and that thou 〈◊〉 set me in the same 〈◊〉; whereby the service 〈◊〉 heart, and tongue, those books might be dispensed, which, ●or so long time after were to profit all nations, and throughout the whole world from such a 
a 
'tis a marvel that my Papist put not in some Romish pinnacle, (higher than that the devil set our Saviour on) to overtop this height of the, Scriptures authority.  
What, never a marginal note out against the Scriptures? that's marvel.   height of authority, were to surmount all false and proud opinions.  
2. I should have desired verily, had I then been Moses, (for we are of the same lump: and what is man, saving that thou art mindful of him?) I would therefore I say, had I been in his case at the same time, and that the book of Genesis had been put upon me to write, have desired the same faculty of expression to have been given me, and the selfsame manner of enditing too, that so, neither they who cannot as yet understand how God creator might not reject the, style, as beyond their capacity; and yet they who are already able to do it, upon what true opinion soever their meditations had pitched; might find it not to have been omitted in those few words of that thy Servant: and if another man had by the light of truth discorded another; neither should that have failed to be picked out of the selfsame words.   

CHAP. 27. 'tis best drawing at the Fountain.  
1. FOr as a fountain penned within a narrow compass is the more plentiful, in his waters; and with his streams serves more rivers, and larger spa●●● of ground, than any one of those rivers, do, which after along tract of land be 〈◊〉, is derived out of the same fountain; even so this Text of that dispenser of thine, that it might benefit the more people who were to preach upon it; does out of a narrow scantling of language, over flow into such streams of clearest truths as out of it every man may to his own sense, (as well as he can upon these subjects, he, one observation, and he, another) draw out the truth, by larger circumlocutions of discourse.  
2. For some, whenas they read, or hear these words, presently conceive God to be like some man; or like some huge bulk endued with unlimited powers; which by some new and sudden resolution, had of itself, as it were with some places between, created heaven and earth; even two great bodies, above and below: wherein all things were to be contained. And when they hear God say, Let that thing it made, and it was made; they think the words to have had beginning and ending, to 〈◊〉 sounded in time, and so 〈…〉 passed away; immediately whereupon, the thing became in Being, which was commanded so to do: and such other like conceits, which their familiarity with flesh & blood causes them to imagine. In little ones, as yet whilst their weakness is 〈◊〉 along in this humble manner of speech, as it it were 〈◊〉 bosom of a mother) their saith is wholesomely ●ursed up; and they by it assured and confirmed in the 〈◊〉, that God made all these Natures, which in admirable variety their eye beholdeth round about them. Which words, who ever shall despise, as if too simple, and with a proud weakness but once offer to crawl out of his cradle; he shall, a also, catch a most miserable fall. But take thou, O Lord God, some pity upon them, that such as go by the way, tread not upon this unfeathered young bird, and send thine Angel 
a See, here ●e one part of the Angel's office; who are Ministering spirits to the heirs of salvation.  to put it into the nest again, that it may be bred up there, till it be able to fly.   

CHAP. 28. How diversely this Scripture is understood by others.  
1. But others, unto whom these words are now 
Heb. 13. 14  no longer a Nest, but like somewell-filld Fruit-yards; in which they discovering some fruits concealed under the leaves, gladly flock thither; and with cheerful chirpings seek out, and pluck off these fruits. For thus much, at the reading or hearing of 〈…〉 words, do they discern ● how that all things 〈…〉 to come, are out 〈…〉 by thy eternal and 〈…〉 continuance at the 〈…〉: and how there is 〈…〉 all that, any one of the 〈…〉 all creatures, which 〈…〉 of thy making, O God. ●hose Will, because it is the ●●● that thyself is, is no ●●●s changed: nor was it ●●● Will newly resolved vp●● or which before was not ●● thee, by which thou createdst all things: not out of thyself, in thine own similiter which is the form of ●● things) but out of nothing, ●● a formelesse unlikeness to ●● self; which might after ●●● form by thy similitude; ●●●●●king its recourse ●●● thee who art but one, 〈…〉 to the capacity 〈…〉 for it, so far as is given to each thing in his kind) and might all be made very good: whether they abide near about thyself; or which being by degrees removed further off, by times and by Places; do either make or suffer many a goodly narration. These things they see, and they rejoice in the light of thy truth; according to all that little, which from hence they are able to conceive.  
2. Another bending his observation upon that which is spoken, In the beginning God made heaven and earth; hath a conceit, that that beginning is Wisdom; because that also speaketh unto us. Another advising likewise upon the same words, by Beginning understands the first entrance of the things created: taking them in this sense, In the beginning he made, as if he should have said. He at first 〈◊〉. And among them that understand. In the beginning, 〈◊〉, In thy Wisdom thou createdst heaven and earth: One believes the mat●●●● of which the heaven and earth were to be created, to be there called heaven and earth. Another the natures already form and distinguished. Another, under the 〈◊〉 of Heaven, conceives ●●● one form nature, and that the spiritual one to be 〈◊〉: and under the name of Earth, the other formelesse 〈◊〉 of the corporeal matter. And as for them that under the names of heaven and earth, understand the matter as yet unformed; out of which heaven and earth 〈◊〉 to be form: neither let they understand it after 〈…〉 manner: but One, 〈◊〉 matter out of which both the intelligible and the sensible creature were to be made up: Another, that matter only out of which this sensible corporeal bulk was to be made; which in his mighty bosom contains these natures so easy to be seen, and so ready to be had. Neither yet do even they understand alike, who believe the creatures already finished and disposed of, to be in this place called heaven and earth: but one, understands both the invisible and visible nature: another, the visible only; in which we behold this lightsome heaven, and darksome earth, with all things in them contained.   

CHAP. 29. How many ways a thing may be said to be first.  
1. But he that no otherwise understands In the beginning he made, then if i● were said, At first he made; hath on ground whereupon with any truth he may understand heaven & earth, unless he withal understand the matter of heaven and earth: that is to say, of the universal intelligible and corporeal creature. For if he would have the universe to be already form; it may be rightly demanded of him, If so be God made this first, what then made he after wards? After the universe, surely, he will find nothing at all: whereupon must be against his will hear of another question; How is a thing first, if after it there be nothing? But when he says, God made the matter unformed at first, ●ad form it afterwards, there is no absurdity committed: provided, that he be able to discern, what 〈◊〉 first in eternity, what in time, what in choice, and what in 
b Origine.  Original. First in eternity, so God is before all things: first in time; so is the flower before the fruit: first in choice, so is the fruit before the flower: first in Original, so is the sound before the Tune. Of these four, the first and last, that I have mentioned, are with extreme difficulty obtained to be understood, but the two middlemost, easily enough. For too subtle and too losty a vision it is, to behold thy eternity, O Lord, unchangeably making these changeable things: and so in that respect to be before them.  
2. And who in the second place, is of so sharp-sighted an understanding, as that he is able without great pains to discern, how the sound should be before the Tune? yet is it so, for this reason; because a Tune is a sound that hath form in it; and likewise 〈…〉 that a thing not form, may have a being: whereas that which hath no form, can have no being. Thus is the matter, before the thing made of ●● Which matter is not before the thing in this respect, for that it makes the thing; seeing itself is rather made into the thing: nor is it before in respect of distance of time; for we do not first in respect of time utter formelesse 
* Tunelesse noises.  found'st without singing, and then tune or fashion the same sounds into a form of singing afterwards: just as wood or silver be served, whereof a chest or vessel is fashioned. Such materials indeed, do in time precede the forms of those things which are made of them: but in singing it is not so: for when a man sings, the sound is heard at the same time: seeing that he does not make a rude formelesse sound first, and then bring it into the form of a Tune afterwards.  
3. For a sound just as it is made, so it passeth; nor canst thou find aught of it, which thou mayst call back and set unto a tune by any Art thou canst use: therefore is the tune carried along in his sound; which sound of his, is his matter: which verily receives a form, that it may become a tune. And therefore (as I said) is the matter of the sound, before the form of the tune: not before, in respect of any power 
a Here my M. S. and Sommalius copy well reads it Per saciendi potentiam: whereas other Editions have it ●erfioiendi potentia.  it hath to make it a tune: for a sound is no way the workemaster that makes the tune: but being sent out of the body, is like materials subjected to the soul, to make a tune out of. Nor is it first in our choice; seeing a sound is not better than a tune: a tune being not only a bare sound, but a graceful sound. But it is first in Original, because a tune receives not form to cause it to become a sound; but a sound receives form, to cause it to become a tune. By this example, let him that is able, understand the matter of things to be first made and called Heaven and Earth: because Heaven and Earth were made out of it. Yet was not this matter first made in respect of time; because that the form of every thing is it that discovers the time of it: but that matter was sometimes without form; but is now observed to be together in time with its form. And yet is there not any thing to be said of that matter, but as if it were its form in respect of time, whenas indeed it is considered of as the latter of the two. Because doubtless, better are things that have form, than things that have no form; yea they have precedence in the eternity of the Creator: that so there might be something out of nothing, of which somewhat might be created.   

CHAP. 30. The Scriptures are to be searched, with honourable respect unto the Penman.  
1. IN this diversity of most true opinions, let Truth itself procure reconcilement. And our God have mercy upon us, that we may use the law lawfully, the end 
1 Tm. 1. 8.  of the Commandment being pure Charity. By this if a man now demands of me, which of all these was the meaning of thy servant Moses; such discourses were not fit to be put among my Confessions, should I not confess unto thee, I cannot tell: and yet this I can tell, That they are all true senses (those carnal ones excepted) of which I have fully spoken mine opinion. As for those little ones of good hopes, them do not the words of thy Bible terrify, which deliver high my steries in so humble a phrase, & few things in so copious an expression. And as for all those, whom I confess both to have seen and spoken the truth delivered in those words; let us love one another: yea and jointly together let us love thee our God, the fountain of truth; if so be our thirst be after truth, and not after vanities: yea, let us in such manner honour this servant of thine, the dispenser of this Scripture, so full of thy Spirit; that we may believe him, when by thy revelation he wrote these things, to have bend his intentions unto that sense in them, which principally excels the rest, both for light of truth, and fruitfulness of profit.   

CHAP. 31. Truth is to be received, whoever speaks it.  
1. SO now, when another shall say, Moses meant as I do: and another, Yea the very same that I do: I suppose that with more religion I may say, Why meant he not as you both mean, if you both mean truly? And if there may be a third truth, or a fourth; yea if any other man may discover any other truth in those words; why may not He be believed to have seen all these; He, by whose ministry, GOD that is but One, hath tempered these holy Scriptures to the meanings of a many, that were both to see true, and yet divers things? For mine own part verily, (and fearelessely I speak it from my heart) that were I to indite any thing that should attain 
* This is the third time that St Austen hath given the Scriptures this style; and never mentioned any subjection of the Scriptures unto the Church, which the Papist would so fain have  the highest Top of authority, I would choose to write in such a strain, as that my words might carry the sound of any truth with them, which any man were apprehensive of, concerning these matters; rather than so clearly to set down one true sense only concerning some one particular, as that I should thereby exclude all such other senses, which being not false, could no ways offend me. I will not therefore, O my God, be so heady, as not to believe, that this a 
a Moses.  man obtained not thus much at thy hands. He without doubt both perceived, and was advised of, in those words, whenas he wrote them; what truth soever we have been able to find in them: yea and whatsoever we have not heretofore been able, no nor yet are: provided, that this truth be possible to be found in them at all.   

CHAP. 32. He prays to obtain the right meaning.  
1. LAstly O Lord, thou that art a God, and not flesh and blood, what though a man should not see all, yet could any part of that be concealed from thy good Spirit, (who shall lead me into the land of uprightness;) which 
Ps. 143. 10.  thou thyself wert by those words to reveal unto the Readers of all times to come, notwithstanding that he that delivered us these words, might among many true meaning, pitch his thoughts perchance upon one only? Which if so it be, let that meaning then be granted to be more excellent than the rest. But do thou, O Lord, either reveal that very same unto us, or any other true one which thou pleasest: that so, whether thou discoverest the same unto us, which thou didst unto that servant of thine, or else some other by occasion of those words: yet do thou thyself edify us, and let not error deceive us.  
2. Behold now, O Lord my God, how much we have written upon a few words, yea how much I beseech thee? What strength of ours, yea what ages would be sufficient to go over all thy books in this manner? Give me leave therefore brieflyer now to confess unto thee, concerning them; and to make choice of some one true, certain, and good sense that thou shalt inspire me withal: yea and if many such senses shall offer themselves unto me (where many safely may) leave 
a My M. S. reads it Easine confessionimeae, and not Ea fide confessionimeae, as the Printed copies do  them also to be confessed by me: that I may at length preach the same, which thine own minister intended, both rightly and most profitably: for that is the thing which my duty is to endeavour, which if I may not attain unto, yet let me preach that, which by those words, thy Truth was pleased to tell me, which sometimes revealed also unto him, that which it pleased.   
The end of the twelfth book.   

Saint Augustine's Confessions. The Thirteenth Book.  

CHAP. 1: He calleth upon God.  
1. I Call upon thee, O my God, my mercy; upon thee that createdst me, and who hast not forgotten him, that had forgotten thee. I invite thee into my soul, which by a desire that thyself inspireth into her, thou now preparest to entertain thee. Forsake me not now when I call upon thee, whom thou preventest before I called: having been earnest with me with much variety of repeating calls; that I would hear thee from a far, and suffer myself to be converted, and call at length upon thee, that now called'st after me, For thou Lord hast blotted out all my evil 
b Mala merita, & bona Merita. If Merita in the Fathers must needs signify merits; why did not my Papist here tanslate it Euilt merits and good merits? The word anciently signifies service or deservings, good or bad. If God prevents us, how can we in a proper & strict sense be said to merit of him? and if the Recompense be due to God. where's your condignity, or confidence to be recompe need for your merits?  dseeruing, left thou shouldest be forced to take vengeance upon my hands, wherewith I have fallen off from thee: and thou hast Prevented all my well deservings too; that thou mightest return a recompense unto thine own hands with which thou madest me; because that before I was, Thou art. Nor was I any thing, upon which thou mightest bestow the favour to cause me to be: and yet behold, I now am, merely out of thine own goodness, preventing both all this which thou hast made me, and all that too, whereof thou hast made me. For thou neither hadst any need of me, nor yet am I of such good use, as any ways to be helpful unto my Lord and God: nor am I made to be so assistant to thee with my service, as to keep thee from tiring in thy working; or for fear thy power might be less, if my service should be wanting: nor so to ply thee with my service, as a man does his land, that unless I tilld thee, thou must lie faellow: but made I am both to serve and worship thee, that I might receive a well-being from thee; from whom it proceeds, that I have such a being, as is capable of a well-being.   

CHAP. 2. Of the creatures dependency upon their Creator.  
1. FOr by the fullness of thy goodness, doth thy creature subsist; that the good, which could no ways profit thee, nor though of thee, no ways equal unto thee; yet being of thee, might not be wanting. For what did Heaven and Earth, which thou madest in the beginning deserve of thee? Let those spiritual and corporeal natures which thou madest in thy Wisdom, say how they deserved thee: that, things both now begun, and unformed as yet, (every one in its own kind, spiritual or corporeal) yea now falling away into an immoderate liberty and farre-distant unlikeness unto thee, should still have their dependence upon thee. The Spiritual nature even without its due form as yet, is far more noble than any corporeal nature though fully form: and a corporeal thing though not yet form, better than if at all it had no being. And in this manner should all things have for ever depended upon thy Word, unformed; were they not by the same Word reduced unto thy Unity, endued with a form, and improved by Thee the only Sovereign Good, to become very good. What can these formelesse natures deserve a being of thee; seeing they could not have so much as a being, unless they had it from thee?  
2. What did that corporeal matter deserve of thee, that it should be made so much as invisible & shapeless? seeing it could not be so much as so, hadst not thou made it so? and therefore because it was not at all, it could not deserve of thee to be made. Or what could the spiritual creature even now begun to be created, deserve of thee, that it might at least all darkesomely flit up and down, like unto the Deep, but very unlike thee; unless it had been by the same word called back unto that, by whom it was created: and by the same also enlightened, that it might be made light some by it; although not in any equality, yet in some conformity unto that form which is equal unto thee? For like as to a body, simply to be, is nor all one with being beautiful; for than it could no ways be deformed: so likewise to a created spirit to line, is not all one with lining wisely: for than should it ever continue wise unchangeably. But good it is for it to stick close unto thee; lest what light it hath obtained by turning to thee, it may lose again, by turning from thee; and relapse into a state of life, resembling the darksome deep. For even we ourselves, who according to our souls are a spiritual creature, when we were 
Eph. 5. 8.  sometimes turned away from the our Light, were very darkness in that estate of life: yea and still we labour amidst the relics of our old darkness, until in thy only One we be made thy Righteousness, which is like the 
Psol. 36. 6  great mountains. For we have sometimes under gone thy judgements, which are like unto the great Deep.   

CHAP. 3. All is of the grace of Gods.  
1. BY that which thou saidst in the first creation, Let there be light, and there was light; I do, not unfitly, understand the Spiritual creature: because even then was there a kind of life, which thou mightest illuminate. But yet as then it had done nothing whereby to deserve of thee, that there might be such a light: even so when already it was come to be, could it not deserve of thee, to be enlightened. For neither could its formelesse estate be pleasing unto thee, unless it might be made light: light, not by an absolute existing of light in itself, but by beholding thee the Light all-illuminating, and by cleaving unto it; that so, the life that is lived at all, and the life that is lived thus happily, it might owe to nothing but thy grace: being now converted by a better change unto That, which can never be changed either into worse or better: and that is unto thee thyself only, because thou only Art simply; unto thee it being not one thing to live, and another thing to live well: seeing thyself art thine own happiness.   

CHAP. 4. God needs not the Creatures, but they him.  
1. WHAT therefore could have been wanting unto thy good, which thou thyself art; although all these creatures should never have been, or have remained utterly without form: which thou madest not out of any want, but out of the fullness of thy goodness, holding them in and converting them to form, with no thought, as if thy joy were to receive any accomplishment thereby? For unto thee who art absolutely perfect, is their imperfection displeasing: that so they be perfected by thee, and thereby please thee: not as if thou wert imperfect, or wert to receive perfection from their being perfected. Thy good spirit indeed moved upon the waters, yet was not borne up by the waters, as if he stayed up himself upon them: for upon what waters thy good Spirit is said to stay, those did he cause to be stayed up in himself. But thy uncorruptible & unchangeable Will, which is in itself all-sufficient for itself, moved upon that life, which thyself hadst before created: unto which, lining is not all one with happy living, seeing it does but live flitting up and down in its own obscurity: and which yet remaineth to be converted unto him, by whom it was made: and to live more and more near by the fountain of life; yea and in his light to see light, and to be perfected at last, and enlightened, and made happy.   

CHAP. 5. His Confession of the blessed Trinity.  
1. Lo, now the Trinity appears unto me in a glass aarkly; which is Thou my God: because thou, O Father, in the beginning, that is, in thy Wisdom borne of thyself, equal and coeternal unto thee; that is to say, in thy Son, hast created Heaven and Earth. Much now have we said of the Heaven of heavens, and of the invisible and unshapen earth, and of the dark some Deep, according (namely) unto the waning of spiritual deformity, which ever it should have wandered in, unless it had been converted unto him, from whom that life which already it had, was received: by whose enlightening it might be made a beauteous life, and become the heaven of that heaven, which was afterwards set between water and water. And under the name of God, I now understood the person of the Father, who made all; and under the name of beginning, the person of the Son, in whom he made all; and thus believing, as I did, the Trinity to be my God, I searched further into thy holy Word, and lo, his Spirit moved upon the waters. See here the Trinity, my God, the Father, and Son, and holy Ghost, the Creator of all thine own creatures.   

CHAP. 6. Of the Spirits moving upon the waters.  
1. But what was the cause, O thou true-speaking light? unto thee lift I up my heart, let it not be taught vanities, dispel thou the darkness of it; and tell me by our mother charity, I beseech thee; tell me the reason, I beseech thee, why after the mention of heaven, and of the invisible and shapeless earth, and darkness upon the Deep, thy Scriptures should even then at length make the first mention of thy Spirit? Was it because it was meet so to have Him insinuated, as that he should be said to move upon? and so much could not truly be said, unless that were first mentioned, upon which thy Spirit may be understood to have moved. For verily, neither upon the Father, not upon the Son, was he moved; nor could he rightly be said to move upon, if there were nothing yet for him to move upon. First therefore was that to be spoken of, which He was said to move upon; and then He, whom it was requisite not to have named otherwise, than a▪ He was said to move upon. But wherefore yet was ●● not fitting to have Him insinuated otherways, unless He were said to move upon?   

CHAP. 7. Of the effect or working of the Holy Ghost.  
1. FRom hence let him that is able, follow with his understanding thy Apostle where he thus speaks, Because thy love is shed abroad in our hearts by the holy Ghost which is given unto us: and where concerning spiritual gifts, he teacheth and showeth unto us a more excellent way of charity; and where he bows his knees unto thee 
1 Cor. 12. 21.  for us, that we may come to 
Eph. 3 19  learn that most excellent knowledge of the love of Christ. And therefore even from the very beginning, did the Spirit supereminently move upon the waters. Whom shall I tell it unto, and in what terms shall I describe how the hugy weight of lustful desires, presses down into the steep pit; and how charity raises us up again by thy Spirit which moved upon the waters? Unto whom shall I speak it? and in what language utter it? For they are no certain places into which we are plunged, and out of which we are again lifted. What can be liker, and yet what unlikeer? They be Affections, they be Loves; they be the uncleanness of our own spirits, that overflow our lower parts with the love of cares: and it is the holiness of thy Spirit that raiseth us upwards again by the love of our safeties; that 
b This sentence was most generally in the church-service and communion. Nor is there scarce any one old Liturgy but hath it Sursum cordas. Hab●mus addominum. psal. 69. 2.  we may lift our hearts up unto the Lord, where thy Spirit is moved upon the waters; and that we may come at length to that repose, which is above all rests: when namely, our souls shall have escaped over these waters where we can find no ground.   

CHAP. 8. How Gods Spirit cherisheth feeble souls.  
1. THE Angels fell, and man's soul fell; and all thy Spiritual creatures in general had shown the way unto the deep, which is in that most darksome bottom; hadst not thou said, Let there be light, and there was light; and unless every spiritual creature of thy heavenly City, had continued in obedience unto thee, and settled itself upon thy Spirit, which moves unchangeably, upon every thing that is changeable. Otherwise, had even the heaven of heavens itself, for ever continued a darksome Deep; whereas now it is light in the Lord. And now by that miserable restlessness of the falling spirits, and by their discovering of their own darkness, (the garment of thy light being plucked off them:) dost thou sufficiently reveal how noble the reasonable creature is, which thou hast created; unto which nothing will suffice to settle its happiness and rest upon, that is any way inferior unto thyself: and therefore cannot herself give satisfaction unto herself. For 'tis thou, O Lord, that shalt lighten our darkness: from thee must grow these our garments; and then shall our darkness be as the noon day.  
2. Give thyself unto me, O my God, yea restore thyself unto me: for I love thee; and if it be too little, let me now love thee more affectionately. I am not able to measure my love, that I may so come to know, how much there wants of enough: that my life may even run into thy embracements, and not tnrne from them again, until I be wholly hidden in the secret of thy presence. This one thing am I sure of; that woe is me if I be not in thee: yea not so only if I be without myself, but ill will it go with me, though I be hidden within myself: yea all other plenty besides my God, is mere beggary unto me.   

CHAP. 9 Why the Spirit only moved upon the waters.  
1. BUT did not the Father also, or the Son, move upon the waters? And if we understand moving as it were in a place, like a body; then neither did the Spirit move. But if the excellent highness of the divinity, above every changeable creature, be understood: then did both Father, Son, and Holy Ghost move upon the waters. Why therefore is this said of thy Spirit only? Why of him only, as if there had been some place, where indeed there is no place for it: of which only it is written, that He is thy gift? Let us now take up our rest in this thy gift; there let us enjoy thee, O our rest, and our place.  
2. Love prefers us thither, and thy good Spirit advances our lowliness from the very gates of death. In thy good pleasure lies our peace, our body with his own lumpishness sways us towards its own place. Weight makes not downward only, but to his own place also. The fire mounts upward, a stone sinks downward. All things pressed by their own weight, go towards their proper places. Oil poured in the bottom of the water, yet will swim on the top of it: water poured upon Oil, sinks to the bottom of the Oil. They are weighed down by their own hea-luinesse, they go to seek their own centres. Things a little out of their places, become unquiet: put them in their order again, and they are quieted. My weight, is my love: that way am I carried, whithersoever I be carried. We are inflamed by thy gift, and are carried upwards: we wax hot within, and we go forwards. We ascend thy 
psal. 84. 5.  ways that be in our heart, and we sing a song of degrees; inwardly inflamed with thy fire, with thy 
* The Holy Ghost, and not a furious blind zeal  good fire, and we go; even because we go upwards to the peace of jerusalem: for glad I was when as they said unto me, We will go up into the house of 
psal. 122. 1.  God. There let thy good pleasure settle us, that we may desire no other thing, but to dwell there for ever.   

CHAP. 10. All is of God's gift.  
O Happy creature 
* The Angels.  which knows no other thing but that whenas itself was another thing, even by thy Gift which moveth upon every mutable thing, it was so soon as created, and no delay of time between, taken up in that call whereby thou saidst, Let there be light, and there was light. Whereas in us there is distance of time between our having been darkness, and our making light: but of that creature it is only said, what it would have been, if it had not been enlightened. And this is spoken in that manner, as if it had been unsettled and darksome before: that so the reason might now appear, for which it was made to be otherwise; that is to say, that it being converted unto the light that never faileth, might itself be made light. Let him understand this that is able: and let him that is not, ask it of God. Why should he trouble me with it; as if I could enlighten any man that cometh into 
Ioh● 1. 9  this world?   

CHAP. 11. Of some Impressions or resemblances of the blessed Trinity, that be in man.  
1. Which of us does sufficiently comprehend the knowledge of the almighty Trinity? and yet which of us but talks of it, if at least it be that? A rare soul it is, which whilst it speaks of it, knows what it speaks of. For men contend and strive about it, and no man sees the vision of it in peace. I could wish, that men would consider upon these three, that are in themselves. Which three be far another thing indeed, than the Trinity is: but I do but now tell them, where they may exercise their meditations, and examine and find how far they are from it. Now the three that I spoke of, are, To Be, to Know, and to Will. For I both Am, and Know, and Will: I Am Knowing and Willing: and I Know myself to Be, and to Will: and I would both Be, and Know. Betwixt these three, let him discern that can, how unseparable a life there is; yea one life, one mind, and one essence: yea finally how unseparable a distinction there is, and yet there is a distinction. Surely a man hath it before him; let him look into himself, and see, and then tell me.  
2. But when once he comes to find any thing in these three; yet let him not for all this believe himself to have found that unchangeable which is far above all these, and which IS unchangeably, and Knows unchangeably, and wiles unchangeably: But whether or no where these three be, there is also a Trinity, or whether all three be in each several one, or all three in every of them: or whether both ways at once, in admirable manner, simply and yet manifoldly in its infinite self, the and unto itself, by which end it is, and is known unto itself, and that being unchangebly ever the same by the abundant greatness of its Unity, it be all-sufficient for itself, what man can readily conceive? who is able in any terms to express it? ● who shall dare in any measure rashly to deliver his opinion upon it?   

CHAP. 12. The water in Baptism is effectual by the Holy Spirit.  
1. Proceed in with thy Confession of the Lord thy God, O my faith, O holy, holy, holy Lord my God, in thy name have we been baptised, O Father, Son, and Holy Ghost: because that even among us also, in Christ his Son did God make an heaven and earth, namely, the spiritual and carnal people of his Church. Yea and our earth, before it received the form of doctrine, was invisible and unformed; and we were covered over with the 
Rom. 6. 17.  darkness of ignorance. For thou hast chastised man for his iniquity, and thy judgements 
Psal. 36. 6.  were like the great deep unto him.  
2, But because thy Spirit moved upon the waters, thy mercy forsook not our misery: for thou saidst, Repent ye, for the Kingdom of Heaven 
Math. 3. 2.  is at hand. Repent, Let there be 
2 His conceit here in putting Repentance and light together is, for that Baptism was anciently called illumination, as Heb▪ 6. 4 Psa. 42. 6.  light. And because our soul was troubled within us, we have remembered thee, O Lord, concerning the land of jordan, and that hill which being 
a Christ. Phil. 2. 6, 7 Eph. 5, 8.  equal unto thyself, was made little for our sakes: and upon our being displeased at our own darkness, we turned unto thee and were made light. So that behold, we having sometimes been darkness, are now light in the Lord.   

CHAP. 13. His devout longing after God.  
1. BUT yet we walk by 
1 Cor. 5. 7  faith still, & not by sight: for we are saved by hope; but hope that is soene, is not hope. 
Rom. 8. 24  And yet doth one deep call unto another in the voice of thy water-spoutes: and so 
Psal. 42. 7.  doth he that saith, I could not speak unto you as unto spiritual, 
1 Cor. 3. 1  but as unto carnal: even He who thought not himself to have apprehended as yet: and who forgot those things which are behind, and 
Phil. 3. 13  reached forth to those things which are before: yea he groaned earnestly; and his soul thirsted after God, as the Hart after the water-brooks, saying, 
Psal. 42. 1  When shall I come? desiring to be clothed upon, with his house which is from heaven: he 
1 Cor. 5. 1.  calleth also upon this lower 
b Upon mankind.  deep, saying, Be not conformed to this world, but be ye transformed by the renewing of your mind. And, Be 
Rom. 12. 2  not children in understanding: but in malice, be ye children, that in understanding ye may 
1. Cor. l 4. 20.  be perfect. and O foolish Galatians, 
Gal. 3. 1.  who hath bewitched you?  
2. But now speaks he no longer in his own voice; but in thine who sentest thy 
Acts 2.  Spirit from above; by his mediation who ascended up on 
Ephe. 4 ●  high, and set open the floodgates of his gifts, that the force of his streams might make glad the City of God. Him doth this friend of the 
Psal. 46. 4  bridegroom sigh after; though 
john. 3. 29  having the first fruits of the 
Rom. 8. 13  Spirit in himself already, yet groaneth he within himself as yet, waiting for the adoption, to wit, the redemption of his body; to him he sighs, as being a member of his Bride; towards him he burns with zeal, as being a friend of the Bridegroom: towards him he burneth not towards himself; because that in the voice of thy water-spowtes, and not in his own voice, doth he call to that 
a One deep calls upon another, man's misery upon God's mercy. Other Scriptures as Apoc: 14. 2. by waters understand the people  other deep, for whose sake he is both jealous and fearful, lest that as the serpent beguiled Eve through his subtlety, so their minds should be corrupted from 
b 2 Cor. 11. 3. where St. Austen read castitate, in stead of Simplicitat. These words with others before, would the Popish Translator wrest, as if spoken by St. aul now in heaven and praying for, and saving of souls: whereas they be only the Confession of St. Austin's own zeal, borrowed out of St. aul's words.  the simplicity that is in our Bridegroom thy only Son. Oh what a light of beauty will that be, when we shall see that Bridegroom as He is; when all tears shall be wiped from our eyes, which have been my meat day and night, whilst they daily say unto me, Where is now thy God?   

CHAP. 14. Our misery is comforted by faith and Hope.  
1. ANd so say I too; Where art thou O my God? see, where art thou? In thee take I comfort a little while, whenas I pour out my soul by myself in the voice of joy and praise, which is the sound of him that keeps holiday. And yet again is it besadned, even because it relapseth again; and becomes a darksome deep; or perceives itself rather even still to be one. Unto it thus speaks my faith which thou hast kindled to enlighten my feet in this my night, Why art thou so 
1 joh. 3. 2.  sad, O my soul, and why art 
Apoc. 7. 17  thou so disquieted within me? 
Ps. 42. 4, 5.  
Ps. 119. 105  Trust in the Lord; his word 
Esa. 26. 20  is a lantern unto thy feet: 
Eph. 2. 3.  trust and abide on him, until the night, the mother of the wicked, until the wrath of the Lord be overpast: the children of which wrath, ourselves who were sometimes darkness, have been: the relics of which darkness we still bear about us 
Eph. 5. 8.  in our body, dead because 
Rome 8. 10  of sin; until the day break, and the shadows flee 
Cant. 2. 17  away.  
2. Hope thou in the Lord, in the morning I shall stand in thy presence, and contemplate thee: yea I shall for ever confess unto thee. In the morning I shall stand in thy presence, and shall see the health of my countenance, even my God, who also shall 
Psal. 42. 11  quicken our mortal bodies, 
Rom. 8. 11  by the Spirit that dwelleth in us: who in mercy sometimes moved upon our inner darksome and floating deep: from whom in this our pilgrimage we have received such a pledge, as that even now we are light: even already in this life, whilst we are saved by hope, made the Children of light, and the Children of the day, not the Children of the night, nor of the darkness which yet sometimes we have been. Betwixt which Children of darkness and us, in this uncertainty of humane knowledge, thou only canst 
* Here the popish Translater falls foul upon the Caluenists, for affirming their Church, to consist only of the Elect. He should have done well to have quoted some Author; Mr. Calvin himself saith only, That the church properly consists of the Elect. though many wicked be of the outward Church, with whom he saith, we are commanded to hold communion. Institut. lib. 4. c. 1. §. 7.  divide; thou, who provest the hearts, and callest the light, day, and the darkness, night, For who can discern us, but thou? And what have we, that we have not received of thee? Out of the same lump are some made for vessels of honour, and others for dishonour.   

CHAP. 15. By the word Firmament, is the Scripture meant.  
1 But who except thou, O our God, made that Firmament of the Authority of thy divine Scripture to be 
Rom. 9 21  over us? as 'tis said, The heaven 
Apoc. 6. 14  shall be folded up like a book; and is even now stretched over us like a skin. 
The Popish Translators note That by men the Scriptures came to have authority over us; is false unless men made the Firmament, man's, nay the Penmans authority is here called Ministry; and that's service, not true authority. Nay the next words show, that man's authority obscured the Scriptures authority; which was eminenter after the Penmen were dead.  For thy holy Scripture is of more eminent authority, since those mortals departed this life, by whom thou dispensest it unto us. And thou knowest O Lord, thou knowest, how thou with skins didst once apparel 
a Adam and Eue.  men, so soon as they by sin were become mortal.  
Whereupon hast thou like a skin stretched out the Firmament of thy book; that is to say, those words of thine so well agreeing together; which by the ministry of mortal men thou spreadest over us. For by the death of those men is that solid strength of authority appearing in the books set by them, more eminently stretched over all, that be now under it; which strength whilst they lived on earth, was not then so eminently stretched out over us. Thou hadst not as yet spread abroad that heaven like a skin; thou hadst as yet, every where noised abroad the report of their deaths.  
2 Let us look, O Lord, upon the heavens the work of thy fingers; clear our eyes of that mist with which thou hast over cast them: there is that testimony of thine, which giveth wisdom unto the little ones: perfect, O my God, thine own praise cut of the mouth of babes and sucklings. Nor have we known any other books, which so destroy pride, which so beat down the adversary, and him that stands upon his own guard; that standeth out upon terms of reconciliation with thee, in defence of his own sins. I know not, Lord, I know not of any other such chaste words, that are so powerful in persuading me to Confession, and in making thy yoke easy unto my neck, and in inviting me to serve thee for very love's sake. Grant me to understand them, good Father: grant me thus much that am placed 
a Here is my papist forced to confess the Scriptures to be above all humane authority, and that the church's power is but to declare which be Scriptures  under them: because that for them who are placed under them, thou hast settled them so surely.  
3. Other Waters also there be above this firmamenent immortal they be, as I believe, and separated from all earthly corruption. Let those supercelestial people, thine Angels, praise thee, yea let them praise thy name: they, who have no need to receive this Firmament, or by reading to attain the knowledge of thy Word. For they always behold thy face, and there do they read without any syllables measurable by times, what the meaning is of thy eternal will. They read, they choose, they love. They are ever reading; yet that never passes over which they read: because by choosing, and by loving, do they read the unchangeableness of thy counsel. Their book is never closed, nor shall it be ever clasped: seeing thyself is that volume unto them, yea thou art so eternally. For thou hast ordained them to be above this Firmament, which thou hast settled over the infirmenesse of the lower people: whereout they might receive and take notice of thy mercy; which sets thee forth after a temporal manner; even thee that madest time's. For thy mercy, O Lord, is in the Heavens, and 
Psal. 36. 5  thy truth reacheth unto the clouds. The clouds pass away, but the heaven abides: the Preachers of thy Word pass out of this life into another; but thy Scripture is spread abroad over the people, even unto the end of the world.  
4. Yea both heaven and earth shall pass, but thy 
Mat. 24. 3  words shall not pass away: because the parchment shall be folded up: and the grass over which it was spread out, shall with the goodliness of it 
Eay. 40. 6 8.  also pass away; but thy Word remaineth for ever. Which word now appeareth unto us under the darkness of the clouds, and under the glass of the heavens, and not as in 
1 Cor. 13. 12  itself it is: because that even we, though the well-beloved of thy Son, yet is it not hitherto manifest what we 
1 john. 3. 2  shall be. He standeth looking thorough the lattice of our flesh, 
Cant: 2. 9  and he spoke us fair, yea he set us on fire, and we ran after the sent of his odours. 
1 john. 3. 2  But when he shall appear, then shall we be like him, for we shall see him as he is. Grant us, Lord, to see him that is our own, though the time be not yet come.   

CHAP. 16. God is unchangeable.  
1. FOr fully, as in thyself thou art; thou only knowest; thou, who ART unchangeably, and know est unchangeably, and willest unchangeably. And thy essence both knoweth, and willeth unchangeably. And thy knowledge Is, & wills unchangeably: and thy will Is▪ & knows unchangeably. Nor seems it right in thine eyes, that in the same manner as an unchangeable light knoweth itself, so it should be known of a thing changeable, that receives light from another. My soul is therefore like a land where no water is, because that as it 
Psal. 143. 6  cannot of itself enlighten itself, so can it not of itself satisfy itself. For so is the fountain of life with thee, like as in thy light we shall see light. 
Psal. 36. 9    

CHAP. 17. What is meant by dry land, and by the Sea.  
1. Who gathered 
a Here the other Translater mistoole a a little in turning it, Bitter waters.  bitter spirited people together into one society? Because that all of them propound to themselves the same end of a temporal and earthly felicity; for attaining whereof they do, whatever they do, though in the doing, they waver up and down with innumerable variety of cares. Who, Lord, but thyself who once commandedst That the waters should be gathered 
Genes 1. 9  together into one place, and that the dry land should appear, 
Psal. 143. 6  which thirsteth after thee. For the Sea is thine, and thou hast made it, and thy hands prepared the dry land. Nor is the 
Psal 95. 6  bitter spiritedness of men's wills, but the gathering together of the waters, called Sea: yet dost thou also restrain the wicked desires of men's souls, and settest them their bounds, how far the waters may be suffered to pass; that their waves may break one against another: and in this manner makest thou it a Sea, by th' order of thy dominion which goes over all things.  
2. But as for the souls that thirst after thee, and that appear before thee (being by other bounds divided from the society of the Sea) them dost thou so water by a sweet spring, that the Earth may bring forth fruit: and thou, O Lord so commanding, our soul may bud forth her works of mercy according to their kind: when we love our neighbour in the relief of his bodily necessities: having seed in itself according to its likeness: Whenas out of the consideration of our own infirmity, we so far compassionate them, as that we are ready to relieve the needy: helping them, even as we would desire to be helped out own selves, if we in like manner were in any necessity; And that not in things easy to v● alone, as in the green 
a St. Austen still alludes to the manner of the creation, Gen. 1 His meaning is, that we should not only do slightly for our neighbour, as we do for an herb, which having feed in itself, needs but our setting but be like a tree to him, afford him fruit, strength, and shadow.  hear● which hath seed in it; but also in affording them the protection of our assistance w●● 
Psa. 85. 11  our best strength; like the tree that brings forth fruit: that is to say, some right good turn for the rescuing him that suffers wrong, out of the clutches of him that is too strong for him: and by affording him the shelter of our protection, by the powerful arm of just judgement.   

CHAP. 18. He continues his Allegory, in alluding to the works of the Creation.  
1. SO, Lord, even so I beseech thee, Let it spring out, as already thou makest it do, as already thou givest cheerfulness and ability, Let 
Gen. 1. 12  Truth spring out of the Earth, and righteousness look do●n from Heaven, and let there be lights in the Firmament. Let us break our bread unto the 
Esay 58 7  hungry, and let us bring the poor that is cast out, into our own house. Let us clothe the naked, & never despise those of our own flesh. Which fruits being once sprung out of the earth, see that it is good: and let our temporary light break forth; and we ourselves, from this inferior fruitfulness of Action, arriving to that superior word of life in the delightfulness of Contemplation; may appear at length like the lights in the world, fast settled to the Firmament of thy Scriptures. For there by discourse thou so clearest things unto us, as that we be enabled to divide between Intelligible & sensible creatures, as betwixt the day and the night; or between souls given either to Intellectual, or unto sensible creatures: insomuch as not only thou thyself in the secret of thine own judgement, like as before ever the Firmament was made, thou devidest between the light and the darkness, but thy spiritual children also set and ranked in the same Firmament, (thy grace now clearly shining throughout their Orb) may now give then light unto the earth, and divide betwixt the day and the night, and be for signs of times & seasons, namely, that old things are passed with them, & lo, all things are become new, 
2 Cor. 5. 17  and that our salvation is now nearer than when we first believed: 
Rom. 13. 11 12.  and that the night is passed, and the day is at hand: and that thou wilt crown the year 
Pal 65. 11  with thy blessing; send labourers 
Math 9 38  into thy harvest, in the sowing whereof, others have taken pains before; sowing the seed also for another harwest, which shall be in the end of the world. 
Ma. 13. 3▪   
2. Thus givest thou life to him that seeketh 〈◊〉 and thou blessest the years of the 〈…〉 But thou art the same, and in thy years which fail not, thou preparest a beginning for the years that are a passing. For thou in thy eternal counsel dost in their proper seasons bestow thy heavenly blessings upon the earth: for to one there is given by thy Spirit, the word of wisdom, resembling the greater light, (for them who are delighted with the brightness of perspicuous truth) rising as it were in the beginning 
Gen. 1. 16  of the day. To another is given the word of knowledge by the same Spirit, resembling the lesser light: To another faith; to another 
1 Cor. 12. 8 10.  the gift of healing; to another the working of miracles; to another prophecy; to another discerning of Spirits; to another diverse kinds of tongues: and all these resemble the lesser stars. All these worketh the same Spirit, dividing what is fit for every man, even as it will; and causing the stars to appear in their brightness, unto each man's edification.  
3. But as for the word of knowledge, wherein are all the 
a Sacraments are here taken in the largest signification.  Sacraments contained, which are varied in their seasons like the Moon; together with those other notions of gifts, which are afterwards reckoned up, like the starts: they so much come short of the brightness of wisdom, in as much as their rising is in the beginning of the night. But yet are these necessary unto such, as that wisest servant 
b Moses saith the other Translater, St. Paul, say I. The phrase is St. Paul's 1 Cor. 3. 1  of thine could not speak unto, as unto spiritual, but as unto carnal men; even he, who also speaketh wisdom among those that are perfect. As for the natural man, like him who is a babe in Christ, and a sucker of milk; till such time as he grows big enough for 
a He alludes to the Primitive practice, which admitted not their Catechumenos or unbaptized, to hear the higher points of religion handled, till they were enlightened, that is, baptised; yet these he advised to rest contented with their catechetical knowledge. The other Translater is puzzled Esay. 1 16 He alludes to the Sacrament of Baptism. Gen. 1. 11, 30. Here the other Translater misread his copy, populi for pabuli, and miss points the next sentence.  strong meat; and can look steadily against the Sun, let him not utterly forsake his night, but rest himself contented, with what light, the Moon & the Stars afford him. These discourses holdest thou with us, O our most wise God, in thy Bible that Firmament of thine; that we may learn by it how to discern of all these things, in an admirable contemplation: though still but in Signs, and in times, and in days and in years.   

CHAP. 19 Our hearts are to be purged from vice, that they may be capable of virtue. He still continues his Allegory of the creation.  
1. But wash you first, make you clean, put away the evil of your doings out of your own hearts, and from before mine eyes, that the dry land may appear. Learn to do good, judge the fatherless, plead for the widow, that the earth may bring forth the green herb for meat, and the tree bearing fruit: and then come, let us reason together, saith the Lord, that there may be light in the Firmament of the heaven, & let them shine upon the earth. That rich young man demanded 
Mat. 19 16 17  of our good master, what he should do to attain eternal life. Let our good master tell him, (whom he thought to be no more than a man, who is good, because he is God) let him tell him, That if he would enter into life, he must keep the commandments: let him put away the bitterness of malice and wickedness; let him not kill, nor commit adultery, nor steal, nor bear false witness: that the dry land may appear, and bring forth the honouring of Father and mother, and the love of our neighbour: All these (saith he) have I kept.  
2. Whence then cometh such store of thorns, if so be the earth be fruitful? Go, stub up those thick bushes of covetousness; sell that thou hast, and fill thyself with standing corn, by giving to the poor; and follow the Lord, if thou wilt be perfect; that is, associated to them, among whom he speaketh wisdom; he that well knoweth what to distribute to the day, and what unto the night; that thou also mayst know it, and that for thee there may be lights made in the Firmament of heaven: which never will be, unless thy heart be there: nor will that ever be, unless there thy treasure be also; like as thou hearest of our good master. But that barren earth was sorry at that 
a Here my papist foists in the word Counsel, into St. Austin's words; very fain would he countenance the popish vow of poverly; which they say is counseled though not commanded.  saying; and the thorns choked the word in him.  
2. But you, O chosen generation, you weak things of the world, who have forsaken all, that ye may follow the Lord; go ye now after him, and confound the strong; go after him, O ye beautiful feet, and shine ye in the Firmament, that the heavens may declare his glory; you, that are midway between the light and the perfect ones; though not so perfect yet as the Angels; and the darkness of the little 
Mat. 13. 7.  ones; though not utterly despised. 
1 Cor. 1. 27  Shine ye over all the 
Rom. 10. 5  earth; and let one day enlightened by the Sun, utter unto another day, a speech of 
Psal. 19 2.  Wisdom; and one night, enlightened by the Moon, show unto another night, a word of knowledge. The Moon and Stars shine in the night; yet doth not the night obscure them; seeing they give that light unto it, which it is capable of. For behold, as if God had given the word, Let there lights in the Firmament of heaven; there came 
Acts. 2. 2.  suddenly a sound from heaven, as it had been the rusking of a mighty wind, and there appeared cloven tongues like as it had been of fire, and it sat upon each of them; and there were made lights in the Firmament of heaven, which had the word of life in them. Ely every where about, O you holy flies, O you beauteous fires; for you are the light of the world, nor are you put under a bushel; he whom you clave unto, is exalted himself, and hath exalted you. Ran you abroad, and make yourselves known unto all nations.   

CHAP. 20. He allegorizes upon the creation of spiritual things.  
1. LEt the Sea also conceive, and bring forth 
These Allegories had some meaning against the Manichees: seeing in his book de Genesi, contra Manichaeos', they be again repeated, which see.  your works ● and let the waters bring forth the moving creature that hath life. For you by separating the good from the bad, are made the mouth of God, by whom he said, Let the waters bring forth: not a living soul which the earth brings forth, but the moving creatures having life in it, and the winged fowls that fly over the earth. For thy Sacrament, O God, by the ministry of thy holy ones, have moved in the midst of the waves of temptation of this present world, for the training up of the Gentiles unto thy name, in thy baptism: In the doing whereof, many a great wonder was wrought; resembling the huge Whales: and the voices of thy Messengers flying above the Earth, in the open Firmament of thy Bible; that being set over them as their authority 
* Now what will the papists say to this most clear authority of the Scripture? Do the popish Emissaries fly hither under this, or with this authority? No, but rather with the pope's. Nay fly they not contrary to this authority? If not, why do they so much complain of, and vilyfie the Scripture, where its authority serves not their turns? Psal. 19 4.  under which they were to fly, whithersoever they went. For there is no speech nor language, where their voice is not heard: Seeing their sound is gone thorough all the Earth, and their words to the end of the world: because thou, O Lord, hast enlarged them by thy blessing.  
2. Say I not true, or do I mingle and confound, and not sufficiently distinguish between the knowledge of these lightsome creatures that are in the Firmament of heaven, and these corporeal works in the wavy Sea, and those things that are under the Firmament of heaven? For of those things whereof the understanding is solid, and bounded within themselves, without any increases of their generations; (like the lights of Wisdom and Knowledge as it were) yet even of them, the operations be corporeal, many, and diverse, and one thing growing out of another, they are multiplied by thy blessing, O God, who hast refreshed our soon cloyed mortal senses; that so the thing which is but one in the understanding of our mind, may, by the motions of our bodies, be many several ways 
* I he same sentence may R●scius Act, and Cicero describe several ways.  set out, and discoursed upon. These Sacraments have the Waters brought forth: yea indeed the 
a 1 Ho alludes to Baptism in water, accompanied with the Word of the Gospel; of the Institution whereof, man's misery was the occasion.  necessities of the people estranged from the eternity of thy truth, have brought them forth in thy Word, that is, in thy Gospel: Because indeed the Waters cast them forth; the bitterness whereof was the very cause, why these Sacraments went along accompanied with thy Word.  
3. Now are all things fair that thou hast made; but lo, thyself is infinitely fairer, that madest these all: from whom had not Adam fall'n, this brackishness of the Sea had never flowed out of his joins: namely, this mankind, so profoundly, and so tempestuously swelling, and so restlessly tumbling up and down. And then, had there been no necessity of thy ministers to work in many waters, after a corporeal and sensible manner, such mysterious doings and sayings. For in this sense have those moving flying creatures, at this present fallen into my meditation; in which, people being trained up & admitted into; though they had received corporeal Sacraments, should not for all this be able to profit by them, unless their soul were also quickened up unto a 
He means that Baptism which is the Sacrament of Initiation, was not so profitable without the Lords Supper, which the Ancients called the Sacrament of perfection, or consummation.  higher pitch, and unless after the word of admission, it looked forwards to Perfection.   

CHAP. 21. He allegorizes upon the Creation of Birds and fishes; alluding by them unto such as have received the Lords supper, are better taught and mortified, which are perfecter Christians than the merely baptised.  
1. ANd hereby, by virtue of thy Word; not the deepness of the Sea, but the earth itself once separated from the bitterness of the waters, brings forth, not the creeping and flying creatures of souls having life in them; but the living soul it 
Gen. 1. 20  self, which hath now no 
Gen. 2. 7.  more need of Baptism, as the heathen yet have, and as itself also had, when it was covered heretofore with the waters. For there is entrance into the kingdom of heaven no other way, 
a 
Baptism, which is necessary generally, though not always, and particularly, where the means are not.  
And the Schoolmen teach, that Martyrdom, and an earnest desire, do countervail the want of Baptism.   since the time that thou hast instituted this Sacrament for men to enter by: nor does the living soul any more seek after miracles to work Belief; nor is it so with it any longer, That unless it sees signs and wonders, it will not believe; now that the faithful Earth is separated from the waters that were bitter with infidelity; and that tongues are for a sign, not to them that believe, but to them that believe not. 
1 Cor. 14. 22  The Earth therefore which thou hast founded upon the waters, 
Psal. 24. 2  hath no more need now of that flying kind, which at thy word the waters brought forth. Send thou thy word into it by thy Messengers: for their labours indeed they are which we speak of; but yet thou art he that worketh in them, that they may work a soul to have life in it.  
2. The Earth brings forth: that is, the Earth is the cause that ● they work this in the 
God's messengers.  soul: like as the Sea was the cause that they wrought upon the moving things that have life in them; as also upon the fowls that fly in the open firmament of heaven: of whom this Earth hath no need; although it seeds upon that fish which was taken out of the deep, upon that Table which thou hast prepared for the faithful. For therefore was 
a He means Christ; the first letters of whose ●ames did in Sybiles' Acrostic verses make up the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Fish. He was also resembled by jonas drawn out of the Fish and Deep, And himself was raised from the Grave and Hell. He is fed upon at the Communion See also Luk. 24. 36  He taken out of the Deep, that he might feed the Dry land: & the Fowl, though bred in the Sea, is yet multiplied upon the Earth. For of the first preachings of the Evangelists, man's infidelity was the cause; yet give they good exhortations unto the faithful also: yea, and many ways do they bless them from day to day. But as for the living soul; that took his beginning from the Earth: for it profits not the faithful, unless they can contain themselves from the love of this world: that so their soul many only live unto thee, which was dead while it lined in pleasure; in such pleasures, Lord, as bring death with them. For 'tis thou, O Lord, that art the vital delight of a pure heart.  
3. Now therefore let thy Ministers work upon this with i not as sometimes they did upon the waters of Infidelity, when they preached, and spoke by miracles, and Sacraments, and mysterious expressions: when as Ignorance, the mother of Admiration, might give good care ●o them, out of a reverend fear it had towards those secret wonders. For such is the entrance that is made unto faith by the sons of Adam forgetful of thee: while they 〈◊〉 themselves from thee, & 〈◊〉 become a darksome deep. But let thy Ministers work ●ow as upon dry: land, that is separated from the gulfs of the great deep: and let them 〈◊〉 pattern unto the faithful, by living before them, & ●● stirring the up to imitation. For thus are men to hear; not with an intent to hearken only, but to do also. Seek the Lord, and your soul shall live▪ 
Psal. 69. 32  That the Earth may bring forth the living soul. Be not 
Rome 12. 2  conformed to this world; Contain yourselves from it: then shall your souls live by avoiding it, which died by affecting it.  
4. Contain yourselves from the immoderate wild humour of pride, the litherly voluptuousness of lust, and the false name of knowledge: 
1 Tim. 6. 2●  that so the wild beasts may be tamed; the cattle made tractable, and the Serpents, harmless. For these be the motions of our mind under an: Allegory; that is to say, the haughtynesse of pride, the delight of lust, and the poison of curiosity: these be the motions of a dead soul: For the soul dies not so utterly, as that it wants all motion; because it dying by departing from the fountain of life, is there upon taken up by this transitory world, and is con●●●ed unto it. But thy word, O God, is the fountain of eternal life; and that never calleth away: wherefore this departure of the Soul is restrained by thy word, when 〈◊〉 said unto us, Be not conformed unto this world; that so the Earth may in the fountyne of life bring forth a 〈◊〉 soul: that is, a soul 〈◊〉 continent by virtue of 〈◊〉 Word, delivered by thy 〈◊〉, and by follow●●● the followers of Christ. 
Cor. 11. 1  〈◊〉 is indeed to live after 〈…〉; because the emution a man takes, is from ●● friend. Be ye (saith he) 
Gala. 4. 12  ● am, for I am as you are. 〈◊〉 in this living soul shall 〈◊〉 be good 
a That is, good motions.  beasts, meek 〈◊〉 actions. For thou 〈◊〉 commanded, Go on with 
Ecol. 3. 17  thy business in meekness, so shalt thou be beloved of all men. And there shall be good cattle in it too; which neither of they eat much, shall have nothing over, nor if they 
Exo. 16. 18  eat little, any lack: and good Serpents; not dangerous, to do hurt; but wise, to take heed: 
Math. 1●. 9  such as will make such a search into this temporal nature, as may be sufficient; that God's eternity may be clearly seen, being understood 
Rome 1. 20.  by the things that are made. For these Creatures are then obedient unto Reason, when being once restrained from their deadly prevailing upon us, they live, and become good.   

CHAP. 22. Of Regeneration by the Spirit He allegorizes upon the Creation of man.  
1. FOr behold, O Lord, our God, our Creator, soon as ever our affections are restrained from the love of the world, by which we died through our evill-living; and began to be a living soul, through our good living; and that the word which thou hast spoken be thy Apostle, shallbe made good in us, Be not conformed to this world: 
Rome 12. ●  that next follows upon it, which thou presently subjoinedst, saying; But be ye transformed by the renewing of your mind: not as living now after your kind, as if you followed your neighbour next before you; nor yet as living after the example of some better man: for thou didst not say, Let man be made after his kind; but, Lei us make man 
Gen. 1. 26  after our own Image and similitude: that we might prove what thy will is.  
For to this purpose said that dispenser of thine, (who begets Children by the Gospel, 
1 Cor. 3. 2. 3  that he might not ever 
Heb. 5. 2.  have them babes, whom he must be say to feed with milk, and bring up like a nurse:) Be ye transformed (saith he) by the renewing of 
Rome 12. 2  your mind, that ye may prove what is that good, that acceptable and perfect will of God. Wherefore thou sayest not, Let man he made, but, Let us make man. Nor saidst thou, According to his kind; but, After our own Image & likeness. For man being renewed in his mind, and able to discern and understand thy truth, needs no more any direction of man, to follow after his kind: but by thy showing doth he prove what is that good, that acceptable, and perfect will of thine: yea thou teachest him that is now made capable, to discern the Trinity of the Unity, and the Unity of the Trinity. Whereas therefore it was spoken in the plural number, Let us make man, vet is it presently inferred in the singular, And God made man: and whereas 'tis said in the plural number, After our own likeness; yet is inferred in the singular, After the Image of God. Thus is man renewed unto the knowledge of 
Col. ● 3. ●  God, after the Image of him that created him: and being made Spiritual, he now judges all things, (those namely that are to be judged) yet he himself is judged of no 
1 Cor. 2. 15  man.   

CHAP. 23 Of what things a Christian may judge. He allegorizes upon man's dominion over the creatures.  
THat he now judgeth all things, this is the meaning; That he hath dominion over the fish of the Sea, 
Gen. 1. 26  and over the fowls of the air, and over all cattle and wild beasts, and over all the earth, and over every creeping thing that creepeth upon the earth. For this he exerciseth by the understanding of his mind, by the which he perceiveth the things of the Spirit of 
1 Cor. 1. 14  God; whereas otherwise, Man being in honour, had no understanding, and is compared 
Psal. 49. 20  unto the unreasonable beasts, and is become like unto them. In thy Church therefore, O our God, according to thy grace which thou hast bestowed upon it (for we are thy workmanship, created 
Eph. 2. 10  unto good works:) are there not those only who govern spiritually, but they also which spiritually 
a Clergy, and laity.  obey those that are over them: for male and female hast thou made man, even this way too, in the account of thy grace spiritual; in which, according to Sex of body, there is neither male nor female, because neither jew, nor Grecian, neither bond nor free. 
Col. 3. 11   
2. Spiritual persons therefore, (whether such as govern, or such as obey,) do judge spiritually; not upon those spiritual thoughts which shine in the Firmament, (for they ought not to pass their judgement upon so supreme authority:) for they may not censure thy Bible, notwithstanding something in it shines not out clearly enough: for we submit our understanding unto that, & hold for certain, that even that which is shut from our eyes, to be most rightly and truly spoken. For so a man, though he be Spiritual & renewed unto the knowledge of God after his Image that created him; yet may he no presume to be a judge of the 
Against this most clear place my papist notes, That the Doctors may judge of scripture, not to control it, but to expound it. But may they expound as they list, what authority hath the Scripture then? james 4. 11 Math. 7. 16  law, but a doer only. Neither taketh he upon him to judge of that distinction of Spiritual and carnal men; not of those namely which are known unto thine eyes, O our God, and have not as yet discovered themselves unto us by any of their works, that by their fruits we might be able to know them: but thou, Lord, dost even now know them, and hast already distinguished them; yea and called them in secret, or ever the Firmament was created.  
3. Nor yet as he is spiritual, doth he pass his censure upon the unquier people of this present world: For what hath Ignorant he to do to judge those that are 
1 Cor. 5. 12  without? which of them is likely to come hereafter into the sweetness of thy grace; and which likely to continue in the perpetual bitterness of unbelief? Man therefore whom thou hast made after thine own image, hath not received dominion over the light of Heaven; nor over the secrets of heaven itself: nor over the day & the night, which thou called'st before the foundation of the world: nor yet over the gathering together of the waters, which is the Sea: but he hath received dominion over the Fishes of the Sea, and the Fowls of the air, and over all cattle, and over all the Earth, and over all creeping things which creep upon the Earth. For he judgeth and approveth that which is right; and he disalloweth what he findeth amiss: be it either in the solemnity of that Sacrament by which such are admitted into the Church, as thy mercy searches out among many waters: 
a Observe here, that he gives a hint of but two Sacraments.  Or in that other, in which that Fish is received, which once taken out of the Deep, the devout earth now feedeth upon: 
b See chap. 21. in the margin.  or else in such expressions and sounds of words, as are subject to the authority of thy Bible; (like the Fowls as it were flying under the Firmament) namely, by interpreting, expounding, discoursing, disputing, consecrating or praying unto thee with the mouth, with expressions breaking forth and a loud sounding, that the people may answer, 
* 1 Cor. 14. 16. Thus the Primitive Laity used to say when the Bishop had done consecrating of the Sacrament; and when he gave▪ the Gratia, that is the consecrated piece into their hand, with such a prayer as we now do. Tertul. l. de Spectac. c. 26. Euse b. ●. 6. c. 36.  Amen.  
4. For the vocal pronouncing of all which words, the occasion grows from the darksome Deep of this present world, and from the blindness of flesh & blood; seeing that by bare conceiving in the mind, they cannot be perceived: so that necessary it is to speak loud unto our ears. This, notwithstanding the flying Fowls be multiplied upon the earth, yet they derive their beginning from the Waters. The Spiritual man judgeth also by allowing of what is right, and by disallowing what he finds amiss, in the works and manners of the faithful: yea & in their alms too, which resemble the Earth bringing forth fruit: and of the whole living Soul, that hath tamed her own affections, by chastity, by fasting, and by holy meditations: and of all those things too, which are subject to the senses of the body. Upon all these is he now said to judge; and over all these, hath he absolute power of correction.   

CHAP. 24. He allegorizes upon Increase and multiply.  
1. But what is this now, and what kind of mystery? Behold, thou blessest mankind, O Lord, that they may increase and multiply, and replenish the Earth: dost thou not give us a privy hint to learn something by? why didst thou not aswell bless the light, which thou called'st day; or the Firmament of heaven, or the lights, or the stars, or the Earth or the Sea? I might say O God, that created us after thine own Image; I might say, that it had been thy good pleasure to have bestowed this blessing peculiarly upon man; hadst thou not in likemaner blessed the Fishes and the Whales, that they also should increase and multiply, and replenish the waters of the Sea, and that the Fowls should be multiplied upon the Earth. I might say likewise, that this blessing pertained properly unto those creatures, as are bred of their own kind; had I found it given to the Fruit-trees, and Plants, and Beasts of the earth. 
a Here the other Translater by putting in of Not, contradicts both the Scripture and himself; But I pardon him; for Sommalius false copy deceived him.  But neither unto the Herbs, nor the Trees, nor the Beasts, or Serpeuts is it said, Increase and multiply: notwithstanding that all these as well as the Fishes, Fowls or Men, do by generation both increase, and continue their kind.  
2. What then shall I say to it, O thou Truth my light? Shall I say that it was idly? that it was vainly said? Not so, O Father of piety, far be it from a Minister of thine own Word to say so. And notwithstanding I fully understand not what that Phrase meaneth, yet may others that are better, that is, more understanding than myself, make better use of it; according as thou, O my God, hast enabled every man to understand: but let this confession of mine be pleasing in thine eyes; for that I confess unto thee, O Lord, how that I firmly believe, thou speakest not that word in vain; nor will I conceal that, which the occasion of reading this place hath put into my mind.  
3. For most true it is, nor do I see what should hinder me from thus understanding the figurative phrases of thy Bible. For I know a thing to be manifoldly signified by corporeal expressions, which the mind understands all one way: and another thing again understood many ways in the mind, which is signified but one way by corporeal expression. See (for example) the single love of God & our neighbour, in what a variety of mysteries, and innumerable languages; & in each several language, in how innumerable phrases of speaking, it is corporeally expressed: and thus doth this Fry of the waters increase and multiply. Observe again, Reader, who ever thou art: behold, I say, that which the Scripture delivers, and the voice pronounces one only way, In the Beginning God created Heaven, & Earth; is it not understood many a several way; not with any deceit of error, but in several kinds of very true senses? Thus does man's of spring increase and multiply.  
4. If therefore we can conceive of the natures of things, not allegorically, but properly; then may the phrase, Increase and multiply, very well agree unto all things whatsoever, that come of any kind of Seed. But if we entreat of the words as figuratively spoken, (which I rather suppose to be the purpose of the Scripture, which doth not, I believe, superfluously attribute this benediction unto the increases of watery and humane creatures only:) then verily do we find multitudes, both in creatures spiritual, and creatures corporeal, as in Heaven and Earth; and in Souls both righteous and unrighteous, as in light and darkness; and in holy Authors, who have been the Ministers of the Law unto us, as in the Firmament which is settled betwixt the higher and the lower Waters; and in the society of people yet in the bitterness of infidelity as in the Sea; and in the studies of holy souls, as in the dry land; and in the works of mercy done in this life, as in the herbs bearing seed, and in the fruitful trees; and in spiritual gifts shining forth for our edification, as in the lights of heaven; and in men's affections reform unto temperance, as in the living soul: in all these instances we meet with multitudes, abundance, and increase.  
5. But that such an increase and multiplying should come as that one thing may be understood and expressed many ways; and one of those expressions understood several ways too; we do no where find, except in words corporeally expressed, and in things intelligibly divided. By these words corporeally pronounced, we understand the generations of the waters: and that for the necessary causes of fleshly profundity: by these things intelligibly divided, we understand humane generations; and that for the fruitfulness of their reason. And even therefore we believe thee Lord to have said to both these kinds, Increase and multiply: for that within the compass of this blessing, I conceive thee to have granted us a power and a faculty, both to express several ways that which we understand but one; and to understand several ways, that which we read to be obseurely delivered but in one. Thus are the waters of the Sea replenished, which are not moved but by several significations: thus with humane increase is the earth also replenished, whose dryness appeared by its affections, over which reason ruleth.   

CHAP. 25. He allegorically compareth the Fruits of the Earth, unto the duties of piety.  
I Will now also deliver, O Lord my God, that which the following Scripture puts me in mind of: yea I will deliver it without fear. For I will utter the truth, thyself inspiring me with what thy pleasure was, to have me deliver concerning those words. But by no other inspiration than thine, can I believe myself to speak truth; seeing thou art the very truth, and every man a liar. He therefore that speaketh 
Ps. 116. 11  a lie, speaketh it of his 
john 8. 44  own: that therefore I may speak truth, I will speak it from thee. Behold, thou hast given unto us for food every herb bearing seed, 
Gene. 1. 29  which is upon the face of all the earth: and every tree, in which is the fruit of a tree yielding seed. And that not to us alone, but also to all the Fowls of the air, and to the beasts of the earth, and to all creeping things: but unto the Fishes and to the great whales, hast thou not given them.  
2. Now by these fruits of the earth we said before, that the works of mercy were signified, and figured out in an Allegory; which for the necessition of this life are afoorded as 〈◊〉 of a fruitful earth. Such an Earth was the do● out Qu●siph●rus, unto whose housethou givest mercy, who often refreshed thy Paul, and was not ashamed of his 
1 Tim. 1. 16  chain With such a crop were those Brethren fruitful also, who out of Mecedonia supplied 
2 Cor. 8. 2  his wants. But how much grieved he for such trees, as did not aff●●rd him the fruit due unto him where he saith, At my first. unswere no man stood by me, 〈◊〉 men forsook me. I pray God that it may not be laid to their charge. For these fruits are due unto such as minister the Spiritual 
a Rationalem. An old Epithet to most of the holy things. So, Reasonable service. Rom. 12. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. pet. 2. 2 sincere milk Cle. Alex. calls baptism so. Pedag l. 1. c. 6. And in Constitut. Apost. l. 6. c. 23. the Eucharist is styled A reasonable Sacrifice. The word was used to distinguish Christian mysteries, from jewish. Rationale, est spirituale.  doctrine unto us, out of their understanding of the divine Mysteries: and they are due ●● unto them, as they are 〈◊〉 yea and due so unto them also, as unto living 〈◊〉, in that they give themselves as patterns of imitation, in all continency: ●nd so are they due unto them also, as they are flying 〈◊〉 for their Blessings which are multiplied upon the 〈◊〉; because their found i gave out into all lands.   

CHAP. 26. The pleasure and the profit redounding to us, out of a 〈◊〉 turn done unto our neighbour.  
1. THey now are fed by these fruits, that are delighted with them: nor are those delighted with them, whose belly is their God: Neither yet even in them that yield them, is that the fruit which they yield; but the mind, with which they afford them. He therefore that served God, & not his own belly, I plainly see the thing that caused him so to rejoice; I see it, and I rejoice with him. For he had received fruit from the Philippians, who had sent it by Spaphrodit●s unto him: and yet I still perceive the cause of his rejoicing. For that which he rejoiced, upon that he fed: because he speaking, as truth was, of it; I rejoiced, (saith he) greatly in the Lord, that now at last your 〈◊〉 of m● hath flourished again, wherein ye were also careful, but it was tedious unto you. These Philippians therefore had now even rotten away with a longsome irksomeness, and withered as it were, in respect of the fruit of this good work: and he now rejoiceth for them (not for himself) that they fliurisht again, in as much as they now supplied his wants. Therefore saith he afterwards; This I speak, not in respect of want, for I have learned in whatsoever state I am, therewith to be content. I know both how to be abas●i, and I know how to abound: every where, and in all things I am instructed both to be full and to be hungry; both to abound, and to suffer need. I can do all things, through him which strengtheneth me.  
●. Of what art thou so glad, O great Paul? of what art thou so glad? what is it thou so feedest upon, Othou man, renewed in the knowledge of God after the image of him that created thee, thou living soul, of so much continency, thou tongue of the flying fowls speaking such mysteries? (for to such creatures, is this food due) what is it that thus feeds thee? joy? list then to what follows: Notwithstanding ye have well done, that ye di●communicate with my affliction. 
Phil. 4. 14  For this he rejoiceth, upon this he fed: ever because they were beneficia unto him; not because hi● strait was eased by them his, who saith unto thee Thou hast enlarged me whe● 
Psal. 4. 1.  I was in distress: for that he knew to abound, and to suffer want, through thyself who strengthenest him. For ye Philippians know (saith 
Phi. 4. 15  he) that in the beginning of th● Gospel, when I departed from Macedonia, no Church communicated with me as concerning giving and receiving, but ye only For even in Theffalonica ye sent 
16.  once & again unto my necessity.  
3. Unto these good works, he now rejoiceth that they are returned; and he is as glad that they flourished again, as at the fruitfulness of a field that begins to grow green again. But was it for his own necessities, that he said, Ye sent unto my necessities? Rejoiceth he for that? Verily not for that. But how know we that? Because himself says immediately, not because I desire a gift, but I desire fruit. I have learned of thyself, O my God, to distinguish betwixt a gift, & fruit. A gift, is the very thing which he gives, that imparts these necessaries unto us; as money, meat, drink, clothing, harbour, help: but the fruit, is the good and the upright will of the giver. For our good Master say, not barely, He that receiveth a Prophet, but adds, in 
Math. 10. 41  the name of a Prophet. Nor does he only say, He that receiveth a righteous man, but addeth, in the name of a righteous man: one verily shall 
42.  receive the reward of a Prophet; and the other, the reward of a righteous man: Nor saith he only, He that shall give to drink a cup of cold water unto one of my little ones: but he added, in the name of a Disciple: and so concludeth, Verily I say unto you, he shall not lose his reward. The Gift h●re is, To receive a Prophet, to receive a righteous man, to give a cup of cold water to a Disciple: but the fruit is to do it in the name of a Prophet, in the name of a righteous man, in the name of a Disciple. With the fruit was 
1 King 17  Eliah fed by the Widow that knew she fed a man of God; and that even therefore she did feed him: but with the Gift did the Raven feed him. Nor was the inner man of Eliah so fed, but the outer man only: who might also for want of that food have perished.   

CHAP. 27. He allegorizes upon the Fishes and the Whales.  
1. I Will here therefore, O Lord, speak what is true in thy sight: namely, that when ignorant men and infidels (for the gaining and admitting of whom into the Church, these Sacraments of beginnings, and the mighty workings of miracles are necessary, which we have supposed to be signified under the name of Fishes and Whales) do give entertainment for bodily refreshment, or otherwise succour with something useful for this present life, unto thy Children; whenas themselves be ignorant, either what to do, and to what end; neither do those feed these, nor are these fed by those: because that neither do the one sort do it our of an holy and upright intent; nor the other sort rejoice at their gifts, whose fruit they as yet behold not. For upon that is the mind fed, of which it is glad. And therefore do not the Fishes and Whales feed upon such meats, as the Earth brings not forth, until after it was separated and divided from the bitterness of the Sea-waters.   

CHAP. 28. Very good, why added last of all?  
1. ANd thou O God, sawest every thing that 
Gen. 1. 31  thou hadst made, and behold, it was very good. Yea even we have seen the same, and lo, every thing is very good. After every several kind of thy works, when thou hadst said the word that they should be made, and they were made, thou then sawest both this and that, that it was good. Seven times have I counted it to be written, that thou sawest that every thing was good, which thou madest: & this is the eighth, that thou sawest every thing that thou hadst made, and behold, it was not only good, but also very good; as being now all together. For severally, they were only good; but all together, both good, and very good. In this manner is every kind of body said to be fairer; by reason that a body is far more beautiful, which is made up of all its members, than the same members are, when by themselves: by whose most orderly coniuncture, the whole groweth to be complete; notwithstanding that the members severally viewed, be also beautiful.   

CHAP. 29. God's works are good for ever.  
1. ANd I more narrowly looked to find, whether it were seven, or eight times that thou sawest that thy works were good, when as they pleased thee: but in that Seeing of thine I found no times, by direction of which I might understand how that thou sawest so often, that which thou hadst made. And I said; Lord, is not this thy Scripture true, since thou art true, and thou who art Truth hast set it forth? why then dost thou say unto me, That in thy Seeing there be no times; whereas, behold, thy Scripture tells me, that what thou madest every day, thou sawest that it was good; and when I counted them, found how often. Unto this thou answerest me (for thou art my God, and with a strong voice thou tellest thy servant in his inner ear, breaking through my deasenesse, and crying) O man, that which my Scripture sayeth, that I myself say: and yet doth that speak in time, whereas mine own Word falls not within the compass of time; because my Word consists in equal eternity with myself. Even thus the selfsame things which you men see through my Spirit, do I also see; like as what you speak by my Spirit I myself speak. And on the other side, when as you see the very same things in compass of time, I do not see them in the compass of time: as in like manner, whenas you speak the same things in the compass of time, I myself do not speak them in the compass of time.   

CHAP. 30. Against those who dislike Gods works.  
1. AND I overheard, O Lord my God, and I licked up a drop of sweetness out of thy truth: and I understood, that certain 
a The Manichees.  men there be, who mislike of thy good works: and who say, that thou madest many of them, merely compelled by necessity; instancing in the Fabric of the heavens, and in the ordering of the Stars: and that thou never madest them of thyself, but that they were otherwhere ready created to thy hand; which thou only drewest together, and joinedst one to another, and framedst up, at such time as against thine enemies now newly overcome, thou raysedst up the Walls of the world; that by this building they being utterly now defeated, might never again be able to rebel against thee. As for other things (they say) thou never at all madest them, nor ever so much as joinedst them together: instancing in all kinds of flesh, and in all sorts of these, smaller creatures, and whatsoever thing hath its root in the earth: but that a certain mind at enmity with thee, and another nature which thou createdst not, and which was contrary vn●o thee; did, in these lower stages of the world, beget and fiame these things. Mad men are they to affirm thus: because they look not upon thy works by the Spirit; neither do they know thee in them.   

CHAP. 31. The Godly allow that, which is pleasing to God.  
1. But whosoever by Thy Spirit discerns these things, 'tis Thou that discernest in them. Therefore when they see that these things are good, Thou seest that they are good; and what soever for thy sake gives content, 'tis Thou that givest content in it, and what by means of thy Spirit please us, they please Thee in us. For what man knoweth the things of a man, save the Spirit of a man which is in him? even 
1 Cor. 2, 11  so the things of God knoweth no man, but the Spirit of God. Now we (saith he) have received, not the Spirit of the world, but the Spirit which is of God, that we might know the things that are freely given to us of God. I am here upon put in mind still to say, That the things of God knoweth no man, but the Spirit of God: how then can we know, what things are given us of God? Answer is made me. That those things which we know by his Spirit, no man in that manner knoweth them, but the Spirit of God. For as it is rightly said, unto those that were to speak by the Spirit; It is not you that speak, so 
Mat. 10 20  is it as rightly said to them that Know through the Spirit of God. It is not you that know. Never the less therefore as it is rightly said to those that See through the Spirit of God; It is not you that see: so what soever through the spirit of God they see to be good, 'tis not they, but God that sees that it is good.  
2. 'tis one thing therefore for a man to think that to be ill which indeed is good, as the forenamed Manichees do: and another thing, that what is good, a man should see to be so, because indeed it is so. Even just as thy creatures be pleasing unto diverse, because they be good; whom for all that Thou Thyself dost not please in those creatures; so that rather had they enjoy them, then thou. Yea and another thing it is, That when a man sees any thing that it is good, 'tis God that sees in him that it is good; and that to this end plainly, That himself might be loved in his creature: for he should never be loved, but by the Holy Ghost which he hath given. Because the love 
Rom. 5. 5  of God is shed abroad in our hearts by the Holy Ghost, which is given unto us: by whom we see that a thing is good, whatsoever any way hath any Essence. For from him it Is, who Himself Is not by any way that other things are, but originally of himself IS what he IS. 
Exod. 3. 14    

CHAP. 32. He briefly sums up the works of God.  
1. THanks to Thee, O Lord. We behold the Heaven and the Earth, be it either the corporeal part, superior and inferior; or the Spiritual and corporeal creature: and in the adorning of these (integral parts) (of which the universal pile of this world, and the whole creation together doth consist) we see light made, and divided from the darkness; we see the Firmament of 
Gen. 1. 4  heaven, or that which between the spiritual upper waters ●● the Inferior corporeal waters is the first compact body o● the world next above this space of Air (which itself is 
This piece of philosophy, uncertaynely grounded on. Gen. 1. 7 he afterwards re●ants, Retractationum l. 2. c. 8  also styled heaven) through which wander the fowls of heaven, even betwixt those waters which are in vapours lifted up above it, and which in clear nights distil down in dew again; and those heavier waters which run thorough and upon the Earth.  
2. We behold a face of waters gathered together in those fields of the Sea; and the dry land both unfurnished and replenished, that it might be visible and fully shaped; yea & the matter of herbs & Trees. We behold the lights shining from above, the Sun to serve the day, the Moon & the Stars to ●heate the night; and in all these the several Seasons to be marked out and signified. We behold on all sides a kindly moisture blessed with ability, to be fruitful in fishes, beasts and birds: and that the grossness of the Air which bears up the flights of Birds, thickneth itself by the Exhalation of the waters.  
3. We behold the face of the Earth decked up with earthly creatures, and Man created after Thine own Image and likeness, even for that Image and likeness sake (that is the power of Reason and understanding) made superior to all unreasonable creatures. And like as in his soul there is one power which bears rule by directing, and another nature made subject, that it might obey: even so verily was there a woman made, who in the mind of her reasonable understanding should have a parity of nature with the man but in the sex of her body, should be in 
He alludes to Gen. 1. 16. Here the Popish Translation fails both in Grammar and Philosophy; turning it Thus. As the appetite of performing humane actions, is made subject to a reasonable understanding, that so discretion may be engendered between them. That is (as he is fain to note in his margin) between the affection and th' reason.  like manner subject to the sex of her husband; as the appetite of doing is fain to conceive the skill of Right doing, even from the rational direction of the understanding. These things we behold, and they are all severally good, and altogether very good.   

CHAP. 33. How every creature ought to praise the Creator.  
1. LEt all thy works praise Thee, that we may love Thee; yea let us love Thee, and let all Thy works praise Thee: even those which from Time have their beginning and their ending, their rising and their falling, their growth and their decaying, their form and their privation. They have therefore their succession of morning and evening, part insensibly, and partly more apparently: for they were of nothing, made by thy power, not of Thy substance; not of any thing that is not thine, nor of any thing that was before, but of a matter concreated, that is, All at once created by Thee: because that into that matter which was 
a He alludes to Gen. 1. 2. And here the other Translater is out again, turning it thus, Because thou didst then create the Informity thereof without any interposition of time. Flat nonsense.  without form and void, Thou didst introduce a Form, without any distance of time between. For seeing the matter of Heaven and Earth is one thing, and the form of Heaven and Earth is another thing, Thou madest the matter, of merely nothing; but the form of the world Thou producedst out of the unformed matter: yet madest both matter and form so just at one instant, that the form should follow the matter, without any respite of delay between.   

CHAP. 34. Of the order and various fruit of a Christian life.  
1. WE have also looked into this, 
a Here the old translater misses again, propter quorum figurationem, After whose pattern or figuring out, as the Latin is, which he translates. For whose sake.  After whose pattern desirest thou to have these things made in this order, or described in this method? And we have seen, That all things are good singly of themselves, and one with another very good, in Thy Word, even in Thy only Word, both Heaven and Earth the head and the body of the Church in thy Predestination, before all times, without 
b Another mistake, upon his reading siue for sine.  succession of morning and evening. In which notwithstanding Thou begannest in Thy good time to put in execution Thy predestinated decrees, to the end Thou mightest reveal hidden things, and rectify disordered things; for our sins hung over us, and we had sunk into the darksome deepness, and Thy good Spirit hovered over us, to help us in due season; and Thou didst justify the ungodly, and distinguishedst them from the wicked, and Thou settledst the authority of Thy Bible between the governors of the Church, who were to be taught by Thee, and the Inferior people, who were to be 
a Subject: thus were the people of a Diocese or Church, called subiect● of the Priest or Bishop over them. And the bishop's seat at Church, or chair Episcopal, was called A Throne; even in Ignatius time, presently after the Apostles.  subject to them: and thou hast gathered together the society of 
b Here he translates Believers for Vnbeleevers, and notes upon it, The Church is no Church, unless it be in unity and perfect agreement. St. Austen alludes to that conspiracy Ps. 2 ●. which in here prettily made a note and pattern of the Romish Church.  unbelievers into one conspiracy, that the studies or the faithful might be more apparent, and that their works of mercy might● 
c Another negligence. He read paterent for parerent.  obey Thy commands, they distributing to the poor their earthly riches, to obtain Heavenly.  
2. And after this didst Thou kindle certain lights in the firmament, even Thy Holy ones, having the word of life; set aloft by Spiritual gifts, shining with eminent authority: after that again for the instruction of the unbelieving Gentiles, didst Thou out of a corporeal matter produce the Sacraments, and certain visible miracles, and Forms of words, according to the Firmament of thy Bible; by which the faithful should receive a blessing. Next after that hast Thou form the living souls of the faithful, through their affections well ordered by thee vigour of Continency: and the mind, after that, subjected to thyself alone and needing to imitate no humane authority, hast thou renewed after Thine own Image, and similitude; and hast subjected its rational actions to the excellency of the understanding, as a woman to a man; and to all offices of Ministry, necessary for the perfecting of the faithful in this life. Thy great will is, that 
a A noble place for the maintenance of the Clergy, which if well paid, shall be beneficial to the souls of the Laity hereafter.  for their temporal uses, such good things be given by the said faithful, as may be profitable to themselves in time to come. All these we see, and they are very good, because Thou seest them in us, who hast given unto us thy Spirit, by which we might see these things, and might love thee in them.   

CHAP. 35. He prays for peace.  
1. GRant O Lord God, thy peace unto us: for what ever we have, thou hast given us. Give us the peace of quietness, the peace of the Sabbath; a Sabbath of peace without any evening. For all this most goodly array of things so very good, having finished their courses, is so pass away; for a morning and an evening was des●in●ed 〈…〉 them.   

CHAP. 36. Why the seventh day hath no evening.  
1. But the Seventh day is without any evening nor hath it any Sunset: ever because thou hast sanctified it to: an everlasting continu 〈…〉 that, that which Thyself didst after Thy works which were very good, 
a Another miss in 〈…〉 who ●urnes it, That thy creatures 〈◊〉 might also rest from being created: and more as ill sense as this, and as far from St. Austin's meaning  rest (namely) the seventh day, (although ●●on those works thou createdst without breaking Thy rest) the same may the voice of thy Bible speak beforehand unto us; namely, that we also after our works. (which are therefore very good, because Thou hast given us grace to do them) may rest in Thee in the Sabbath of life everlasting.   

CHAP. 37. When God shall rest in us.  
1. FOr in that Sabbath Thou shalt so rest in us, as thou now workest in us: and so shall that Rest be thine, by us; even as these works are Thine too, by us. But thou, O Lord, dost work always, and rest always too. Nor dost thou see for a 〈◊〉 nor art thou moved for a time, nor dost rest for a time; and yet thou makest those views which are made in time, yea the very times themselves, and the rest which proceed from time.   

CHAP. 38. God be holds created things one way, and man another way.  
WE therefore behold these things which Thou hast created, even because they Are: but they Are, even because Thou seest them. And we look upon their outside, because they have a Being: and we discern▪ their Inside, that they are good in their Being; but Thou sawest them there already made, where Thou sawest them thereafter to be made. And we were not till after that time moved to do well, that our heart had conceived the purpose of it by Thy Spirit: but before that time we were inclined to do evil, even when we forsook Thee: but 〈◊〉 O sovereign God, one and good, didst never cease doing good for us. And some certain works of ours there be that be Good: but it is by Thy Grace that they are so, which yet are not of continuance sempiternal. After them we trust 
Upon this word Trust or hope, the Popish Translater raises this note: He hopeth to go to heaven like a Catholic: he maketh not himself sure of it like a Protestant, Iust. like a Catholic indeed, that is, like a Primitive Catholic. for here's o 〈◊〉 of Purgatory, which the Papist▪ cannot miss. Again, no marvel if the Papists do but hope for Salvation; I wonder they dare do so much, having so uncomfortable a Religion, Sure, a Hope cannot be founded on these points; not ●● their own Merits, Saiats' intercession, etc.  to find repose in Thy grand Sanctification. But Thou being the Good, standest in need of no good: Thou art at rest always, because Thy Rest Thou art Thyself. And what man is he that can teach another man to understand this? or what Angel, another Angel? or what Angel, a man? Let this mystery be begged of Thee, be sought at Thy hands, knocked for at Thy gate; so, so shall it be received, so shall it be found, and so shall it be opened Amen. * ⁎ *   
FINIS.   

The order of the chief passages in these Confessions: Which may serve for a Table.  
SAint Augustine's childhood. page 24  
His first sickness: and deferring of his baptism. p. 33  
His first studies. p. 38  
His Youth described. p. 66  
Goes to study at Carthage. p. 71  
Robs a Pear tree. p. 78  
Fals in love. p. 100  
Haunts stage plays. p. 101  
Conuerses with young Lawyers. p. 106  
Begins to be converted by reading of Cicero's Hortensius p. 109  
Is ensnared by the Manichees. p. 114  
Describes their doctrine. 121  
He derides it. p. 136  
His mother's dreams. p. 138  
A Bishops answer to her. p. 142  
He teaches Rhetoric. p. 149  
His answer to a wizard. p. 151  
Is reclaimed from Astrology. p. 152  
Laments his friends. death. p. 158  
Baptism, the wonderful effects. p. 160  
He writes a Book of Fair and Fit. p. 186  
His incompareable wit. p. 199  
Faustus the Manichee described. p, 211. 220. 225.  
Austen falls from the Manichees. p. 230  
Sails to Rome. p, 234  
Recovers of a fever. p. 141  
The Manichees opinions. 253  
Goes to Milan. p. 257  
Begins to be converted by Saint Ambrose. p. 261  
Is neither Manichee nor good Catholic. p. 265  
His Mother converted from her country superstition. p. 269.  
Saint Ambroses employments. p. 274  
Alipius dissuaded from Chariot razes. p. 295  
Dotes after sword-playes. p. 301  
Apprehended upon suspicion of the every. p. 305  
His integrity. p. 311  
Disputes with Austen against-marriage. p. 322  
Nebridins coming. p. 311  
He confutes the Manich e●. p 345  
Austen lays out for a wife. p. 327  
His concubines. 150. & 332  
His disputes about evil, and its cause. p. 348  
God discovers some things to him. p. 381  
Begins to reflect upon Christ, p. 398  
Studies the Platonists. p. 374 & 404  
Goes to Simplicianus. p. 412  
Victorinus connerted. p. 418  
What hindered Austin's conversion. p. 436  
St. Anthony's story. p. 44●  
Austen, out of love with himself. p. 452  
His inward conflict in the garden. p. 457  
Difficulty of conversion, p. 472  
He is converted by a voice. p. 478  
He gives over his School. 488  
Goes into the country. p. 493  
St. Ambr. directs his studies. 511  
St. Austin's Baptism. p. 513  
Monica, an excellent wife. 529  
Her death. p. 544  
Her burial. p. 554  
He prays for her. p 559  
Confession, the use of it. p. 571-575  
Why we need confess to God. p. 721  
Discourses about memory. p. 590  
Dreams are deceitful. p. 656  
Of the pleasures of the taste. p. 661  
Of bearing. p. 673  
Of seeing. p. 678  
Of curiosity of knowing. p. 685  
Of the sin of pride. p. 694  
Of praise and dispraise. p. 699  
Of vainglory. p. 706  
Of self-love. p. 707  
Angels cannot be mediators. p 713  
Christ the only Intercessor. p. 716  
He praeyes to understand the Scriptures. p. 730  
Of Christ the Word. p. 737  
Disputes about time. p. 754.  
Truth hard to find out. p. 810  
Of the Chaos. p. 814. 822  
Of the Creation: he begins his disputes about it. p. 850  
First, how many ways. p. 888  
Of the Scriptures. p. 894  
Trinity, his Confession of it. p. 911  
Some impressions of it in man. p. 923  
divers literal and Allegorical Interpretations of the first chapter of Genesis, Book thirteenth, throughout.  
FINIS.   

Some of the more material faults escaped in the Printing.  
Page 28. right against the 13. line, add in the margin Psal. 22. 2. p. 55. l. 25 in stead of for, read, so. and the whole next line read thus: We wander from thee in a vo-. p. 108 in the margin after Wits, add, see lib. 5. chap. 8. & chap. 12. p. 111. l. 4 for meanedst, r. meantest. p. 114. l. 4 for grew, r. should grow. p. 147. the last word, for Pers. r. juv: p. 159. l. 8. for was not, r. had been. and l. 9 for, I had, r. I now had. l. 10, for, wrapped, r. warped. p. 117. l. 12. for, our friends. r. his friend. p. 209. l. 24. for, but run, r. but they run, p. 271. l. 2. for to a song. r. at a song. p. 305. l. 20. put out not. p. 333 l. 6. for too. r. two. p. 458. l. 23. for wisely, r. wistly. p. 470. l. 16. for tore, r tear. p. 471. l. 4. for, art, r. act. p. 495. l. 1. put out also. p. 506. l. 26. for like, r. lick. p. 522. l. 14. put out again. p. 565. in the margin, for chap. 10. r. chap. 110.