Saint Augustines confessions translated: and with some marginall notes illustrated. Wherein, diuers antiquities are explayned; and the marginall notes of a former Popish translation, answered. By William Watts, rector of St. Albanes, Woodstreete

Take vp and reade ▪ Take vp and reade .

ST. AVGVSTINES Confessions translatedand With some marginall notes illustrated .

By WIlliam Watts . Rector of St. Albanes , Woodstreete .

Saint Augustines Confessions translated : AND With some marginall notes illustrated .

WHEREIN , Diuers Antiquities are explayned ; And the marginall notes of a former Popish Translation , answered .

BY William Watts , Rector of St. Albanes , Woodstreete .

LONDON , Printed by IOHN NORTON , for IOHN PARTRIDGE : and are to be sold at the signe of the Sunne in Pauls Church-yard , 1631.

TO THE NOble and Religious Lady , the Lady Elizabeth Hare , Wife to the Honourable Sir Iohn Hare of Srow in Norff. and daughter to the Right Honourable Thomas Lord Couentry , Lord Keeper of the great Seale , &c. Madam ,

HOW great aduantage a natiue disposition to goodnesse is , we confesse all ; all know how much the goodnesse of the Stock , conferres towards the sweetnesse of the Fruite . And yet haue our Gardeners obserued another aduancement of Nature : namely , how wonderfully the goodnesse of the Stock , is improued by the vertue of the Cyon : and that t is the Graft , and not the Plant alone , which renders the fruit more pleasant . Besides that naturall preeminence therefore which your Ladyship hath , to be honorably descended ; you are ( as the world acknowledges ) vertuously descended also ( your Stock is good ) and you are ( which the world knowes not ) high borne too ( your Cyon is better ) borne from aboue ; not onely once , but againe ; and I fully perswade my selfe , that I haue long since seene many vnsayned assurances of it . I must not tempt your Ladyship with your own prayses ( your neighbours can speake foorth them ) and did I not know you to be most discreetly humble , I might not haue sayd so much . Let me now be bold ( good Madame ) to adde one Counsell after many Commendations , ( it shall be but such a one as I know you most apt to take ) giue mee leaue to put you in mind , that al this , though the chiefe , yet is it not the onely Engagement your Ladyship stands obliged to Almighty God in ; but that you owe him , aboue most women , a daily thankefulnesse both for his domesticke and worldly blessings . God hath endowed your Ladyship with a most plentifull fortune : And aboue that , with a well-chosen and a towardly Gentleman , one of the early hopes and prayses of his Country ; a yoake-fellow equall to your Selfe in blood , in youth , in personage : And to increase all these blessings , hath God increast you both , with a sweete & numerous Issue , euen so numerous , that your Oliue branches are already round about your table : So that ( blessed be God ) neyther of you both are likely to want Heyres , nor they , Inheritances . Thus hath God blest you , as he did Ioseph , with blessings of the Heauen Gen. 49. 25 aboue , and blessings of the Deepe beneath , blessings of the brests and of the womb . And what could God haue done more to his Vine ? And what remaines for your Ladyship to doe , but to cultiuate , 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 priuate Reading , as to publike Hearing : and I haue heretofare serued your Ladyship in both . In thankfulnesse therfore for your salt which I haue eaten , ●here make present of a most fit instrument for your Spirituall culture , St. Austens own Pruning knife , by which Hee cut off his sinnes by Repentance : an exercise for your Closet deuotion ; the deuoutest piece of all St. Austen , and the vsefullest : by which , Confession is made vnto Saluation . I Rom. 10. 10 direct not this to your Name by any chance , but vpon deliborate choyce : for I presume to be so priuy to the way of your Religion , as to know that euen this Subiect of Priuate Confessions will much please you . It will , I hope , do your soule good ; Let it therefore , I beseech you Madam , partake againe of your Goodnesse : Countenance it , I intreate your Ladyship , with your Nime , and defend it with the priuiledge of a Ladies Honour , which no man ( I hope ) will be so vnmannerly as to vivlate . God blesse your Honored Husband , and Selfe , and Children , and Kinred , and Family , with Grace in this Life , and with Glory in the next . Thus prayes he affectionately , who still remaines ,

Madame , Your good Ladyships obliged to honour and serue you , William Watts .

To the deuout Reader ,

FOr such a one , I hope this booke will make thee . I am forced for want of paper , to turne an Epistle into an excuse . If thou here missest the Preface ; know , that the swelling of the volum shut it out . This Translation I began for the exercise of my Let●ten Deuotions ; but I quickly found it to exercise more then my Deuotion : it exercised my skill , ( all I had : ) it exercised my Patience , it exercised my Friends too ( for t is incomparably the hardest taske that euer I yet vndertooke ) the Presse wrought , as fast as I wrote , and I could not recall what was past . Some things therefore may be ouerslipt ; but neither many , I hope nor materiall to Religion , nor so many by many , as those of the former Translation , which misled me as much as helpt 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 somtimes touch him too tartly , was my a●ale against him ; not onely for being so Arrantly , Partially Popish ; but for being so spitefull to the Holy Scriptures ; which he neuer honors with quoting in his margent ; euery where debases , by aduancing the Romish Church aboue them . If finding himselfe aggrieued , hee shall in Print discouer himselfe against me ; I hope this of mine will one day come to a second Impression . Now in the meane time I humbly desire the Deuout Reader , to bee a Courteous Censurer : & I promise to send any man as many Thanks , as he shall fairely send me word of Faults , escaped in my booke . God blesse the Readers ; and send them all to make confession vnto Saluation .

So prayes your Chaplayne the Translater , W. W.

St. Augustines owne testimony of this Booke , taken out of his Retractations .

THe thirteene bookes of my Confessions , both of my sinnes , and good deedes , do prayse God , who is both iust and good ; and doe excite , both the affection , and vnderstanding of man towards him . In the meane 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 themselues obserue ; but this I know , That they haue much pleased and do much please many of my brethren . From the first , th●●●● the whole tenth Booke , they are written of my selfe ; in the three Books following , of the holy Scripture ; from that place where it is sayd , In the beginning God made heauen & earth , till he speaks of the Rest of the Sabbath . In the fourth book , when I confessed the misery of my mind ; vpon occasion of my friends 〈◊〉 , sayes , I hat my soule was , as it were made one , of both our soules , and that therefore it was perhaps , that I feared to dye , lest so he might wholy dye , whom I extremely loued , this seemeth rather alight kinde of Declamation , then a serious Confession . Though yet howsoeuer , that impertinency besomewhat moderated , by the addition of this word , perhaps , which then I vsed . And that also , which I sayd in the thirteenth book , The fir●●ament was made , betweene those superiour spirituall waters , and these inferiour corporeall waters , was not consider attuely enough expressed . But the truth heereof , is extremely hard to be discouered . This worke beginneth thus : Great art thou , O Lord , and highly worthy to be praysed .

SAINT AVGVSTINES Confessions . THE FIRST BOOKE .

CHAP. 1. 〈◊〉 admires Gods Majesty , and is inflamed with a deepe desire of praising him .

GREAT art Psal. 147. 5. Thou , ( O Lord ) and greatly to be praised : great is thy power , ●● and thy wisedome is infinite . And man , who being a part of what thou hast created , is desirous to praise thee ; this man bearing about his owne mortality with him , carrying about him a testimony of his owne sinne ( even this testimony , That God Iames 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 thy selfe , 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 doe , 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 cal 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● knowne ? but how then shall Rom. 10. 14. they call on him , in whom they have not beleeved ? and how ●hall they beleeve without a Preacher ? And againe , They Mat. 7. 7. ●hall praise the Lord that seeke ●fter him : For , They that ●eeke , shall finde ; and finding , ●hey shall praise him . Thee will seeke , O Lord , calling upon ●ee ; and I will call upon thee , ●eleeving in thee : for thou hast ●eene declared unto us . My faith O Lord ) cals upon thee , which ●ou hast given me , which thou ●st inspired into me ; even by the ●●●anity of thy Sonne , and by ●e ministery 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● selfe : and what place is there ●● me , fit for my God to come in to mee 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 containe thee ?

2. Or else because whatsoe●●● Is , could not subsist witha●● thee , must it follow thereup that what soever hath being indued with a capability of th● since therefore I also am son● what , how doe I intreat the● come into me , who could not unlesse thou wert ( first ) in ●● For I am not now in Hell ; ● yet thou art there : For if I ● Psal. 132. 8. downe into Hell , thou art t● also . I should therefore not O God , yea I should have being at all , unlesse thou wert in ●e : or rather , I could not one , unlesse 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 . Wherfore ( then ) doo . I invoke thee , ●eeing I am already in thee ? or whence canst thou come into ●e ? For whither shall I goe ? ●eyond heaven and earth , that 〈◊〉 thence my God may come ●● to me , who hath said , The hea●en and earth doe I fill . Ier. 23. 24.

CHAP. 3. ●od is wholly every where , and is 〈◊〉 by parts contained by the Creature .

DOe therefore the Heaven and earth containe thee , ●eing thou fillest them ? or doest ●ou fill them , and there yet re●aines an overplus of thee , be●ause they are not able to comprehend thee ? If so , into what doest thou powre 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 . adde 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 sell doest thou fill them all .

2. Or because all things cannot containe all of thee , doe the receive a part of thee ; and doe a● at once receive the same part o● thee ? or , severall capacities , severall parts ; and greater things greater parts ; and lesse , lesser . Is therfore one part of thee greater , or another lesser ? or art tho● All every where , and nothing containes thee wholly ?

CHAP. 4. An admirable description of Gods 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 mercifull and most just ; most secret and most present ; most beautifull and most strong ; constant and incomprehensible ; immutable , yet changing all things ; never new , and never old ; renuing 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 feare ; thou doest repent , but not grieve ; art angry but coole still . Thy works tho● changest , but not thy counsaile takest what thou findest , never losest ought . Thou art never needy , yet glad of gaine ; never covetous , yet exactest advantage Thou hast * * Supererogatur tibi : which the Romish Catholike translates thus ; By our supererogation thou becommest our debtor : And notes in the margine , God maketh us able to doe workes 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 therfore be all put into one sentenc● Lastly , the Father here speakes of Gods 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 speakes of ●●e ? And woe to them that take nothing in thy praise , seeing those that speake most , are ●● dumbe in it .

CHAP. 5. He prayes for forgivenesse of sinnes , and the love of God .

WHo shall so mediate for mee , 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 onely good ? ●hat art thou to me ? let mee ●de grace to speake to thee . What am I to Thee , that ●ou shouldest command mee ●oue thee , and be angry with ●● , yea and threaten mee with 〈◊〉 mischiefes , unlesse I do love ●e Is it to be thought a small ●sery in it self , not to love thee Woe is me ! answer me for thy mercies sake , O Lord my God , what thou art unto me ; Say unto my soule , I am thy salvation . Psal. 35. 3. Speake it out , that I may heare thee . Behold , the eares of my heart are before thee , O Lord ; open them , and say unto my soule , I am thy salvation . I will runne after that voice , and take hold of thee . Hide not thy face from me , that whether I dye , or not dye , I may see it .

2. My Soules house is too streight for thee to come into : let it be inlarged by thee : 't is ruinous , but doe thou repaire it . There bee many things in it ( I both confesse and know ) which may offend thine eyes , but who can clense it ? or to whom but thee shall I cry ? Cleanse me , O Psal. 19. 12 Lord , from my secret sinnes , and from strange sinnes deliver thy servant ; I beleeved , and therefore Psal. 116. 10. I wil speake . Thou knowest , O Lord , that I have confessed my sinnes against mine owne selfe , O my God ; and thou forgavest the iniquity of my heart . I will not pleade with thee , who Ier. 2. 29. art Truth : and I will not deceive my selfe , lest mine iniquity be a falle witnesse to it selfe . I will not therefore pleade with thee : For if thou ( Lord ) shouldst be Psal. 130. 3. extreme to marke what is done amisse , O Lord , who may abide it ?

CHAP. 6. That he hath received all blessings from God : and how hee hath beene preserved by him .

YEt suffer me to pleade before Gen. 18. 27. From hence to the end of this first Booke thee most divine meditations upon Gods providence . thy Mercy seate , even mee , who am but dust and ashes : once again let me speake , seeing 't is thy Mercie to which I addresse my speech , and not man who is a mocker . Yet even thou perhaps doest smile at me ; but turning , thou wilt pitty mee . 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 forme me , for I my selfe cannot remember it . The comfort therefore of a womans milk did then entertaine me : yet did neither my mother nor nurses fill their own brests ; but thou , O Lord , didst by them afford a nourishment fit for my infancy , even according to thine owne institution , and those riches of thine , reaching to the root of all things . Thou also ingraftedst in mee a desire to sucke no more than thou supplyedst them withall ; and in my Nurses , to afford mee what thou gavest them : for they were willing to dispense unto mee 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 child-bearing . 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 commeth all my * * Salus universa . healthfulnesse . And so much I observed afterwards , when thou didst cry unto me by those instincts of nature which thou induedst , mee withall , both inwardly and outwardly . For then first knew I how to sucke ; and to hee 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 my selfe and I easily beleeved it , for that we see other Infants doe so too . For these things of my selfe I remember not .

2. And behold , by little and little I came on to perceive where I was ; and I had the will to signifie what I would have , to those that should helpe me to it : but I could not yet cleerely enough expresse my desires to them ; for these were within mee , and they without me ; nor could the ghesse of their senses dive into my meaning . Thereupon would I flutter with my limbes , and sputter out some words , making some other few signes ; as well as I could ; but could not get my selfe to be understood by them : and when people obeyed mee 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 my selfe upon them all , with crying . And this is , as I have learn'd , the fashion of all Children , ( that I could heare of : ) and such an one was I , as those who brought mee up told me : although they may be said not to know so much , rather than to know it . And now behold , my infancie is dead long agoe , yet I live still . But thou , O Lord , who both livest forever , and in whom nothing dyes , ( 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 thy selfe hath created ; and in whose presence are the certaine causes of all uncertaine things , and the immutable patternes of all things mutable , with whom doe live the eternall reasons of all these contingent chance med leyes , for which we can give no reason ) tell ( I pray thee , O God ) unto me thy suppliant : Thou who art mercifull , tell mee who am miserable ; did my infancy succeed to any other age of mine that was dead before ; even to that which perhaps I past in my mothers belly ▪ for something have I heard of that too , and my selfe have seene 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 owne memory . Doest thou laugh at me for enquiring these things , who commandest me to praise and to confesse to thee for what I knew ? I confesse 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 himselfe , and upon the credit of women to beleeve many things that concerne himselfe . For even then had I life and being , and towards the end of mine infancie , I sought for some significations to expresse 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 himselfe ? or is any veyne of ours , by which being and life runnes into us , derived from any originall but thy workmanship , O Lord , to whom Being and Living are not severall 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 fixt Being in thee ; nor could have their wayes of passing on , unlesse thou upheldest them . And because thy yeeres Psal. 102. 27. faile not , thy yeeres are but this very day . And how many soever , ours or our Fathers dayes have beene , 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 passe away , and so also receive their measures and varieties of beings . But thou art the same still ; and all To Morrowes and so forward , and all Yesterdaies and so backward , thou shalt make present in this day of thine ; yea and hast made present . What concernes it me ? If any understand not this , let him rejoyce notwithstanding ; saying , What is this mystery ? Let him so also rejoyce , and rather love to finde in not finding it out , than by finding it , not to finde thee with it .

CHAP. 7. That even his Infancy was subject to sinne .

1. HEarken to me , O God! Woe to the sinnes of men : Yet when man sayes thus , thou hast mercie upon him : because him thou hast created , but sinne in him thou hast not made . Who shall bring to my remembrance the sinne of my infancy ? for in thy sight can no man bee Iob 25. 3. cleane from his sinne ; no not an Infant of a day old . Who will put mee in minde of this ? any such a little one , in whom I now observe , what of my selfe I remembred not ? Wherein did I then sinne ? in that I cryed too fiercely after the pap ? For if I should doe so at these yeeres , crying , ( though not to sucke againe , but after such foode as is convenient for my growth ) I should most justly be laugh'd 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 mee , therefore would neither custome nor reason suffer me to bee corrected . For as we grow towards discretion , we root up and cast out such childishnesse : nor have I seene any man ( knowing what he doth ) who purging out bad things , casts the good away also . But whether may this passe 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 yong and old , and mine owne parents too ; yea and fighting ( as fiercely as I could ) at diuers other discreeter persons , that did not Cockney me in every thing ; and because they obeyed not my commands , which had beene hurtfull to me to have beene obeyed . So that it is not the minde of Infants that is harmelesse , but the weaknesse of their childish members . I my selfe have seene and observed a little Baby to be already jealous ; and before it could speake , what How early malicious envie comes to expresse it selfe . an angry and a bitter looke it would cast at another childe that suckt away it's milke from it .

2. Who knowes not this ? That Mothers and Nurses professe , indeed to expiate these things , by I know not what remedies . But may this passe for innocency ; that a Baby full fed , should not endure a poore Foster-childe to share with him in a fountaine of milke plentifully and freshly flowing , though destitute of succour , and having but that onely nourishment to sustaine it's poore life withall . But these childishnesses are with pleasure borne withall : not because they be in themselves eyther 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 bee indured 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 limbes , beautified with shape , and for his generall good and safety , hast armed all the endevours of the whole Creature : even thou commandest me to praise thee for these things , and to confesse 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 doe , but thou alone , from whom all proportion floweth ; O thou most beautifull , which fashionest all , and after thine owne 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 irkes mee to reckon unto the rest of that life which I leade in this world ; seeing that in regard of the darknesse of my forgetfulnesse of it , it is like that part which I passed in my Mothers wombe . Now , if I were shapen in iniquity , and in sinne 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 passe 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 Infancie , came I not into my Childehood ; or rather came not that into mee , 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 speake ; seeing now I began to prove a pretty prating Boy . And this I well remember , and I afterwards observed how I first learn'd to speake . For my elders did not teach me this ability , by giving of mee words in any certaine order of teaching , ( as they did letters afterwards ) but by that minde which Thou my God gavest mee , I my selfe with gruntings , varieties of voyces , and various motions of my body , strove to expresse the conceits of mine owne 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 shewed me .

3. And that they meant this ( or that ) thing , was discovered to me by the motion of their bodies , even by that naturall 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 doe any thing . And thus words in divers sentences , set in their due places , and heard often over , I by little and little collected , of what things they were the signes ; and having broken my mouth to the pronunciation of them , I by them expressed mine owne purposes . Thus ( with those whom I conversed withall ) did I communicate the expressions of mine owne 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 becke of my Elders .

CHAP. 9. The hatred that children beare to Learning , and their love to playing .

1. O God , my God! what miseries and what mockeries did I finde in that age ; when as being yet a Boy , obedience to my Teachers was propounded unto me , as the meanes 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 deceitfull riches ? Thereupon was I set to schoole , to get Learning ; whereby little knew I ( wretch that I was ) what profit might be obtained ; and yet if I proved trewantly at my Booke , I was presently beaten . For this discipline was commended by our Ancestours ; and divers passing the same course before our times , had chalked these troublesome waies out unto us , by which we were constrained to follow them ; multiplying by this meanes both labour and sorrow to the sonnes of Adam .

2. We ( little ones ) observed , O Lord , how certaine men would pray unto thee ; and wee learnd of them ; thinking thee ( as farre as we could apprehend ) to be some great thing ; who wert able , ( and yet not appeare to our senses ) both to heare and helpe us . For being yet a Boy , I beganne to pray unto thee , ( my ayd and refuge ) and I even brake 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 schoole . And when thou heardest not ( which yet was not to bee 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 owne parents , who wisht 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 other-whiles doe as much ) who by devoutly applying himselfe unto thee , is so resolutely affected , that hee can thinke so slightly of those rackes and strappadoes , and such variety of torments , ( for the avoiding whereof men pray unto thee with so much feare all the world over ) that he can make sport at those who most bitterly feare them ; as our parents laugh at those torments , which wee schoole-boyes suffer from our Masters ? For we were no lesse afraid of the Rod , nor did wee lesse earnestly pray to thee for the scaping of it , than others did of their tortures . And yet for all our feares , we too often played the Trewants ; either in writing , or reading , or thinking upon our lessons , lesse than was required of us .

3. For wee wanted not ( O Lord ) either memory or capacity , ( of which , considering our age , thou pleasedst to bestow enough upon us ) but our minde was all upon playing ; for which we were beaten , even by those Masters , who had done as much themselves . But elder folkes Idlenesses , must ( forsooth ) bee called Businesse , and when children doe the like , the same men must punish them ; and yet no man pitties , either childrens punishments , or mens follies , or eyther . But perhaps some indifferent Iudge might account mee to be justly beaten , for playing at Ball , being yet a Boy , because by that sport I was hindred in my Learning , by which , when I came to be a man , I was to play the foole more unbeseemingly : as my Master , who now beat me , often did ; who if in any trifling Question he were foyled by another Schoolemaster , he was presently more rackt with choler and envy at him , than I was , when at a Match at Tennis-ball , I lost the Game to my play-fellow .

CHAP. 10. How for his play he neglected his parents commandements .

1. ANd yet I offended , O Lord God! thou disposer and Creator of all naturall things , onely of sinnes not the ordainer . I sinned , O Lord my God! in doing contrary to the commandements of my parents , and of those Masters : for I might afterwards have made good use of my learning , which they were desirous I should obtaine , 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 Captaine at all sports , and to have mine eares tickled with fained Fables , to make them itch the more glowingly : the like desperate curiosity also sparkling through mine eyes , after the showes and playes frequented by my elders : the Authors whereof are esteemed to gaine so much honour by it , that almost all the Spectators wish the like to their owne children ; whom for all that they suffer to bee beaten , if by such Stage-playes they bee hindred from their studies , by which they desire them to arrive one day to the ability of making the like . Looke downe upon these things mercifully , O Lord , and deliver us that now call upon thee : deliver also those that doe not yet call upon thee ; that they may call upon thee , and thou maist deliver them .

CHAP. 11. How he fell sicke , and how recovering , his Baptisme was deferred .

1. I Had heard ( being yet a Boy ) of eternall life promised unto us through the humility of thy Sonne our Lord God , descending even to our pride : And I was then signed with the signe of his Crosse * * This was the practise of the Primitive times : by which religious parents devoted their children unto Christ , long before their Baptisme ; which in those dayes was deferred till they were able to answer for themselves . , and was seasoned with his salt , so soone as I came out of my Mothers wombe , who greatly trusted in thee . Thou sawest , O Lord , when being yet a Boy , and was one day taken with a paine in the stomacke , I suddenly fell into a Fit , very like to dye . Thou sawest , O my God , ( for thou wert my keeper ) with what earnestnesse of mind , and with what faith , I importuned the piety both of mine owne Mother , and of thy Church the Mother of us all ; for the Baptisme of thy Christ , my Lord God . Whereupon the Mother of my flesh being much porplexed , ( for that in a chast heart , and faith in thee , she most lovingly Gal. 4. 19. even travailed in birth of my eternall salvation , ) did hasten with great care to procure me to bee initiated and washed with thy wholsome Sacraments , ( I first confessing thee , O Lord Iesus a a This confession was done by repeating of the Creed , as we doe before Baptisme at this day . , for the remission of sins ) but that I presently recovered upon it . Vpon 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 b This was the reason why Baptisme was deferred , which Saint Augustine here findes fault withall . God would not suffer our Father to be baptized in his sicknesse : for then bad the Church lost a most glorious Minister ; for by the Canons of the Church , no man could bee a Bishop , who had beene baptised in his bed : because such an one seemed to be baptized rather out of necessity , than saith , which would be scandalous to a Bishop . the guilt contracted by the filth of sinne , were both greater and more dangerous after Baptisme , than before .

2. Thus did I then beleeve , as also my Mother and the whole House , except my Father onely ; who did not for all this overthrow the power of my Mothers piety in me , to the hindrance of my beleeving in Christ , although himselfe had not ye● beleeved in him . For she by all meanes endevoured , that thou my God shouldst bee 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 ; wherin she principally served thee , who commandest her to doe so . I beseech thee , O my God , ( for I would gladly know , if thou wert pleased to tell me ) to what purpose was my Baptisme then deferred ; whether it were more for my good that the reynes of sinne were ( as it were ) then inlarged , or that they should not have bin inlarged at all ? whence therefore comes it , that my eares are on all sides so beaten with this noise ; * * The Ancients deferred Baptisme , either til age , when the heates of sinne were well ouer ; or till marriage , till they had got a remedy against it ; and then did they wash away all their former sinnes together . And till then they thought they might take liberty ; seeing those sins were to be washt away ; and so not to be imputed . Saint Augustine misliketh this . Let him alone , let him doe what he will ; for hee is not yet baptized : whereas upon any doubt of bodily health , we doe not say , let him be more dangerously wounded , for he is not yet cured ? How much better had it beene for mee to have beene speedily cured , that by my friends diligence and my owne , so much might have bin wrought in me , that my soule having received health , might have beene safe under thy protection , who hadst given it ? This verily had beene the better course . But how many , and what violent waves of temptation did seeme 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 worke it selfe , unto thy disposing .

CHAP. 12. He is forced to his Booke : which God turned to good purpose .

1. BVt in this my childhood ( wherein there was lesse feare of me than in my youth ) I loved not my Booke , 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 my selfe : for I would never have taken my learning , had I not beene constrained to it . For no man does well against his will : though that which hee does bee good . Nor did they that forced mee 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 , unlesse to satiate the insatiable desires of a rich beggary , and a dishonourable glory .

2. But thou before whom the ●at. 10. 30 very haires of our heads are numbred , didst convert the common errour of them all who pressed me to learning , to mine own benefit ; and my errour , who would not learne , 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 meanes 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 mans inordinate affection shall be his owne affliction .

CHAP. 13. With what studies he was chiefly delighted .

1. BVt what was the reason why of a Childe I should so naturally hate the Greeke Tongue when it was taught me , I cannot yet understand . Latine 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 reade , to write and Cipher , I accounted no lesse painefull and troublesome , than the Greeke . But whence should this proceed , but from the sinfulnesse and vanity of this life ? For I was but flesh , a wind that Psal. 78. 39 passeth away and commeth not againe . For those first rudiments were better , because more certaine , ( seeing by them , that skill was and is wrought in me , that I am able to reade what I finde written , and of my selfe to write what I wil ) than these latter ; by which I was inforced to commit to memory the wandrings , of I know not what Aeneas , while I forgate mine owne : and to bewaile dead Dido , because shee kil'd her selfe for love ; when in the meane time ( wretch that I was ) I with dry eyes endured my selfe then dying towards thee , O God my life ! For what can be more miserable than a wretch that pitties not himselfe ; one bemoaning Didoes 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 internall mouth of my soule , and thou firmest knot , marrying my soule and the bosome of my thoughts together , I did not love thee , and I committed fornication against thee , while in the meane time every one applauded mee with Well done , well done . But the love of this world is fornication Iam. 4. 4. against God : which so applauds and encourages a spirituall fornicator , that it is even a shame for a man to be otherwise . But I bemoan'd not all this ; but dead Dido I bewailed , that kil'd her selfe by falling upon the Sword : I my selfe following these lower creatures of thine , forsaking thee ; and my selfe being earth ; hastening to the earth . But if I were forbidden to reade these toyes , how sorry would I be , for that I might not reade that which would make mee sorry . Such madnesses , were esteemed to bee more commendable and fluent learning , than the learning to write and reade .

3. But let my God now cry unto my soule , and let thy truth say unto me , It is not so , it is not so ; that first kinde of learning was farre better : for behold I am readier to forget the wandrings of Aeneas , and all such toyes , than I am to write and reade . True it is , that there are Curtaines at the entrance of Grammer-schooles ; but they signifie not so much the Cloth of State to privacie , as serve for a blinde to the follies committed behinde them . Let not these Masters now cry out upon mee , whom now I am out of feare of ; whilest I confesse to thee my God , what my soule delights in ; and rest contented with the reprehension of mine owne evill wayes , that I may love thy good ones . Let not those buyers or sellers of Grammar exclaime upon me , for that if I aske them , whether that of the Poet bee true , that Aeneaes ever came to Carthage ; the unlearned will answer , They know not ; and the learned will deny it to bee true .

4. But if I aske them with what letters Aeneas name is written , every one that hath but learned so sarre , will pitch upon one truth , according to the agreement and will , whereby men at first made Rules for those Characters . If I should aske againe , which of the two would bee most incommodious to the life of man to forget ; to write and reade , or , these Poeticall fictions ? who sees not what any man would answer , that had not quite forgotten himselfe ? I offended therefore being but a Boy , when in my affection I preferred those vaine studies to these more profitable ; or rather indeed , I utterly hated these , and was in loue with those . But then , One and one makes two , and two and two makes foure , was a harsh Song to me ; but The woodden Horse full of armed men , and the burning of Troy , and the Ghost of Creusa , was a most delightfull spectacle of vanity .

CHAP. 14. Of the Greeke and Latine tongues .

1. BVt why then did I hate the Greeke Grammarians that chant of such things ? For Homer himselfe was skilfull in contriving such fictions , and is most delightfully wanton ; but yet very harsh to mee being a schoole boy . I beleeve that Virgill is no lesse to Grecian children when they be compelled to learne him , as I was to learne 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 cruell threatnings and punishments , to make me understand it . The time was also ( when I was an infant ) that I knew not a word of Latine ; yet by marking I gate that without any feare or tormenting , even by my nurses pratlings to me , and the pretty tales of those that laught upon me , and the sports of those that plaid with me .

2. So much verily I learnt without any painefull burthen to mee of those that urged me , for that mine owne heart put me to it to bring out mine owne conceptions . Which I could never have done , had I not learnd divers words , not of those that taught me , but of them that talkt familiarly to me ; in whose hearing I also brought forth whatsoever I had conceived . Hereby it cleerely appeares that a free curiosity hath more force in childrens learning of languages , than a frightfull enforcement can have . But the unsetlednesse of that freedome , this inforcement restraines ; Thy Lawes O God , yea Thy Lawes , even from the schoolemasters Ferula , to the martyrs Tryalls , being able to temper wholesome and bitter together ; calling us backe by that meanes unto thy selfe , even from that infectious sweetnesse , which at first allured us to fall away from Thee .

CHAP. 15. His Prayer to God .

1. HEare my prayer O Lord , let not my soule faint under thy correction : nor let mee faint in confessing unto thee thine owne mercies , by which thou hast drawne mee out of all mine own most wicked courses : that thy selfe mightest from hence forward grow sweet unto me , beyond all those allurements which heretofore I followed ; and that I might most intirely love thee , and lay hold upon thy hand with all the powers of my heart , that thou mightest finally draw mee 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 speake , or write , or reade , or number , let all serve thee . For when I learned vaine things , thou didst discipline me : and in those vanities , thou forgavest the sinfulnesse of my delight in them . In those studies I learnt many usefull words , but those might have beene also learned in studies not so vaine : which is ( I confesse ) the safest way for children to be trayned up in .

CHAP. 16. Against lascivious fables .

1. BVt woe unto thee , O thou Torrent of humane custome , who shall stoppe the course of thee ? when wilt thou be drye ? how long wilt thou continue tumbling the sonnes of Eve into that hugie and hidcous Ocean , which they very hardly passe , who are well shipped ? Do I not reade in thee of Iupiter sometimes thundering , and sometime adulterating ? but verily both these could not one person doe : but this is feyned , that hee might have authority to imitate true-acted Adultery ; false thunder the meane while playing the bawde to him . Yet which of our * * Penulatorum Magistro●um : cloakt Masters or gowned sirs . For Penula or Toga , the gowne or long cloake ( 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 deryded the habit of the Christians , which they called Pallium ; a loose habit buttoned under the chinne . Vpon which Tertullian wrote his incomparable booke De Pallio ; which so tortures our Crittikes to understand . grave Masters can with any patience heare a man that should in his Schoole cry out saying , Homer feigned these , and ascribed mens faults unto the gods ; but I had rather he had derived divine excellencies upon us . But more truely is it said , that Homer feyned these things indeed : and that by his attributing divine excellencies to most wicked mortals , crimes might not be accounted crimes ; so that whosoever shal commit the like , seemes not therein to imitate desperate people , but some heavenly Deities .

2. This notwithstanding O thou hellish torrent , are the sonnes of men cast into thee with rewards propounded to allure children to learne these fables ; and a great solemnity is made of it , when t is pleaded for openly in the assembles , and in the sight of the lawes , which allow stipends to the Teachers over and above the reward unto the schollers : yet ( O Torrent ) thou art still beating upon thy rocks , roaring out and crying , Here are fine words to bee learned , here Eloquence is attained ; eloquence so necessary to perswade to businesse , and with advantage to expresse sentences . But for all this should wee never so patheticall have understood these words The golden showre , The lappe The deceipt , The temple of heaven , and such others written ● the same place ; had not Ter●n● withall brought a lewd your man upon the stage , propounding Iupiter to himselfe for a example of his adultery ; wh●● he beholds a certaine picture ●● the wall , wherein was set out t● the life , the story of Iupiter r●yning a golden showre into D●●aes lappe , deceiving the simp●● mayden by that meanes . Show that young man provoke himselfe to lust , as if he had he a celestiall authority for it .

3. But what God doe I imitate ; saith hee ? even that God who with a mighty thunder shakes the very Arches of heaven : may not I then frayle flesh and blood doe 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 businesse learned to bee the more confidently committed . I blame nor the words , which of themselves are like vessels choyce and precious ; but that wine of error which is in them , drunke to us by our intoxicated teachers . If we refused to pledge them , wee were beaten : nor had wee liberty to appeale unto any sober Iudges . All this notwithstanding , O my God , I , ( in whose presence I now with securityremember this ) did willingly learne these things ; and unhappy I , was for this accounted a youth of much towardlinesse .

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 taske upon me , ( troublesome enough to my soule ) and that upon termes of reward of commendations , or feare of shame and whipping : namely , That I should declame upon those words of Iuno expressing both her anger and sorrow , that shee could not keepe off the Trojane King from going into Italie : which words I had heard that Iuno never uttered ; yet were we enforced to imitate the passages of these poeticall fictions ; and to varie that into Prose which the Poet had expressed in verse . And hee decliamed with most applause , in whose action ( according to the dignity of the person represented ) there appeared an affection neerest to anger or griefe , 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 owne age and forme ? Was not all this meere smoke and winde ? and could no other subject be found to exercise my wit and tongue in ? Thy prayses O Lord , thy prayses , might have stayed the tender sprig of my heart upon the prop of thy Scriptures , that it might not have beene cropt off by these empty vanities , to bee catcht up as a prey by those flying spirits . For by more waies than one is there sacrrifice offered to the collapsed Angels .

CHAP. 18. That men care more to observe the Rules of Grammar , than the Lawes of God .

1. BVt what wonder was it , if I were thus carryed 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 owne Acts ( though not evill ) with any Barbarisme or Soloecisme , they were utterly dasht out of countenance : but should they make a copious and neat Oration of their owne lusts , in a round and well followed stile ; would take a pride to bee 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 forbeare to draw out of this horrible pit , that soule 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 seeke . For I had straggled farre away from thy countenance in the mistynesse of my affections .

2. For we neither goe nor returne , from , or to thee , upon our feet , or by distance of spaces : or did that yonger brother seeke Post-horses , or Waggons , or Ships , flye away with visible wings , or take his journey by the motion of his hammes , that living in a farre Countrey , hee 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 farre sweeter to the poore wretch returning : for that he went from thee out of a voluptuous affection ; that is to say , a darkned one ; and such that is , which is farre from thy countenance . Behold , O Lord God , and patiently behold , as thou still doest , how diligently the sonnes of men observe the Rules of letters and syllables received from former speakers ; and yet regard not the eternall covenants of everlasting salvation , received from thy selfe . Insomuch , that he who either holds or teaches the ancient Rules of pronunciation , if contrary to Grammar hee 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 thinke 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 hee does worse skath to another man by persecuting him , than he does to his own heart , by contriving enmity against him .

3. And certainely there is no other inward knowledge of Letters , but this ( Law of Nature ) written in the conscience , Not to doe to another , what himselfe Mat. 7. 11. would not suffer . How secret art thou , O thou onely great God! which dwellest in the highest , and in silence , with an untyred destiny dispersing blindnesses for punishments upon unlawfull desires . When a man affects the credit of Eloquence , standing before a mortall Iudge , 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 carefull to avoid barbarisme of speech , than corruption of manners .

1. IN the Road-way of these Customes lay I , wretched Boy , and upon that Stage I play'd my Prizes ; where I more feared to commit a barbarisme in speaking , than I tooke care when I committed any , not to envie those that committed none . All this I declare and confesse to thee , my God , namely in what things I was by them applauded : to please whom , I then accounted equall to living honestly . For I then discerned not that whirle-poole of filthinesse whereinto I was cast from thine eyes . For in thine eyes , what was more filthy than I where also I displeased such as my selfe ; with innumerable lyes deceiuing both my Tutor , and Masters , and Parents : all for love of play , out of a desire to see toyes , and of imitating them with a ridiculous unrestfulnesse .

2. Theevery also I committed out of my Fathers Buttery and Table ; eyther gluttony oft commanding mee ; or that I might have something to give my play-fellowes , selling-mee their Babies , with which they were as much delighted as my selfe . In these play-games I being often over-matcht , did with a vaine desire to be counted excellent , aspire to winne , though by foule play . And what was I so unwilling to indure , and what if I found out the deceipt , would I so fiercely wrangle at , as even those very trickes which I would put upon others ; and being my selfe taken with the manner , I would rather fall flat out , than yeeld to it .

3. Is this that childish innocencie ? It is not , LORD , it is not , LORD : I cry thy mercie , O my GOD : for wranglings about Nuts , and Balls , and Birds , are as much to boyes ( yet under their Tutors and Masters ) as the ill getting of Gold and Mannor Houses , and Slaves , is to Kings and to Governours . But this Boyes-play passes over as more yeeres 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 Childehood , when once thou saydest ; To such belongeth the Kingdome of God .

CHAP. 20. He thanketh God for his Benefits .

1. BVt yet , O Lord , thankes had beene due to thee , our God and most excellent Creator , Governour of this Vniverse ; although thou hadst not beene pleased to have brought me any further than that age of Childhood . For even then a Being I had , yea Life and Senses ; even then had I a care of mine owne wel-being , which is an * * Vestigium secretissimae unitatis . Hence did the Schoolemen 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 Iudgement . ) 2. The Fancy . 3. The Memory . To these he alludes : for these serve to receive and preserve the Species or Formes of things , offered unto them by the five outward senses of the body . inward sense preserved I the intirenesse of my outward senses ; and in these slender faculties , was I delighted with the truth of meane conceipts . I would not willingly bee decerved ; a fresh memory I had ; in formes of speaking I was well tutored ; by friendly usage I was made tractable . I avoyded all sadnesse , dejectednesse , 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 my selfe . Good endowments they were ; and all these was I. Good therefore is Hee that made me ; yea he is my God , and to him I rejoyce for all my good gifts , which of a Child I had . But here was my oversight , that I sought not my selfe , and other pleasures , honours , and trueths in Him , but in his Creatures ; and therefore rusht I my selfe upon sorrowes , disorders and errours . Thankes to thee my sweetnesse , my honour , my trust , and my God . Thankes to thee for all thy gifts : but be pleased to preserve them still vnto me , and thus shall my selfe bee 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 AVGVSTINES Confessions . THE SECOND BOOKE .

CHAP. 1. Hee enters upon the yeeres and sinnes of his Youth .

1. I Will now call to minde my overpassed impurities , and the fleshly corruptions of my Soule : not because I love them , but that I may love thee , O my GOD. For love of thy love I doe it ; in the very bitternesse of my remembrance repeating over my most wicked courses , that thou mayest onely grow sweet unto me ; ( thou sweetnesse never beguiling , thou happy and secure sweetnesse ! ) and recollecting my selfe out of that broken condition of mine , wherein I am piece-meale shattered asunder ; while being turned away from thee alone , I squandred away my selfe upon many vanities .

2. For I even burnt in my youth heretofore to bee satiated in these lower pleasures ; and I dared even to grow wilde againe , with these various and shaddowie loves : my beauty withered away , and I even stanke in thine eyes ; pleasing my selfe all this while , and desirous to content the eyes of mortals .

CHAP. 2. He accuseth his Youth spent in the heat of lustfulnesse .

1. ANd what was it that I delighted in , but to love , and to bee beloved ? but love kept not that moderation of one mindes loving another minde , as the lightsome bounder of true friendship ; but out of that puddly concupiscence of my flesh , certaine mists and bubblings of youth fumed up , which be clouded and so overcast my heart , that I could not discerne the beauty of a chaste affection , from a fogge of impure lustfulnesse . Both did confusedly boyle in me , and ravisht away my unstayed Youth over the downefals of unchaste desires , and drencht me over head and eares in the very whirle-poole of most heinous impurities . Thy wrath all this while grew upon me , and I perceived it not . I was now growne deafe by the continuall crashing of that Chaine of my frailety , ( thy punishment upon the pride of my soule ) and I straggled further from thee , and thou let'st me aloue , and I was tumbled up and downe , and I was even spilt and powred out , yea and I boyled over in my fornications , and tho● heldest thy peace yet . O my Ioy , how slow art thou ! Thou then heldest thy peace , and then wandred I further and further from thee , into more and more fruitlesse seed-plots of sorrowes , with a proud dejectednesse ; and an untyred wearinesse .

2. Oh for somebody that would then have * * Modularetur . sweetned my misery , and have converted to good use the fading beauties of these newest vanities ! that would then have prefixt some bounds to their tempting sweetes , 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 calmnesse those Tides might bee 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 thornes , which were not suffered to grow ; a a He alludes to 1 Cor. 7. to the earths bringing forth thornes after Adams driving out of Paradise . His whole meaning is , that though usually married people have thornes 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 hearkned to the voyce of these clouds ( of witnesses ) of thine ; Notwithstanding such shall have trouble in the flesh , but I spare you . And againe : It is good for a man not to touch a woman . And , Hee that is married careth for the things of this world , how he may please his wife .

3. Had I thereupon more attentively listned to those words , and made my selfe an * * Augustine was yet a youth & no Priest therefore this place makes for Continency in the Laity ( which was indeed frequent in those dayes ) and not of the Clergie onely . Eunuch Mat. 9. 12. for the kingdome 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 owne streame , having left thee utterly : yea , & exceeded all thy prescriptions , nor did I escape thy scourges . For what mortall can avoyd them ? For thou wert with me at every turne most mildly rigorous and ever and anone besawcing all my unlawfull pastimes with most bitter discontentments : all to draw me on to seeke for such pleasures as were without such discontent . But where I might light upon such but thee . O Lord , I could not finde : But thee , who makest ( as it were ) some hardship in thy Commandement ; and smitest us , that thou maist break us , yea slayest us that we should not dye to thee-ward . Where was I , and how farre was I banished from those delights of thy house in that sixteenth yeere of the age of my flesh ; at what time the madnesse of raging luff , ( in which humane shamelesnesse takes too much liberty , not withstanding by thy Lawes it be forbidden ) exercised it's supreme dominion in mee , I giving over all my force unto it ? my Parents tooke no care all this while by marriage to save mee from ruine ; but their care was to have me learne to make a powerfull Oration , and to prove a most perswasive Speaker .

CHAP. 3. Of his travayle for his studyes sake , and his Parents purpose in it .

1. NOw for that yeare were my Studies intermitted : whenas upon my returne from Madauris ( a neighbour Citie wherein I had begunne to learne the principles of Grammar and Rethoricke ) the expences for a further journey to Carthage , were provided for me : and that rather out of a brave minde my Father bare , then any ability in him , for hee was but a poore 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 doe I this ? even that both my selfe , and whosoever reades this , may bethink ourselves out of what depths we are to cry unto thee . For what is Psal. 130. 1. neerer to thine eares 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 meanes he had furnished out his sonne with all necessaries for the taking of a farre journy for his studies sake ? For many abler Cittizens did no such thing for their children . But yet this Father of mine never troubled himselfe with any thought of How I might improve my selfe towards thee , or how chaste I were ; so that I proved eloquent , though I were withall left undrest by thy tillage , O God , which art the onely , true , and good Landlord of the field of my heart .

2. But whilest in that sixteenth yeere of my age I left going to schoole , and upon some household necessities lived idlely at home with my parents , the bryers of uncleane desires grew ranke over my head , and there was no hand put to roote them out . Moreover , when my Father seeing me in the Bath , how the signes of Manhood began to bud in mee , and plumed already with a stirring youthfulnesse : ( as if in this sight he had first rejoyced in hope of having grand-children by me ) he gladly told it to my Mother ; rejoycing ( I say ) at it in his wine , in which the world too oft forgets thee it 's Creator , and in the basenesse of it's owne will , frowardly and weakely setting it's love upon thy Creature in stead of thy selfe , who art divine and invisible . But thou hadst already begun thy Temple in my Mothers brest , and laid the foundation of thine owne holy Habitation : whereas my Father was but a Catechumenus a a Catechumenus : such a one as in the Primitive Church was s●t to learne his Catechisme , and the grounds of Religion : in which be was to answer for himselfe when he after came to be baptized . as yet , one newly converted . She therefore was even startled with an holy feare and trembling . And though I were not as yet b b Nondum fideli : The Primitive Church cal'd none fideles but the baptized , although they were never so learned or devout beleevers : but upon their 〈…〉 Ar●ic●es of Faith , in ●●e time of Baptisme , they were catled fideles , faithful . ● symbolo fidei , fideles nominantur . baptized ; yet feared she those crooked wayes , in which they walke , who set thee behinde their backes , and not before their faces .

3. Woe is me ! and dare I say that thou heldest thy peace , O my God , whilest I wandred further from thee ? Is it so ? Diddest thou indeede hold thy peace to me ? And whose but thine were those words , which by my Mother , thy faithfull one , thou sangest in my eares ? Nothing of which would at that time so for sinke into my heart , as to doe it . For shee commanded mee , and ( as I well remember ) betweene her and me , with very much earnestnesse forewarned me , that I should not commit simple fornication ; but especially that I should never defile another mans wife . These seemed to me no better than Womens advices , which would bee 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 onely had spoken : She , by whom thou were not silent unto ●● , and in her thy selfe wast 〈…〉 by the ; even by mee 〈◊〉 sonne , the sonne of thy 〈…〉 and thy servant . But all this whole I knew it not ; and I 〈◊〉 head long with such blindnesse , that I was a shamed amongst my equals to bee guilty of lesse impudency than they were , whom I heard b●ag mightily of their naughtinesse : yea and so much the more boasting ; by how much those they had beene ●eastly : and I tooke pleasure be doe it , not for the pleasure of the act onely , but for the praise of it also .

4. What now is worthy of dispraise , if 〈◊〉 be not ? But I made my selfe worse than indeed I was , that I might not bee dispraised ; and when I wanted opportunity to commit a naughtinesse should make me as bad as the best , I would feyne my selfe to have done what I never did , that I might not seeme so much the more dastardly , as I was the more innocent ; and that I might not bee counted so much the more faint-hearted , as I was the more chaste . Behold with what companions I walkt the streets of Babylon , and I wallowed my selfe in the my●e of it , as if I had reposed in a bed of Spices , and most precious Oyntments . And to make me cleave the faster to the very Center of sinne , my invisible Enemy troad me downe , and seduced me , for that I was easie to be seduced . Yea and the Mother of my flesh , although her selfe were already fled out of Babylon , yet went she with the Ier. 51. 6. slowest , about providing of due remedies for me : for , as she had once advised mee to keepe my chastity , so she carried some respect withall , to what shee had heard her husband say of mee . And thereupon bethought her selfe to restraine what was both deadly and dangerous in mee , within the bonds of a matrimoniall affection , if that infection in me could not otherwise be pared away by the quicke . But long she continued not in that care , because she fear'd withall , lest my hopes might be hindred 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 attaine unto . He , because he had little or no thought almost of thee , and but vaine conceipts of me neither . She , because she made reckoning that those usuall courses of learning , would not onely 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 meane time ) of liberty to play were slackned towards me , beyond all temper of due severity , yea even to disso●●●enesse in whatsoever I affected . And in all 〈◊〉 there was amyst , depriving my sight ; O my God , of the brightnesse of thy truth ; and mine iniquity came from me , as if swelling from a fitnesse . Psal. 73. 7.

CHAP. 4. How he robbed a Peare-tree .

1. SV●●y thy Law ( O Lord ) punishes 〈◊〉 ; yea , and this Law is so written in our hearts , that iniquity it selfe cannot blot it out . For what theefe does willingly abide another man to steale from him ? ●o not a rich theefe , him that is driven to steale upon necessity . Yet had ●● desire to commit theevery , and did it , compelled neither by ●●●ger nor poverty ; but even through a cloyednesse of wel-doing , and a pamperednesse of iniquity . For I stale that , of which I had enough of mine owne , and much better . Nor when I had done , cared I to enjoy the thing which I had stolne , but joyed in the theft and sinne itselfe . A Peare-tree 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 yong fellowes of us went , late one night , ( having , according to our idle custome in the Game-places , continued our sportseven till that season ) thence carryed we huge loadings , not for our lickerishnesse , but even to fling to the Hogs , having bitten off one piece . And all this wee did , not because we might doe it , but because we would doe it .

2. Behold my heart , O Lord , behold my heart , which thou hadst pitty upon in the very bottome of the bottomlesse pit . Now ( behold ) let my heart tell thee , what it sought for there , that I should be thus evill for nothing , having no other provocation to ill , but soule ill it selfe . Yet I loved it , I loved to undoe my selfe , I loved mine own fault , not so much that , for which I committed the fault , but even the very fault it selfe , of my beastly soule ; shrinking backe thus from my hold-fast upon thee , even to utter destruction ; not affecting any thing that had shame in it , but they very shame it selfe .

CHAP. 5. No man sinneth , but provoked by some cause .

THere is a comelines now in all beautifull 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 it's grace , in commanding and overcomming by it's owne power : whence springs the thi●st of revenge . But yet , might a man obtaine 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 inticement , and that by reason of a certaine proportion of comelinesse of it's owne , and a correspondency with all these inferiour beauties . That friendship also which is amongst Societies , we see endeared with a sweet tye , even by reason of the union of many hearts .

2. Vpon occasion of all these and the like , is sinne 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 hee is the deliciousnesse of the up ●Word in heart . When ●●quirie is made after wickednesse , upon what cause it was committed , no other reason uses to bee beleeved but this , When then there hath appeared to be a possibility of the Appetites obteyning some one of those good things which we called of a loweralloy , or else a feare of losing it . For even these are beautifull and comely ; although compared with those higher goods , and happy making riches , they be but abject and contemptible .

3. A man hath murthered another ; why so ? Either hee loved his wife or his estate ; or hee would rob another , to get maintenance for himselfe ; or he stood in feare to lose some such thing by him ; or being wronged , hee was all on fire to be revenged of him . Would any man commit a murther upon no provocation , but only upon a delight he takes in murthering ? Who will beleeve it ? For as for that man said to be so stupidly and savagely Catiline . cruell , that he was evill and cruell meerely for cruelties sake ; yet is there a cause assigned : Lest ( sayes himselfe ) my hand or heart should grow unactive with idlenesse . And why that ? Why ? Even because when hee had once made himselfe master of the Citie , through frequent execution of mischievousnesse , he might mount up unto honours , commands , and riches ; and set himselfe above the feare of Law , and the difficulty hee found in getting meanes for the maintenance of his Family , and the consciousnesse of his owne villanies . Therefore even Catiline himselfe loved not his own villanies , but 't was somthing else he loved , for whose sake he fell to commit them .

CHAP. 6. All those things which under the shew of good , invite us unto sin , are in God alone to bee found true and perfect .

1. WHat then was it that wretched I so loved in thee , O thou Theft of mine , thou deed of darknesse , which I committed in that 16. yeere 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 Peares that we stole were faire to see to , for they were thy creature , O thou most beautifull of all , thou Creator of all , thou good God ; God , thou Soveraigne good , and my true good : those Peares were faire indeed , but it was not those that my wretched soule desired ; for I had store of better of mine own , and I beat downe those only that I might steale . 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 injoying . For if any bit of those Peares came within my mouth , the sweetest sawce it had was the sin of the eater .

2. And now , O LORD my GOD , I inquire what was it in that Theevery of mine , should so much delight me ; and behold there appeares no lovelinesse in it . I doe not meane such lovelinesse as there is seene in Iustice and Wisdome ; no nor such as is in the minde and memory ; or in the , senses and vegetable soule of man ; nor yet such as the Starres are glorious and beautifull withall in their Orbes ; or the Earth or Sea replenished with their naturall off springs , which by daily growing , supply the roomes of the decayed . Nay , my Theft had not so much as that false colour or shaddow of good , that usually appeares in deceiving vices . For Pride imitates high spiritednesse ; whereas thou alone art the highest over all . Ambition , what seekes it but honours and reputation ? whereas thou art to be honoured above all things , and glorious for ever-more . 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 inticements of amourous 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 beautifull than any thing . Curiosity makes semblance to affect a desire of knowledge ; whereas 't is thou only that supereminently knowest all things . Yet ignorance and foolishnesse it selfe would yet be masked under the name of simplicity and innocency ; even because nothing can bee found more simple than thy selfe : and what is more innocent , seeing all thy workes are so averse from evill : Yea , Sloth pretends a desire of quietnesse : but what stable rest is there besides the Lord ? Expensivenesse affects to be called plenty and abundance ; yet art thou the fulnesse and neverfaining plenty of most incorruptible sweetnes . Prodigality pretends a shew of liberality : but thou art the most flowing bestower of all good things . Covetousnesse desires to possesse 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 ? Feare startles an unusuall and sudden chances , which skare away the thing loved , while it is warie for it's own security : but what can happen unusuall or sudden unto thee ? or who can deprive thee of what thou lovest ? Or where but with thee is there any settled security ? Griefe pines away its selfe at it's losses , which desire tooke delight to enjoy ; even because it would no more be deprived , like as nothing can be lost to thee .

3. Iust thus does the soule commit a spirituall fornication , when she turnes from thee , secking those things without thee , which she can no where finde pure and untainted , till shee returnes againe unto thee . Thus all awkwardly imitate thee , even they that get themselves farre from thee , and who pride themselves against thee : and yet by thus imitating thee , doe they declare thee to bee 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 doe contrary to thy Law , if but in shew , because by strong hand I could not : that being a prisoner , I might make shew of a counterfeit liberty , by doing that unpunished , which I had not power to doe under the assumed covert of thy Omnipotency ?

CHAP. 7. He returnes thankes to God for remitting these sinnes , and for keeping him from many other .

1. BEhold , here is thy servant , fleeing from his Lord , and He aliudes to Ionas flight and Gourd . gotten under a shaddow . O rottennesse , O monster of life , O depth of death ! could any thing please thee , that thou mightst not doe lawfully ; and doe it too upon no other reason , but because it was not lawfull ? What reward shall I render unto the Lord , for that hee so gently brings these things to my remembrance , that my soule is not affrighted at it ? I will love thee ( O Lord ) and thanke thee , and I will confesse unto thy Name ; because thou hast forgiven mee this crime , and these hainous deeds of mine : unto thy grace and mercie doe I ascribe , that thou hast dissolved my sinnes as it were Ice : yea unto thy grace doe I ascribe whatsoever evils I have not done . For what evill was not I apt enough to commit , who loved the sinne for the sinnes sake ? Yea all I confesse 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 owne infirmity , dares so farre to ascribe his chastity and innocency to his owne vertue , as that he thereupon should love thee the lesse ; as if thy mercy , ( by which thou forgivest those that turne unto thee ) had beene lesse necessary for him ? Who soever now being effectually called by thee , hath obeyed thy voice , and declined those transgressions which hee here reades me remembring and confessing of my selfe ; let him not laugh at me , who am now cured by that same Physician , who ministred unto him such preservatives , that he might not be sicke 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 mee to have beene recovered out of such deepe consumptions of sinfulnesse , by the same hand he perceives himselfe not to have beene incumbred by the like .

CHAP. 8. What hee loved in that his theft .

1. WHat fruite had I ( wretched man ) heretofore in these things , of the remembrance whereof I am now Rom. 6 , 21. ashamed ? In that piece of theeverie especially , wherein I loved nothing but the very Theft it selfe : whereas that was nothing of it selfe , but I much the more miserable by it ? Yet by my selfe 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 therfore I loved nothing but the theft it selfe ; 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 darknesse of it ? What is that which came into my head to enquire into , and to discusse and consider better of ? For had I then loved those Peares which I stole , I might have done it by my selfe , had it beene enough barely to commit the The every , by which I might attaine my pleasure ; nor needed I have provoked that itch of mine owne desires , by the rubbing of those guilty consciences . But because the pleasure I tooke consisted not in those Peares , it must needes therefore bee in the very pranke , it selfe , which the company of us offenders joyntly committed together .

CHAP. 9. Bad company is infectious .

1. WHat kinde 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 errours ? We laught heartily , till wee tickled againe , that wee could beguile the owners , who little thought what wee were a doing , and would never have indured it . Yet ( againe ) why tooke 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 laught at , comes eyther 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 soule 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 soule , thou reasonlesse greedinesse to doe mischiefe , all out of a mirth and wantonnesse , thou thirst to doe wrong to others , though upon no pleasure of gaine , or revenge unto our selves : but even because when one cryes , Let 's goe , let 's doe this or that , 't is ashame not to be shamelesse .

CHAP. 10. Whatsoever is good , is in God .

1. WHo can picke out that crooked and intricate knottinesse ? 'T is filthy , I will never give my mind to it , I will not so much as looke towards it . But thee I desire , O Righteousnesse and Innocency , most beautifull 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 bee disturbed . Hee that enters into thee , enters into his masters joy : and hee shall Mat. 25. 21. have no cause of feare , 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 dayes of my youth , and I became to my selfe ( as it were ) that He alludes to the Prodigall childe , Luk. 15. 13. far Country of misery .

SAINT AVGVSTINES Confessions . THE THIRD BOOKE .

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 my selfe 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 selfe , my God ) though that famine made mee not hungry : For I continued without all appetite towards incorruptible nourishments , not because I was already full , but the more empty , the more queasie stomackt . For this cause my soule was not very well , but miserably breaking out into botches , had an extreme itch to be scratcht 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 uncleannesse , and I be fullied the purity of it with the hell of lustfulnesse : But thus filthy and dishonest as I was , with a superlative kind of vanity I took a pride to passe for a spruce and a gentile companion . I forced my selfe also into love , with which I affected to be insuared . My God , my Mercy , with how much sowrenesse didst thou out of thy goodnesse to me , besawce that sweetenesse ? For obtayning once to be beloved againe , 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 Iealousie , and suspitions , and feares , and angers , and brawles . Stage-playes also at that time drew me away ; sights full of the images of mine owne miseries , and the fewell to mine owne fire .

CHAP. 2. Of Stage-playes .

WHat 's the reason now , that a spectator desires to be made sad , when he beholds dolefull and tragicall passages , which himselfe could not endure to suffer ? yet for all that he desires to feele a kind of passionatenesse , yea , and his passion becomes his pleasure too . What 's all this but a miserable madnesse ? for every man is more affected with these actions , the lesse free he is from such affections : Howsoever , when a man suffers ought in his owne person , it uses to be stiled misery : but when he hath a fellow feeling of anothers , then 't is mercy . But what compassion is to bee showne at those feined and scenicall passions ? For the Auditors here are not provoked to helpe the sufferer , but invited onely 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 meerely fained ) be so lamely set out , that no passion be mou'd in the spectator , he goes away surfetted and reporting scurvily of it : But if he be mov'd to passion , He sits it out very attentively , and even weepes for joy againe . Are teares therefore loved , and passions ? Verily each man desires joy fulnesse . Or , whereas no man is willing to be miserable , is he notwithstanding pleased to bee mercifull ? which because it cannot be without passion , for this reason alone come passions to be loved . All this springs from that Veine of friendship .

2. But whither goes that Veine ? which way flowes it ? wherefore runnes it into that torrent He alludes to the Sea of Sodome , which is said to bubble out a pitchy slime , into which other rivers running , are there lost in it . And like the lake it self rename unmoveable : wherefore 't is called the dead Sea . of boyling pitch , those vast ●●● flowings of the lands of lustfulnesse , into the nature of which it is of ' its owne inclination changed , being quite altered from ' its heavenly cleerenesse , and corrupted ? Shall compassion therefore be banished ? by no meanes . Let us frame our selves rather to love passion sometimes . But take heed of uncleannesse , O my soule , under the eye of God my protector , ( that God of our fathers , who is to be praysed , and to be exalted above all , for ever and ever ) beware of uncleannesse . Nor am I now past all compassion ; but when in those dayes I in the Theaters sympathized together with the lovers , when they wickedly enjoyed one another , although their Parts were meerely feined in the action of the comedy : and when they lost one another , I was sad with them , as if really pittying them : being in both successes equally delighted notwithstanding . But I much more pitty him now that still rejoyceth in his owne wickednesse , than I doe him that is as it were hardly pinched with the forgoing of some pemitious pleasure , and the losse of some miserable felicitie .

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 good-will bee ill-wild , ( which can never be ) then may he as well who is truely and sincerely compassionate , wish there might still be some men miserable , that he might still be compassionate . Some kinde of sorrow may therefore be allowed , but no kind loved . And thus doest thou , O Lord God , who lovest our soules much more purely than our selves can doe , and art more incorruptibly mercifull , because thou canst be wounded with no sorrowfulnesse . And who is fit for these things ? But wretched I , loved at that time to bee made sorry , and sought out matter to be sorry at , when as in another mans misery , though feined and meerely personated , that Action of the Player best pleased me , yea , and drew mee the more vehemently , which extracted teares out of mine eyes . What mervayle was it now , when being an unhappy sheepe , straying from thy flocke , and not contented with thy keeping , I became infected with that filthy scab ? And hence came my loving of those sorrowes ; not such ( though ) as should gall me too deepe : ( for I was not so farre gone , as to love to suffer , what I loved to looke on : ) but such yet as upon hearing their fictions should lightly scratch me ; upon which ( as after venomed nayles ) 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 faithfull mercie hoverd over me afar off : Vpon what grosse iniquities consumed I my selfe , pursuing a sacrilegious curiosity , that having once forsaken thee , it might bring me as low as the very bottome of infidelity , to that beguiling service of Divels , 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 wals of thy Church , to desire and to execute a busines , 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 stiffe 〈◊〉 , to withdraw my selfe the further off from thee , loving mine owne wayes , and not thine : affecting a freedome though that of a Run-away .

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 mens blindnesse , that they even brag of their owle-eydnes . I 〈◊〉 this time to be a prime fell●o● in the Rhetorrke schooles , ●●ch joyed in it very pertly , and I sweld againe with arrogancy though more temperate I was ( Lord thou knowest . ) Yea , and farre enough off from those humors of the OVERTVRNERS * * EVER●ORES , OVERTVRNERS or VNDOERS . These for their boldnesse were like our Ro●ers , and for their itering , like the worser sort of those that would be cald The wits . ( for this cruell and diabolicall name , was given out to bee the very badge of gallantry ) whom notwithstanding I kept company withall , even with an impudent bashfulnesse , because I had not so rightly gotten the garbe 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 humors of OVERTVRNING , in which their custome 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 maintaine their owne humour of bitter jesting , nothing in the world can be liker the very actions of the Divell himselfe , than this behaviour of theirs : what name then may they more truely be cal'd by , than OVERTVRNERS ? 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 jeere at , and to put tricks upon others .

CHAP. 4. How Tullies Hortensuis provokt him to study Philosophie .

1. AMongst these mad companions in that tender age of mine , learnd I the Bookes of Eloquence , wherein my ambition was to be eminent , all out of a damnable and vaine-glorious end , puse up with a delight of humane glory . By the ordinary course of study I fell upon a certaine booke of one Cicer● , whose tongue almost every man admires , though not his heart . This booke of his contaynes an exhortation to Philosophie , and 't is called Hort ensius . This very Book quite altered my affection , turned my prayers to thy selfe , O Lord , and made me have cleane other purposes and desires . All my vayne hopes I thenceforth slighted ; and with an incredible heat of spirit I thirsted after the immortality of wisdome , and began now to rowse up my selfe , that I might turne again to thee ▪ ward . For I made not use of that booke to file my tongue with , ( which I seemed to buy with that ●●●●bition my another allowed me , in that mine tenth yeere of my age , my father being dead two yeeres before ) I made not use therefore of that book ( I say ) to sharpen my tongue withall , nor had it perswaded me to affect the find language in it , but the matter of in .

2. How did I burne then , my God , how was I inflamed to fly from earthly delights towards thee , and yet I knew not what thou meanedst to doe with me ? For with thee is wisdome . That love of wisedome is in Greeke called Philosophie , with which that booke inflam'd mee . Some there bee that seduce others through Philosophie , under a great , a faire promising , and an honest name , colouring over and palliating their owne errors : and almost all those who in the same and former ages had beene of that stamp , are in that booke censured and set forth : there also is that most wholesome advice of thy Spirit , given by thy good and devout servant , made plaine ; Beware left any man spoyle you through Philosophie and vaine Col. 2. 8. deceipt after the tradition of men , after the rudiments of the world , and not after Christ . For in him dwelleth all the fulnesse of the Godhead bodily .

3. For my part ( thou light of my heart knowest ) that the Apostolicall Scriptures were scarce knowne to me at that time : but this was it that so delighted mee in that * * He meanes Ciceroes Hortensius . exhortation , that it did not ingage mee to this or that sect , but left me free to love , and seeke , and obtaine , and hold , and embrace wisdome it selfe what ever it were . Perchance 't was that booke I was stirred up , and inkindled and inflamed by : This thing only in such a heat of zeale tooke 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 Sonne , had my tender heart even together with my mothers milke devoutly drunken in , and charily treasured up ; so that what booke soever was without that Name , though never so learned , politely and truely penned , did not altogether take my approbation .

CHAP. 5. Hee sets lightly by the Holy Scriptures because of the simplicity of the stile .

1. I Resolved thereupon to bend my studies towards the holy Scriptures , that I might see what they were : But behold , I espie something in them not revealed to the proud , not discovered unto children , humble in stile , sublime in operation , and wholly veyled over in mysteries ; and I was not so fitted at that time , as to pierce into the sense , or stoope my high neck to track the stile of it . For when I attentively read these Scriptures , I thought not then so highly of them , as I now speake ; but they seemed to me farre unworthy to be compared to the statelinesse of the Ciceronian eloquence : For my swelling pride soar'd above the temper of their stile , nor was my sharpe 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-swoln with pride , I tooke my selfe to be some great man .

CHAP. 6. How hee was insnared by the Manichees .

1. ANd even therefore I fell upon a sect of men proudly doting , too carnall and prating , in whose mouths were the very snares of the divell , and a very Birdlime compounded by the mixture of the syllables * * These were frequent with the Manichees . of thy Name , and of our Lord Iesus Christ , and of the Holy Ghost the Comforter . All these names came not out of their mouth , but so farre forth as the sound only and the noyse of the tongue , for their heart was voyd of true meaning . Yet they cryed out Truth , and Truth , and divers sounded the word to mee , yet was the Truth it selfe no where to be found amongst them : But they spake falsehood , not of thee onely ( who truely art the Truth it selfe : ) but also of the elements of this world , thy creatures . Concerning which it had beene my duty , ( O my supreme good Father , thou beauty of all things that are beautifull ) to have out-stripped all the Philosophers though they spake most truely . O Truth , Truth , how inwardly did the very marrow of my soule pant after thee , when as they often and divers wayes , though but barely , pronounced thy name to me , with their voice onely , and in many bookes and hugie volumes ? And these were the dishes wherein to hunger-starven me , they , instead of thee , served in * * He alludes to the Manichees Philosophicall Theologie . the Sun and Moone : Beautifull works indeed of thine , but thy creatures notwithstanding , not thy selfe , no nor thy first creatures neither . For thy spirituall works are before these corporeall workes , celestiall though they be and shining .

2. But I hungered and thirsted not after those first workes of thine but after thee , even thee , the Truth , with whom there is no variablenesse , neither shadow Iam. 1. 17. of turning : yet they still set before me in those dishes glorious phantasies , than which much better it were to love this Sunne , ( which is true to our sights at least ) than those phantasies which by our eyes serve to deceive our minde . 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 thy selfe ; for thou wast not those empty fictions , nor was I soundly nourisht by them , but drawne dry rather . That food we dreame of , shewes very like the food which we eat awake ; yet are not those asleepe nourisht by it , for they are asleep . But neither were those phantasies any way like to thee , as thou hast since spoken to me ; for that those were corporeall phantasies only , false bodies , than which these true bodies both celestiall and terrestriall which with our fleshly sight we behold , are far more certaine : * * Here the Popish Translator patches two sentenses into one , losing halfe the force of the Fathers Argument . These things the very beasts and birds discerne as well as wee , and they are much more certayne than any we can fancy of our selves . And againe , we doe with more certaintie conceive the images of these , than by them entertaine the least suspition of any vaster or infinite bodies which have at all no being : such empty huskes 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 wee see not there ; for all those hast thou created , nor yet * * Nee in summis ruis conditionibus abes . Here be hath missed the whole sense , turning it : And when thou wilt , thou canst make nobler than they : meaning than the Angels , as his margine intimates . Iudge Reader . Saint Augustine alludes to Act. 17. 27. as may he seene by his following it . in these chiefest pieces of thy workmanship art thou farre absent . How farre then art thou from those fond fantasies of mine , the phantasies of those bodies which have at all no being ? than which the Images of those bodies , which have reall existence , are farre more certaine , and yet the bodies themselves more certaine than their owne Images ; yet these bodies thou art not . No , nor yet art thou the Soule , which is the life of those bodies ; though better and more certaine be the life of those bodies , than the bodies themselves are . But thou art the life of soules , the life of lives , yea the very living life itselfe ; nor art thou altered , O life of my soule . Where therefore , how neere wert thou then unto me , and how far from me ? Very far verily had I stragled , from thee , being even barr'd from the huskes of those swine , whom with huskes I * * Another cobble of the old Translator , which he turnes , Though with husks I was entertaining my brutish appetite . was set to feed . How much better then 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 hee alludes unto . mens Five elements , odly devised to answer the Five Dens of darknesse , which have at all no being , and which slay the beleever . For verses and Poems I verily can referre 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 maintaind not the truth of , and though I heard it sung , I beleeved it not : But these phantasies I throughly beleeved .

4. Alas , alas ; by what degrees was I brought into the very bottome of hell ? when as toyling and tunnoyling my selfe through want of Truth , I sought after thee my GOD , ( to thee I now confesse it , who hadst mercy on me , when I had not yet confessed ) not according to the understanding of the minde , wherein thou madest mee excell 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 superiour 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 subtilty in Salomon . sitting at the doore of her house , and saying , Eate yee bread of secrecies willingly , and drinke yee stolne waters which are sweete : This harlot seduced me , because she found my soule without doores , dwelling in the eye of my flesh , and chewing the cud by my selfe , upon such bayts as through her inticement 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 owne sharpe wit perswaded to give my consent to those foolish deceivers when they put these questions to me , Whence cometh evill ? and whether God were made up in a bodily shape , and had haires and nayles ? 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 my selfe to be making towards it ; because I yet knew not how that evill was nothing else but a privation of good , having of it selfe 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 soule no deeper than to a meere phantasie .

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 bee a bulke ; for that every bulke is lesser in his part , than in his whole : and if it be infinite , it must needs be lesse in some part that is limited in a certaine space than that which is not limited : and cannot so bee 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 righteousnesse , which judgeth not according to custome , but out of the most rightfull Law of God Almighty , by which the fashions of severall places and times were so desposed , as was fittest both for those times and places ; it selfe in the meane time being The same alwaies and every where ; not another thing in another place , nor otherwise upon another occasion . According to which righteousnesse both Abraham , and Isaac , and Iacob , and Moses were Heb. 11. righteous , yea and all those other commended by the mouth of GOD : but they were judged unrighteous by unskilfull people judging out of humane judgment , and measuring all mankinde in generall by the model of their owne customes : just as i● in an Armory , a man being ignorant what peice were appointed for what part , should clap a boote 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 Iustice 〈◊〉 publikely forbidden in the afternoone , a shopkeeper should stomacke at it that he may not have leave * * Here the old translator bewrayes ignorance enough . Thus he renders it : Or as when publike justice should command the shops to be shut after noon upon some certaine day , one should chafe for not being suffered to sell his wares , although the next day he might lawfully doe it . Let me helpe him : In Romanes had 3. sorts of dayes , 1. Festos or Ferias whole holydayes . 2. Professos , whole working dayes . 〈◊〉 Intercis●● halfe holydayes . In this lost sort the courts : Iustice and shops having beene open the forenoone , usu some sudden accident , ( suppose the death or funerall some great personage , &c. ) the Bedl● proclaim'd a 〈◊〉 on from working and pleading . Vpon the same 〈◊〉 have we in our Vniversities a sudden Non Ter●inus and ceasing of all disputations , namely upon the deathe some Master of Arts or Doctor . to sell his wares , which it was lawfull for him to doe it the forenoone : or when in some house he observeth some servant to passe that kinde of busines● through his hands , which the Butcher is not suffered to medle withall ; or some thing done behinde the stable , which is forbidden in the dyning-roome : or as if he should bee 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 humor bee those who are fretted to heare something to have beene lawfull for righteous men in the former age , which is not so for just men now adayes : And because GOD commanded them one thingthen , and these an other thing now for certaine temporall respects ; and yet those of both ages to be servants to the same righteousnesse : whereas they may observe that in one man , and in one day , and in one house , one thing to bee fit enough for one member , and one thing to bee lawfull now , which an hower hence is not so ; and some thing to be permitted or commanded in one corner , which is forbidden and punished in another . Is Iustice thereupon various or mutable ? No ; but the times rather in which Iustice governes are not like one another ; for they are times . But men now , whose life is but short upon the earth , for that in their owne 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 marke them , and they on every side beate about mine eyes , yet did not I see them . I endited 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 selfe same foot in all places of the selfe same verse neither : yea and the very Art of Poetry it selfe , by which I endited , had not Rules different in one place from those in another , but all answerable . Not did I then behold how that Rule of Righteousnesse , to which those good and holy men obeyed , did farre more excellently and sublimely containe all those things which God commanded , answerably one unto another ; which though not varyed from it selfe 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 blinde I reprehended those holy Fathers , not onely 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. Heynous 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 soule , and Deut. 6. Mat. 22. with all his minde ; and his neighbour as himselfe ? Therefor 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 Sodome 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 bee betwixt God and us , is then violated , when the same Nature of which he is Author , is polluted by the preposterousnesse of lust . Those Actions also which are offences against the Customes and publike usage of people , are to bee avoided , with respect had to the diversity of those severall Customes and usages ; so that a thing publikely agreed upon , and confirmed , eyther by the custome or Law of a Citie or Nation amongst themselves , may not be violated at the lawlesse pleasure of any , whether native or forreiner .

2. But when God commands any thing to be done , eyther against the Customes or Constitutions of any people whatsoever , though the like were never done heretofore , yet is it to bee done now ; and if ever it hath beene 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 lawfull if it be for a King , in that Citie which he reignes over , to command that , which never any Prince had before him , nor hee himselfe ever heretofore , and that it cannot be held to be against the common good of the Citie that he is obeyed ; nay , it were against it if he were not obeyed : ( For , a generall agreement of all humane Societies it is , That Princes should be obeyed : ) How much more dutifull then ought we to be to God , who is Lord Paramount over al his creatures , and that without any sticking at all , at whatsoever hee 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 injurie ; and both of these eyther upon occasion of revenge , as in one enemy against another , or for the compassing of some piece of profit , not in his owne power , as in the high-way theefe to the travailer , or for the esche wing of some evill , as in him that is afraid of another , or in case of envying , as the miserable wretch against him in happier condition , or as hee that is well thriven in any thing , feares him that is to grow up to him , or is grieved at him already in equall case with him ; or for the pleasure alone at another mans mischance , as those that are spectators of the Sword-players , or that deride or put tricks upon others . These bee these chiefe heads of iniquity , which sprout forth from that lawlesse desire * * See 1 Ioh. 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 Commandements , O God , most high and mostsweet .

3. But what foule offences can there be against thee , seeing thou canst not by them be corrupted ? or what high-handed transgressions can crosse 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 doe wickedly even against their owne soules , and iniquity gives it selfe the lye , either by corrupting or perverting it's owne 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 appoynted , 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. pricke : or when as breaking open the pale of all human society , audacious people rejoyce themselves in their privie bargaines of bawderies or theeveries , right as any thing eyther delighteth or offendeth them .

4. And these pranks are plaid , when-ever thou art forsaken , O Fountaine of Life , which art the onely and the true Creator and Governor of this Vniverse , when as out of a singularity of pride , any one false thing is in part loved . By an humble devoutnesse must we therefore returne unto thee ; and then thou purgest away our lewd customes , and provest favourable to their sinnes that confesse unto thee , and thou hearest the groanes of those that are enthralled by them , and thou loosest those fetters which wee have made for our owne selves ; if so be we doe not lift up against thee the hornes of a feined liberty , through a gripplenesse of having more , though with a danger of losing all ; even by more strongly settling our love upon our owne 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. BVt amongst those infamous and high-handed offences , are the sinnes of these men to be reckoned , who are good proficients otherwise in vertue ; which by those that judge rightly , and after the Rule of perfection , are discommended , and yet the persons commended withall , upon hope of better fruit , as is the greeneblade of the growing Corne. And there are some againe , that looke like infamous or impudent crimes , which yet are no sinnes ; 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 bee by ordinary authority punished , with a desire of correcting , and it is uncertaine whether it were out of a desire of hurting . Many a fact therefore which seemes worthily disallowed by men , is yet well approved of by thy testimony ; and many a one by men praised , are ( thou being witnesse ) condemned : and all this , because the outside of the fact , and the minde of the doer , and the unknowne secret of the present hint of opportunity , are all different from one another .

2. But when thou on the sudden commandest any unusuall 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 bee 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 needfull for the present , or for the foreshewing of something to come hereafter .

CHAP. 10. Hee speakes againe of the Fig-tree : and derides the Manichees foolish conceits about it .

1. I My selfe being at that time ignorant of these things , derided heartily those holy servants and Prophets of thine . And what gain'd I by scoffing at them , but that my selfe should in the meane time be scorned at by thee , being sensibly and by little and little drawne on to those toyes , as to beleeve that a Fig-tree wept when it were plucked , and the Mother of it to shed milkie teares ? Which Fig notwithstanding ( pluckt by some other mans boldnesse ) had some Manichean He alludes in this Chapter to the folly of the Manichees . Saint eaten , hee should digest in his guts , and breath out of that Fig , very Angels ; yea , in his prayer , groane and sigh out certaine portions ( forsooth ) of the Deity ; which portions of the most high and true GOD should remaine bound in that Fig , unlesse they had beene set at liberty by the teeth or belly of some elect holy one . And I beleeved ( wretch that I was ) that more mercy was to bee shewne to the fruits of the earth , that unto men for , whose use they were created . For if any man ( though a hungred ) should have eaten a bit , who were no Manichee , that morsell would seeme as it were to be condemned to a capitall punishment , should it have been given him .

CHAP. 11. His mothers Dreame .

1. ANd thou stretchedst thine hand from on high and drewest my soule out of that darksome deepenesse , when as my mother thy faithfull one wept to thee for me , more bitterly than mothers use to doe 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 teares , when flowing downe they watered the very earth a a He alludes bere to that devout manner of the Eastern Ancients , who used to lye flat on their faces in prayer . under her eyes in every place where she prayed , yea thou heardst her . For whence else was that dreame of hers , by which thou comfortedst her ; in which shee verily thought mee to live with her , b b Here the old Translator is mistaken , falsly construing the word Crederet . and to eate at the same table in house with her , which shee already begunne to bee unwilling withall , refusing and detesting the blasphemies of my errour . For she saw c c Her vision . ( in her sleepe ) her selfe standing in a certain woodden d d In quadam Tegula Lignea , and not in regula Linea , or Lignea , as the printed Coppies read it . This Tegula signifies an upper roome next the tiles : But in those hot Affricane 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 roome , gallery or pergula it is likest to have beene . battlement , and a very beautifull young man comming towards her , with a cheerefull countenance and smiling upon her , herselfe being grieved and farre gone with sorrowfulnesse . Which yong man when he had demanded of her the causes of her sadnesse and dayly weepings , ( that he might teach rather as Angels use to doe , than learne ) and shee had answered that it was my perdition that shee bewayled ; he bad her rest contented , and wisht her to observe diligently and behold , That where she herselfe was , there was I also . Who when she lookt aside , shee saw mestanding by her in the same battlement . How should this chance now , but that thine eares were bent towards the requests of her heart .

2. O thou Good omnipotent , who hast such speciall 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 shee should not despaire of being one day of my opinion : she presently without any sticking at , replyes ; No ( saith shee ) it was not told mee that thou art where he is , but where thou art , there hee is ? I confesse 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 conceipt by the likelyhood of my forced interpretation , and that upon the very instant she apprehended as much of it as was truly to be discerned ( which I my selfe verily had not perceived , before she spake . ) I was more moved ( I say ) at that , than with her dreame it selfe ; 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 yeeres passed after that , in all which I tumbled up downe in the mudde of that deepe pit , and the darknesse of that false beleefe , and when I endeavoured to rise , the violentlyer was I slung downe againe . All which time that chast , godly and sober widdow ( such thou lovest ) more cheered up with hope , though no whit slackned in weeping and mourning , failed not all howres of her set prayers to bewayle my case unto thee . And her prayers found entrance then into thy sight , yet notwithstanding thou sufferedst mee to be tumbled yet againe , 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 answere in the meane time , which I now remember : and yet I passe over many a one , for that I make hast to those things which more presse me to confesse unto thee , and many have I also forgotten . Thou affordedst her another answer , therefore by a certaine Priest of thine , a Bishop brought up in thy Church , & well studied in thy Bookes . Whom when this woman had intreated 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 shee ever and anone did for mee , as she found men fit for such an undertaking ) but hee 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 puft up with the new taken-in heresie , and that I had already troubled divers unskilfull persons with spurring of questions to them , as she had already told him : but let him alone a while ( saith he ) onely pray to God for him , he will of himselfe by reading find his owne mistake , and how great his impiety is .

2. The Bishop then up and told her how himselfe when hee was a little one had been by his seduced mother commited to the Manichees , and how he had not onely read over almost all , but also coppied out their books , and that it appeared to him ( without the helpe of any man to dispute against , or convince it ) how much that sect was to be avoyded ; and how of himselfe 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 intreating , and what with weeping , that he would be pleased to see me , and discourse with me ; he , a little displeased at her tedious importunity , Goe thy wayes , ( saith he ) and God blesse thee , for it is not possible that the sonne of these teares should miscarry . Which answer shee then tooke ( as she often remembred in our familiar discourse afterwards ) as if an oracle had resounded from heaven .

SAINT AVGVSTINES Confessions . THE FOVRTH BOOKE .

CHAP. 1. How long , and what wayes hee seduced others .

FOr the space of nine yeeres then ( that is from the nineteenth yeere of mine ago to the eight and twentieth ) wee were seduced our selves , and others we seduced ; deceived and deceiving in divers lusts ; and in publike we did it by those Arts which are called liberall , but in private we still peretended the assumed a a Iust thus doe the Puritanes of our dayes ; some champions they have that are stil scribling , 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 , temporall and spirituall . name of Religion . Here were we proud , there superstitious , every where vayne ; still hunting after the empty noyse of popular reputation , even affecting those The atricall hummings and b b It was the old fashion to humme , and give low plauditees with the band , to their Orators and Preachers ; as may be seene in Saint Basile and Saint Chrysostome . applauses , and those contentious strifes of wit , and to gaine the grassy garlands , & the vanity of shewing our selves upon the c c It was the Roman custome to rebearse upon the stage or in publike their owne composures ( which they cald 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 our selves from these our naturall corruptions by the helpe of those who were called elect and holy , wee carried them certayne 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 bee purged , and as it were united to God . meates , out of which in the workehouse of their owne paunches , they should forge certaine Angels and Gods , by whom we were to bee 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 downe nor broken in heart by thee , O my GOD ; but I for all this doe here confesse mine owne shame to thee in thy prayse . Suffer me I beseech thee , and give me grace to runne over in my present remembrance the errors of my forepassed time , and to offer up unto thee the sacrifice of rejoycing . For what am I without thee , but a guide to mine owne downefall ? or what am I even at the best , but an infant sucking thy milke , 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 weake and needy soules ever confesse unto thee .

CHAP. 2. Hee teaches Rhetoricke , and despiseth a wizard who promised him the victory .

1. I Taught in those yeeres the Art of Rhetoricke , and my selfe being overcome with a desire of gaine , made sale of a loqu●city , to overcome others by . Yet I desired rather ( Lord thou knowest ) to have honest schollers ( as they are now adayes accounted ) and those without all deceipt , I taught how to deceive ; not that I would have them plead against the life of any * * Oh that those Lawyers would learne this , who thinke they may undoe any mans life , cause , or reputation , so it be for their Clyent : say or unsay , any thing for their Clyent . innocent person , though sometimes to save the life of the nocent . And thou , O God , from afarre 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 becomming the companion to those that sought a lye . In those dayes I kept a Mistresse , whom I knew carnally , not in that lawfull way of marriage ; but the way found out by wandring lust , utterly voyd of understanding : yet had I but that one , towards whom I truly kept the promise of the Bed ▪ in whom I might by mine owne example learne 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 bargaine of a lustfull love , where though children be against our wils begotten , yet being borne , they even compell us to love them .

2. I remember once , that when I had a minde to put forth my selfe for the prize in a Theatricall Poeme , I was demanded by I know not what wizard , what I would give him , to be assured to winne the garland : but I detesting and abhorring such filthy compacts returnd him answer ; That though the garland were immortall and of gold , yet would I not suffer a flye to lose it's life to gaine me the better of it . For he was to kill certaine living creatures in those his sacrifices , and by those honours to invite the Divels to favour me in the peoples acclamations . But this ill meanes I refused not , out of any chast reservation towards thee , O God of my heart ; for then knew I not how to love thee , who knew not how to thinke on any thing but certaine * * He alludes to the Manichees errours , who thought God and the Angels to be but glorious bodies . Hos. 12. 1. Corporeall Glories . And did not my soule , panting after such fond fictions , commit fornication against thee , trust in false hopes , and feed upon the wind ? But I would not ( forsooth ) that hee should doe sacrifice to the Divells for me , and yet did I my selfe 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 owne errours to make our selves the subjects of their pleasure and derision ?

CHAP. 3. Giving himselfe to Astrologie , he is reclaimed by an ancient Physician .

1. THose Star-gazers therefore , whom they stile The old Translator is often mistaken in this Chapter . Mathematicians , I verily did not forbeare 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 condemne that Art . For it is a good thing to confesse Psal. 41. 4. unto thee , and to say , Have mercie upon me , heale my soule : for I have sinned against thee : and not to abuse thy kindnesse for a liberty of sinning , but to remember our Lords warning , Behold thou art made whole , sinne no Iob. 5. 14. more , lest a worse thing come unto thee . All which wholsome advice they endevour to overthrow , that say , The cause of thy sinne is inevitably determined in heaven ; and that Man , flesh and blood , and proud corruption be kept without sinne , is of Venus doing , forsooth ; or Saturne or Mars procur'd it ; meane while the Creator of Heaven and Starres , beares the blame of it . And who is he but our God , the very sweetnes and well-spring of Righteousnesse , who shalt render to every man Rom. 2. 6. according to his workes : and a broken and contrite heart wilt Psal. 51. 17. thou not despise .

2. There was in those dayes a wise Gentleman , very skilfull in Physicks ; and famous for his Art , who being at that time * * This was part of the Proconsuls Office in the Romane Provinces , to be Iudge at these kinde of Exercises : and in these lesser Cities so serve from Rome , a meane man might bee Proconsul . The old Translator turnes Proconsul , In place of the Consul , ignorantly . Proconsul , had with his owne hand put the Garland upon my distempered head , but not as a Physician : for this disease thou onely curest , * * I am . 4. 6. who resistest the proud , and givest grace to the humble . But didst thou faile me by that old Physician , or forbarest to heale my soule ? For in regard I grew more acquainted with him , and that I diligently and firmely depended upon his advice ; for hoe delivered it in neate termes , full of quicke sentences , both pleasant and grave withall . Who , when hee had gathered by my discourse , that I was given to study the bookes of the Nativity-casters and Figure-flingers , hee courteously and fatherly advised me to cast them all away , and that I should not hereafter in vaine bestow my care or diligence ( which was necessary for more useful things ) upon that vaine study : affirming withall , that himselfe had in his yonger yeeres studied that Art , with a purpose to get his living by it ; hoping , if he could once have understood Hypocrates , he might attaine to understand that kinde of learning also : and that hee had given it over , and wholly betaken himselfe to Physicke , for no other reason , but that he found it most deceitfull ; and he being a grave man , would not get his living by cheating of people . But thou ( saith he ) hast the profession of Rhetoricke to maintaine thy selfe 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 attaine to perfection in it , out of a purpose meerely 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 ? Hee answered mee ( as well as hee could ) That the force of Chance , diffused round about in the nature of things , brought this about . For if when a man had by hap-hazard consulted the books of some Poet , who sang of and intended cleane another matter , the Verses did oftentimes fall out wondrously agreeable to the present businesse : it were not then to be wondred at ( saith he ) if out of the soule of man ( by some higher instinct ) knowing nothing what is done within it selfe , some answer should be given , which more by hap than any good cunning , should have agreement to the businesse and actions of the demander . And thus much truely , either from or by him , thou then wroughtest for me , and then decypheredst in my memory , what of my selfe I should seeke out afterwards . But yet at that time neither he , nor my most deare Nebridius ; ( a very good dispositioned yong man , and very cautelous , who utterly derided that whole manner of Divination ) could perswade 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 cleerely and without all doubtfulnesse appeare , that what had beene truely 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 sicknesse and baptisme of his Friend , whom himselfe had infected with heresie : he grievously laments his death .

1. IN those yeeres when I first of all began to teach Rhetoricke in the Towne where I was borne , I gained a very deare friend , upon the occasion of the neerenesse of our studies ; one he was about mine owne age , now springing up with mee in the flowre of youth . He had growne up of a child with me , and both schoole-fellowes and play-fellowes wee had beene . 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 , unlesse 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 heate of the equality of our studies : For , from the true faith , ( which he being a Youth was not soundly and throughly grounded in ) I had wrapt him , even towards those selfe-same superstitious and pernicious Fables , for which my Mother bewailed my condition . With me now erred the mind of that man , nor could my soule be without him . But behold thou , ever at the backes of thy Runne-awaies , the God of revenge , and Father of mercies , both at the Psal. 94. 1. same time , who turnest us to thy selfe by most wonderfull means , tookest that man out of this life , when hee had scarce continued one whole yeere in my friendship , sweet to mee above all sweetnesse of this life .

2. What one man is able to recount all thy praises which he hath felt in him selfe alone ? What was it thou then didst , my God , and how unsearchable is the bottomlesse depth of thy Iudgements ? For when as one day , sofe sicke of his Feaver , hee lay senselesse in a deadly sweat , and all despairing of his recoverie , he was baptized unwitting to himselfe ; my selfe meane while little regarding , and presuming that his soule would have retained rather what it had received of me , and not what was now wrought in the body of him that knew * * The wonderfull effect of the Sacrament of Baptisme . nothing of it . But it fell out farre otherwise : for he became refreshed , and recovered his health upon it : For when as soone as ever I could come to speake with him ; ( and I could , so soone as he was able : for I had never yet gone from him , and we very neerely depended one upon another ) I offered to scoffe , as if he also would have scoffed with me for company , at that Baptisme which he , being most absent both in understanding and feeling , had lately received , but had now understood that he had received . But hee lookt with as great indignation upon me , as I had beene his morrall enemy ; and with an admirable and sudden freedome of language , advised mee , that if I purposed to continue his friend , I should forbeare such talke to him .

3. But I all astonied and amazed , put off the disclosing of my private commotions , till hee should grow well againe , and had recovered so much strength of health , that hee were fit for me to deale with as I would my selfe . But he was taken away from my phrenzie , that with thee hee might bee preserved for my future comfort ; falling in my absence a few dayes after into a relapse of his Feaver , and was parted away from mee . At the griefe of this , my heart was utterly over-clouded ; and whatsoever I cast mine eye upon , lookt like death unto me . Mine owne Country was a very Prison to me , and my Fathers house a wonderfull unhappinesse ; and whatsoever I had communicated in with him , wanting him turned to my most cruell torture . Mine eyes rov'd 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 when-ever he was absent . I became a great examiner of my selfe , and I often asked over my soule , why she was so sad , and why she afflicted mee so sorely : but shee knew not what to answer mee . Then said I to my soule , Put thy trust in God ; but very justly she did not obey me ; because that most deare man whom she had lost , was both truer and better , than that phantasticall God she was bid to trust in . Only teares were sweet to me , * * Arar● conceipt . for they had now succeeded in my friends place , in the dearest of my affections .

CHAP. 5. Of teares in our prayers for , and bewailing of , the thing beloved .

1. ANd now , Lord , are these things well passed over , and time hath asswaged the anguish of my wound . May I learne this from the● who art Truth , and may I apply the eare of my heart unto thy mouth , that thou maist tell me the reason , why weeping should bee so sweet to people in misery ? Hast thou ( notwithstanding thou art present every where ) cast away our misery farre from thee ? and thou remainest constant in thy selfe , but we are tumbled up and downe in divers tryals : and yet unlesse wee should bewayle our selves in thine eares , there should no hope remaine for us . How comes it then to passe , that such sweet fruit is gathered from the bitter tree of a miserable life , namely to mourne , and weepe , and sigh , and complaine ? 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 griefe and mourning for the thing lost , with which I was then wholly overwhelmed ? For I could not hope he should now revive againe , nor did I desire this with all my teares ; but bemone him onely 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 wee are a loathing of them , can it be pleasing to us ?

CHAP. 6. He tels with what great affection he loved his friend .

1. BVt what speake I of these things ? for 't is no time to aske questions , but to confesse unto thee . Wretched I was ; and wretched is every soule that is engaged in the friendship of mortall things ; he becomes all to pieces when he forgoes them , and then first he becomes sensible of his misery , by which he is already miserable even before hee forgoes them . This was my case at that time ; I wept full bitterly , and yet was best at quiet in that bitternesse . Thus was I wretched enough , and that wretched life I accounted more deare than my friend himselfe . For though I would gladly have exchanged it , yet as unwilling I was to forgoe 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 Pilades and Orestes , who would gladly have dyed one for another , or else both together , it being to them worse than death not to live together . But I know not what kinde of affection prevailed with mee which was too much contrary to theirs , for both grievously tedious to me it was to live , and yet fearefull I was to dye . I suppose that how much the more affectionately I loved him , so much the more did I both hate and feare ( as my cruellest enemy ) death which had bereaved me of him : and I imagined it would speedily make an end of all other men , because it had the power to doe 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 dyed , was now dead : yea , I more admired that my selfe who was to him a second selfe , should be able to live after him . Well said he of his friend , Thou halfe of my soule : for I still thought my soule and his soule , to have beene but one soule in two bodies : This conceipt 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 wholy die , whom so passionately I had loved .

CHAP. 7. The impatientnesse of griefe constraines us to shift our dwellings .

1 O Madnesse , 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 storm'd , and pu●t , and cryed , and tumbled , being capable neither of Rest nor Counsayle . For I was sayne to uphold my shattered and blood-blubbered * * Conscissam & cruentatam , ( not cruentam ) animam . soule 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 delightfull groves , not where mirth and musicke was nor in the odoriferous Gardens , nor in curious Banquettings , nor in the pleasures of the Bed and Chambering ; nor ( finally ) in reading over eyther Verse or Prose , tooke it any contentment . Every thing was offensive , yea , the very light it selfe ; and whatsoever were not as hee was , was alike painefull and hatefull to me , except groaning and weeping . For onely in those found I a little refreshment .

2. But so soone as I had retired my soule from them , a huge weight of misery over-loaded me , which thou onely couldest 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 substantiall thing unto me , when in those dayes I thought upon thee . For not thou thy selfe , but mine owne idle phantasie and errou● were then my God . If I offered to discharge my burthen upon that , to give it some easement , fell as it were into the empty ayre , and came tumbling againe upon me : whereupon I remained so unfortunate a place to my selfe , as there I could neither stay , nor get away from it . For whither should my heart flye from my heart ? Whither was it possible to fly from mine own selfe ? Whither should I not have followed my selfe ? And yet after all this , out of my Countrey fled : for so should mine eyes lesse looke 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. TImes lose no time ; not doe they idly goe and returne 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 comming to and againe , they brought into my minde other notions , and other remembrances , and by little and little prec'd mee up againe with my old kind of delights , unto which my present sorrow gave some way . And yet to that againe there succeeded , though not other griefes , yet the causes of other griefes . For how came that former griefe so easily and so deepely to make impression in me , but even from hence , that I had spilt my soule upon the sand , in loving a man that must once dye , as if he never had beene to dye ? For the cōfortings of other friends did mostly repaire 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 lye ; by the impare * * This passage hath the old Translator rendred very mannerly , and I have followed him . repetition whereof , our soule , which lay itching in our eares , was wholly corrupted .

2. But that Fable would Not yet dye with me , so oft as any or my friends dyed . But there were some other things which in my friends company did take my minde ; namely , to discourse , and to laugh with them , and to doe obsequious offices of courtesie one to another ; to reade pretty bookes together , sometimes to be in jest , and other whiles seriously honest to one another ; sometimes so to dissent without discontent , as a man would doe with his owne selfe , and even with the seldomnesse of those dissenting , season our more frequent consentings ; sometimes would we teach , and sometimes learne one of another ; wish for the company of the absent with impatience ; and welcome 〈◊〉 the new commers with joy●●●nesse . With these and the like expressions , proceeding out of the hearts ; of those that loved and repaired one anothers 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 plurall : Hee illudes to ●he running or melting of glasse or metals together . soder or runne as it were our soules 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 confesse himselfe guilty if he should not love him that loves him againe , or not love that man againe 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 dyes , yea those overcastings of sorrowes , that steeping of the heart in teares , all sweetnesse utterly turn'd into bitternesse : hence too upon the losse 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 deare unto him , to whom all are deare , in him that can never bee 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 goe , whither goes hee , or whither runnes he , but from thee well pleased , backe to thee offended ? For where shall not such a one finde thy Law fulfilled in his owne punishment ? And Ioh. 17. 17 thy Law is truth , and Truth is thy selfe .

CHAP. 10. All beauty is from God , who is to be praysed for all .

1. TUrne us O God of Hosts , shew us the light of thy countenance and wee shall bee whole . For which way soever the soule of man turnes it selfe , unlesse towards thee , it is even rivetted-into dolours . Yea though it settles it selfe upon beautifull objects without thee , and without it selfe : which beauties were no beauties at all , unlesse they were from thee . They rise , and set ; and by rising , they beginne to have Being ; they grow up , that they may attaine perfection ; which having attained , they waxe old and wither : for grow old all must , and all must wither too . Therefore when they spring up and tend towards a Being , looke 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 bequeath'd them , because they are parcels of things which are not extant all at one time , but which by decaying and succeeding doe 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 , unlesse one word gives way when it hath sounded his part , that another may succeede it .

2. And by them let my soule prayse thee , O God , Creator of things ; but yet let not my soule bee fastned in to these things with the glew of love through the senses of my body . For these things goe whither they were purposely to go , that they might no longer Be , and they cleave the soule in sunder which most pestilent desires : even * because Quon●a●a●●m● ipsa esse vult . This he translates , for the soule desires to be . Short of the sense . the soule earnestly desires to be one with them , and loves finally to rest , in these things which shee loves . But in those things shee 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 selfe is it's owne 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 heare this signall , from hence , and even thus farre .

CHAP. 11. All things are created mutable in themselves , and immutable in God .

1. BE not foolish O my soule and make not the care of thine heart deafe , with the tumult of folly . But hearken now : the Word it selfe calls to thee to returne : for there is the place of quiet not to be disturbed , where thy love can never be forsaken , if it selfe 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 doe I ever depart , saith the Word of God ? There set up thy dwelling , trust there whatsoever thou hast left , O my soule ; 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 bargaine ; yea , thy decaies shall reflourish againe , and all thy languishments shall be recovered ; thy fadings shall be refreshed , shall be renewed , and shall be made to continue with thee : nor shall they put thee downe to the place whither themselves descend ; but they shall stay with thee and stand fast for ever before that God , who himselfe stayes and stands fast for ever .

2. Why now my perverse soule wilt thou be still following thine owne flesh ? Let that rather turne 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 beene capable of comprehending the whole , and not for thy punishment beene stinted to a part of the whole ; thou wouldst have then desired that whatsoever hath existence at this present should passe away , that so the whole might better have pleased thee altogether . For what wee speake , by the same sense of the flesh thou hearest , and yet wouldst not thou have the same syllables sound ever , but flye away , that others may come on , and thou mayst heare 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 goe 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 farre 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 turne 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 bee loved .

1. IF then soules please thee , let them be loved in God : for they are mutable , but in him are they firmly established , or else would they passe , and perish . In him therefore let them be beloved ; and draw unto him along with thee as many soules as thou canst , and say to them , Him let us love , let us love him ; he made all these , nor is hee farre 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 where-ever truth is savoury . Hee is within the very heart , but yet hath the heart strayed from him . 〈◊〉 againe to your owne heart O●● transgressors , and cleave fast ●● Esay 46. 8. to him that made you . 〈◊〉 with him , and you shall 〈◊〉 surely : Repose your 〈…〉 him , and yee shall rest 〈◊〉 Whither goe you i● these 〈◊〉 gy passages ? O whither goe you The good that you love , is 〈◊〉 him ; and in respect of him , 〈◊〉 both good and pleasant . But it shall justly be turned to bitternesse , because whatsoever is from him is unjustly loved , if hee 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 seeke it . Seeke what you doe seeke , but yet 't is not there where you are seeking for it . You seeke a blessed life in the land of death ; 't is not there : for how should there be a happy life , where there is at all no life ? But our Life descended downe hither , and tooke away our death , and kild him , out of the abundance of his owne life : and he thundered , calling unto us to returne from hence to him into that secret place , from whence he came forth to us ; comming first into the Virgins wombe , where the Humanity was marryed unto him , ( even our mortall flesh , though not ever to be mortall ) and thence came he like a Bridegroome out of his chamber , Psal. 19. 5. rejoycing as a Giant to run his course . For hee foreslow'd not , but he ranne , crying both in words , deedes , death , descent , and ascension ; still crying to us to returne unto him . And hee withdrew himselfe from our eyes , that we might returne to our owne heart , and there finde him .

3. He withdrew himselfe , 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 Iohn 1. was made by him . And in this world hee was , and into this world hee came to save sinners , 1 Tim. 1. 15 unto whom my soule now confesseth , that he may heale it , for it hath sinned against him . O Psal. 41. 4. ye sonnes of men how long will ye be slow of heart ? will ye not now after that Life is descended downe 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 againe , that you may ascend , and ascend to God . For descended you are , by ascending against him . Tell the soules whom thou lovest , thus ; that they may weepe in this valley of teares ; and so carry them up with thee unto God , because by his Spirit thou speakest thus unto them , if speak thou doest 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 bottome , and unto my friends I said , doe wee love any thing that is not beautifull ? For what is faire ? and what is beauty ? what is it that inveigles us thus , and that drawes our affections to the things we love ? for unlesse there were a gracefulnesse and a beauty in them , they could by no meanes draw us unto them . And I markt narrowly and perceived that in the bodies themselves , there was one thing as it were the whole feature , which in that respect was beautifull , 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 shooe in respect of the foot , and the like . And this consideration sprang up in my minde even out of the innermost of my very heart , and I composed certaine bookes De * * Of Faire and Fit . Pulchro & Apto , two or three as I thinke . Thou knowest it O Lord , for 't is 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 booke of Faire and Fit .

1. WHat was the cause , O Lord my GOD that moved me to dedicate unto Icherius an Orator of Rome these bookes of mine , whom as then I so much as knew not by face , but upon love to the man meerely 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 extold him , admiting much that a Syrian borne , brought up first in the Greeke Eloquence , should afterwards prove so wonderfull a master in the Latine also : being above all this , a most knowing man in all the studies that pertaine unto Wisdome . A man is commended , and loved even when hee is absent : Doth then this love enter the heart of the hearer immedidiately from the mouth of the prayser ? Nothing so . But by one lover is another inflamed . Hence comes it that hee is oft loved , who is heard commended , when ( namely ) his worth is beleeved to be truely set forth by the unfeined heart of the commender ; that is , when he that loves him , prayses 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 farre otherwise and more seriously ; and even so as I would desire to be my selfe commended .

2. For I would by no meanes have my selfe or commended or lov'd , in that kinde that Stage-players are , ( though I my selfe did sometimes both commend and love them ) but I would choose rather to have liv'd concealed , than to be knowne that way ; and to be hated , than in that kinde to be beloved . Where now are these overswayings of such various and divers kinds of loves distributed in one soule ? what is it that I am in love with in another man ? And what againe is it , that did I not hate him for , I should not detest and keepe him out of my company , seeing wee 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 . Doe I therefore love that in a man , which I hate to be , seeing I am a man ? Man is a great deepe , whose very hayres thou numberest , O Lord , and they fall not Mat. 10. 29. 30. to the ground without thee , and yet are the hayres 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 wisht my selfe to have beene : and I erred through a swelling pride , and was tossed up and downe 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 confesse unto thee , that I loved that man more for the love of them that commended him , than for the good parts themselves for which hee was commended ? Because if the selfe same men should not have dispraysed him whom they before had praysed , and by dispraysing 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 lyes along , that is not yet staid up by the solidity of truth . Iust as the blasts of tougues blow out of the brests of censurers , so is it carryed this way and that way , tumbled and tossed up and downe , and the light is so beclowded that it can never discerne the truth : And yet it is right before us . I conceived to purchase some great credit by it , if my stile and meditations might but be knowne to that famous man : which should he allow of , then were I more on fire , but if he disapprov'd , this vaine heart of mine utterly voyd of thy solidity , had been cut to the quick at it . And yet that subject of Faire and Fit upon which I wrote to him , my meditations gladly laboured upon , and though I wanted others to commend it , yet did I my selfe admire it .

CHAP. 15. How his understanding being overshadowed with corporeall Images , hee could not discerne the spirituall .

1. BVt I could not all this while discover the maine point of the businesse in that artfull carriage of thine , O thou Omnipotent who onely doest great wonders : and my conceit rang'd through corporeal forms ; as Faire , that is so , absolutely of it selfe ; and Fit , which becomes gracefull when applyed to some other thing : and I defined and distinguished , and confirm'd my argument by corporeall examples . I set my studies afterwards to consider of the nature of the Soule , but that false opinion which I had already entertained concerning spirituall , matters would not let me discover the truth , yet the force of truth did ever and anon flash into mine eyes , but I turn'd away my panting soule from all incorporeall substances , setting it upon line aments , and colours , and swelling quantities . And for that I was not able to see all these in my soule , I verily beleeved that I could not see that soule of mine . And whereas in vertue I loved peace , and in vitiousnesse I abhorred discord : in the first I observed an Vnity , but division ever to be in this . And in that Vnity , He alludes to the Manichees errors , which had infected him . I conceived the nature both of truth and of our chiefest goodnesse to consist : but in this division , silly I imagined , I know not what substance of an irrationall life , and the nature of the greatest evill , which should not onely 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 Vnity , as if it had been a Soule with 〈◊〉 , but the latter I stiled a Duality ( or a Division , ) which should bee Anger , in unmanly cruelties : and lust , in beastly impurities ; little knowing what I talke of * * He alludes to the Manichees foolish Philosophical Divinity , which notwithstanding that the so●le and 〈◊〉 ●●culties were created all at once , and all good , ( 〈…〉 by the Fall ; ) yet they made the Soule onely to be good , from which vertue came , which they called vnity ; 〈◊〉 that the soule was but one : but the powers of the soule , they ( having an eye onely to the Fall and not to the Creation ) made to be absolutely and originally Evill and ●● causes of all Evill . 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 〈◊〉 evill , for soule and body . 〈…〉 Appetites be in the Motive faculty of the 〈◊〉 Soule : by these ●●e soule moves herselfe to or 〈◊〉 sesued or abhorred object . Here the old 〈◊〉 much mistakes , for want of Philosophie . .

2. For I had not as yet either knowne or learn'd , that neither was any substance evill , or that our owne soule was not that chiefest and unchangeable goodnesse . For even as those are to be called facinora , that is , bold , heinous , and desperate deedes , if so be that motion of the soule in which the force of the Appetite now is , be vicious or corrupted , stirring it selfe insolently and unrulily : and those are to be stiled Flagitia , Crimes , or naughty actions , when that affection of the soule , by which carnall pleasures are taken into resolution , be any way immoderate or disorderly . And thus doe Errours and false opinions defile the conversation , if so be that the reasonable soule it selfe 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 it selfe it is not that Nature of Truth . For thou shalt light my Candle , Psal. 18. 28 O Lord my God , thou shalt enlighten my darknesse : and of thy fulnesse have wee all received ; Ioh 1. 16 , 9 for thou art the true light that lighteth every man that Iam. 1. 16. commeth into the world ; for that in thee there is no variablenesse , 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 wonderfull madnesse to maintaine , my selfe to be that by nature which thou thy selfe art ? For whereas my selfe was mutable , ( so much appearing manifestly unto mee , 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 bee mutable , than my selfe not to be that which thou wert . Therefore gavest thou me the repulse , and thou curiedst my unconstant stiffe-neckednesse , and I fancied to my selfe certaine corporeall formes , and being flesh , I accused flesh ; and being a way faring spirit , I did not turne towards thee , but went nuddling on and on towards those fancies which have no being , neither in thee , nor in mee , nor in any body . For they were not created for me by thy Truth , but devised meerely by mine owne vaine conceipt , fancying out a body . And I demanded of thy faithfull little ones , my fellow-Citizens , ( from whom unbeknowing to my selfe I stood exiled ) I put the question to them , I say , ( prating and foolish man that I was ! ) Why therfore doth the soule erre which God hath created ? But I would endure upon no termes , any one should demand of me , Why therefore doth God erre ? And I stiffly maintained , that thy vnchangeable substance rather did erre upon constraint , than be brought to confesse mine owne changhable substance to have gone astray voluntarily , or gone any thing neere it .

4. I was at that time perchance sixe or seven and twenty yeere old , when I composed those Volumnes ; canvassing up and downe with my selfe these corporeall fictions , which were still buzzing in the eares of my heart , ( which eares I intended rather , O sweet Truth , to hearken after thy inward melody ) plodding all this time upon my Faire and Fit , and desiring to stay , and to hearken to thee , and to rejoyce exceedingly at the voice of thy Spouse , but could not bring my selfe to it ; for by the cals of mine owne errours , I was drawne out of my selfe , and opprest with the weight of my owne proud conceipt , I sunke into the lowest pit . For thou didst not make me to heare 〈◊〉 Psal. 51. 8. and gladnesse , that the 〈…〉 which thou hadst not yet enough broken might rejoyce .

CHAP. 16. The admirable aptnesse to Learning , and the great understanding S. Augustine had .

1. ANd what was I the better for it , when scarce twenty yeeres old , that Booke of Aristotles Praedicaments falling into my hands , ( of which my Rhetoricke-master of Carthage , and others , esteemed very good Schollers , would be cracking with full mouthes : ) I earnestly and with much suspence gap't upon it at first , as upon I know not what deepe and divine peece ; but read it over afterwards , yea and attained the understanding of it , by my selfe alone ? And comparing my Notes afterwards with theirs , who protested how hardly they gate to understand the Booke from very able Tutors , not dictating to them onely , by word of mouth , but taking paines also to delineate out in the * * Multa in pulvere depingentibus . Which the Other Translator turnes , writing them in the dust : noting in his margent , 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 linnen bagges , which scirced or pownc'd upon a board , they drew their Schemes and Diagrams upon , to make ocular demonstration withall ; either for their owne use or their Schollers . This they could easily and the aply put in and out againe . Arch medes was taken in his Study , drawing his Mathematicall 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 owne reading . And it seem'd plaine enough to my capacity , when they discourst 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 bee shod or armed , or does or suffers any thing : and whatsoever to bee learned besides in these nine Praedicaments , ( of which I have given these former examples ) or these other innumerable observations in that chiefe Praedicament of Substance .

2. What now did all this further me , seeing withal it as much hindred mee ? when as I tooke paines to understand thee , O my God , ( whose Essence is most wonderfully simple and unchangeable ) imagining whatsoever had being , to bee comprehended under those tenne Praedicaments : as if thy selfe had beene subject to thine owne Greatnesse or Beauty ; and that these two had an inherence in thee , like Accidents in their Subject , or as in a Body : whereas thy greatnesse and beauty is thy Essence ; but a body is not great or faire in that regard as it is a body , seeing that though it were lesse great or faire , yet should it be a body notwithstanding . But it was a meere falsehood which of thee I had conceived , and no truth ; a very fiction of mine owne foolery , and no solid ground of thy happinesse . For thou hadst given forth the command , and so it came to passe in me , that my earth should bring forth bryars and thornes in me , and that in the sweat of my browes I should eate my bread .

3. And what was I the better , that I the vile Slave to wicked affections , read over by my selfe , and understood all the bookes of those Sciences which they call liberall , as many as I could cast mine eye upon ? And that I tooke great delight in them , but knew not all this while whence all that came whatsoever was true or certaine in them . For I stood with my backe to the light , and with my face toward these things which received that light : and therfore my face , with which I discern'd these things that were illuminated , was not it selfe illuminated . What-ever was written , either of the Art of Rhetoricke , or Logicke , what-ever of Geometry , Musicke , and Arithmeticke , I attain'd the understanding of by my selfe , without any great difficulty , or any instructor at all , as thou knowest , O Lord my God ; even because the quicknes of conceiving , and the sharpnesse of disputing is thy gift : and yet did I not sacrifice any part of it to thy acknowledgement . All this therefore served not mee to any good imployment , but to my destruction rather , since I went about to get so good a part He alludes to the Prodigall , Luk. ●5 . of my portion into mine owne custody ; and I preserved not mine own abilities entire for thy service , but wandring 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 naturall wit of S. Augustine ! Schollers , untill that my selfe going about to interpret them in others hearing , hee was held the most excellent at them , who was able to follow me with least slownesse .

4. But what at last did all this benefit mee , thinking all this while , that thou , O Lord my God of truth , wert nothing but a vast and bright Body , and my selfe some peece of that Body ? O extreme perversenesse ! but in that case was I then ; nor doe I blush , O my God , to confesse thy mercies towards mee , & to call upon thee , who blushed not then openly to professe before men mine owne blasphemies , and to barke against thee . What good did then my nimble wit , able to runne over all those Sciences ; and all those most knotty Volumes , made easie to me , without helpe or light from any Tutor ; seeing I err'd so The Papists brag of being in the true Church , but plainely their Chickens seldome prove more than spoone-feathered , & not hardpenn'd . For they want the food here spoken of , Sound Faith . Traditions , Legends , seined Miracles , carnall Vowes , and out side Sanctity , may puffe up , not edifie . fouly , and with so much sacrilegious shamefulnesse in the Doctrine of Piety ? Or what hinderance was a farre slower wit to thy little ones , seeing they straggled not so farre 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 beare us up , both while we are little , and when we are gray-headed : for our weaknesse , when 't is from thee , then is it strength ; but when 't is of our selves , then is it weaknes indeed . Our good still lives with thee ; from which because wee are averse , therefore are we perverse , Let us now at last , O Lord , returne , that wee doe not overturne : because with thee our Good lives without any defect , which Good thou art . We shall not need to feare finding a place to returne unto , because we fell headlong from it : for how●ever wee have beene long absent from thence , yet that house of ours shall not fall downe ; and that 's thy Eternity . * ⁎ *

SAINT AVGVSTINES Confessions . THE FIFTH BOOKE .

CHAP. 1. Hee stirres up his owne soule to praise God .

REceive heere the Sacrifice of my Confessions from the hand of my Tongue , which thou hast formed and stirred up to confesse 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 himselfe , when he confesses to thee ; seeing a closed heart shuts not out thy eye , nor can mans hard-heartednesse thrust backe thy hand : for thou openest it when thou pleasest , either out of pitty or justice to us , and there is nothing can hide it selfe from thy heate . But let my soule praise thee that it may love thee : and let it confesse thine owne mercies to thee , that it may praise thee . No creature of thine is slacke or silent in thy praises , nor the spirit of any man by the praises of his mouth converted to thee ; no nor yet any animall or corporeall creature , * * He meanes : that the goodly order and workmanship of the creatures causes those that well consider them , to open their mouthes in praises to God for them . The Old Translator is much puzled here , confounding both the sense and Sentences . by the mouthes of those that well consider of them : that so our soule may towards thee rowze it selfe up from wearines , leaning it selfe on those things which thou hast created , and passing over to thy selfe , who hast made them so wonderfully ; where refreshment and true fortitude is .

CHAP. 2. Gods 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 shaddowes . And behold , all seemes gay to them , meane 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 finde them out ? But runne 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 foule upon thy severity . Little know they in truth , that thou art every where , whom no place incompasses , and that thou alone art ever neere , even to those that set themselves furthest from thee .

2. Let them therefore be turned backe , and seeke thee ; because as they have forsaken thee their Creator , thou hast not so given over thy Creature . Let them bee converted , that they may seeke thee ; and behold , thou art there in their heart , in the heart of those that confesse to thee , and that cast themselves upon thee , and that powre forth their teares in thy bosome , after all their tedious wandrings . Then shalt thou most gently wipe away their teares , that they may weepe 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 mee , but I had gone backe from thee ; nor did I then finde my selfe , much lesse thee .

CHAP. 3. Of Faustus the Manichee : and of Astrologie .

1. LEt mee lay open before my GOD that nine and twentieth yeere of mine Age. There came in those dayes unto Carthage a certaine Bishop of the Manichees , Faustus by name : a great snare of the Divell he was , and many were intangled by him in that ginne of his smooth Language : which though my selfe did much commend in him , yet was I able to discerne betwixt it , and the truth of those things which I then was earnest to learne : 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 before-hand highly spoken him to me ; as , that hee was a most knowing man in all honest points of Learning , and exquisitely skilled in all the liberall Sciences .

2. And for that I had sometimes read many bookes of the Philosophers , and had fresh in memory much of theirs ; I presently fell to compare some points of theirs to those soule fables of the Manichees : and those things verily which the Philosophers had taught , ( who could onely prevaile so far as to make judgement of this lower world , though the Lord of it they could by no meanes finde out ) seem'd farre more probable unto mee . For great art thou , O Lord , and hast respect unto the humble , but Psal. 138. 6 the proud thou beholdest afarre off . Nor doest thou draw neere , but to the contrite in heart , nor art thou found by those that bee proud , no not though they had the curious skill to number the Starres 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 Vnderstanding and Wit , which thou bestowedst on them , doe they search out these things : yea they have found out and foretold many a yeere , before the Eclipses of the lights of the Sunne and Moone , what day and what howre , and how many Digits they should bee so , nor hath their calculation faild them : and just thus came all to passe as they foretold ; and they committed to writing the Rules found out by them , which are read this day , and out of them doe others foretell in what yeere , and moneth of the yeere , and what day of the moneth , and what howre of the day , and what part of it's light , the Moone or Sunne is to be Eclipsed , and so it shall come to passe as it is foreshewed .

3. At these things men wonder and are astonished , that know not this Art , and they that doe know it , triumph and are extolled ; and our of a wicked pride turning backe from thee , failing thereby of thy light , they foresee an Eclipse of the Sunne so long beforehand , but perceive not their owne which they suffer in the present . For they enquire not religiously enough from whence they are enabled with the wit , to seeke all this withall : and finding that 't is thou that made them , they resigne 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 owne exalted imaginations , like as the fowles of the ayre ; and their owne curiosities , like as the fishes of the Sea , in which they wander over the unknown paths of the bottomlesse pit ; and their owne luxuriousnesse , like as the beasts of the field ; that thou Lord , who art a consuming fire , Deut. 4. 21. mayst burne 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 wisedome there is no number . But the onely Begotten is made unto us Wisdome , and Righteousnesse , and 1 Cor. 1. 30 Sanctification , and was numbred as one of us , and paid tribute unto Caesar . This way have not these men knowne , by which they should descend from themselves downe to him , and by it ascend againe unto him . They verily knew not this way , and they conceit themselves to move in an high orbe , and to shine amongst the Starres ; whereas behold they grovell upon the ground and their foolish heart is darkened . They discourse truely Rom. 1. 21. of many things concerning the creature ; but the true Architect of the creature they doe not religiously seeke after ; and therefore doe they not finde him . Or if they doe finde him , acknowledging him to be God , yet they glorifie Rom. 1. 21. him not as God , neither were thankefull , but became againe in their imaginations . They give out themselves to bee wise , attributing thy workes unto their skill ; and in this humor with a most perverse blindnesse study they on the other side to impute to thee their own follies ; entitling thee who art Truth it selfe unto their lyes ; changing Rom. 1. 23 , 25. thus the glory of the uncorruptible God into an Image made like corruptible man , and to birds , and foure footed beasts , and creeping things : changing thy truth into a lye , and served the creature more than the Creator .

5. But yet diverse observations concerning the creature truly delivered by these Philosophers , did I retaine in memory , yea and I conceived the Reason of them by mine owne 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 Ecclipses of the greater Lights , nor of any such point as I had learned in the Bookes of secular Philosophie . But in his Writings was I commanded to beleeve all , but no answer met I withal unto those reasons , which had beene found true , both by mine owne calculatings and eye-sight ; from all which , his was quite contrary .

CHAP. 4. Onely the knowledge of GOD makes happy .

1. TEll me , O Lord God of Truth , is whosoever is skilfull in these Philosophic all things thereby acceptable unto thee ? Surely most unhappy is the man that knowes all these things , and is ignorant of thee : but happy is hee that knowes thee , though ignorant of these . And he that knowes both thee and them ; is not the happier for them , but for thee onely ; upon condition that as he knows thee , so he glorifies thee as God , and it thankfull , and becomes not vaine in his owne imaginations . Rom. 1. 21.

2. For even as he is in better case that knows how to possesse a Tree , and to returne thanks unto thee for the commodities of it , although he knowes not how many cubits high it rises , or how broad it spreads ; than hee that hath the skill to measure it , and keepes an account of all the boughes of it , and is neither owner of it , nor knowes nor loves him that created it : Even so , a faithfull man ; whose right all this world of wealth is , and who having nothing , yet doth as it were possesse all things , even by eleaving unto thee , to whom all things serve , though he knowes not so much as the Circles of the North ; yet is it folly to doubt but he is in better estate than hee that can quarter out the heavens and number the starres , 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 rashnesse of Faustus , in teaching what he know not .

1. BVt yet who requested I know not what Manichaean to write these things , without the skill of which , true piety might well bee learned ? For thou hast said unto man , Behold , Iob 28. 28. piety is wisedome : 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 , hee was not able plainely to attaine the knowledge of that piety . A great vanity it is verily to professe the knowledge of these worldly things ; but it is a pious thing to confesse 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 bee evidently discovered what understanding he had in points that were abstruser . For the man would not have himselfe meanely thought of , but went about forsooth to perswade , that the Holy Ghost , Manichaeus his pride and blasphemy . All Heretikes doe thus brag of the Spirit . the Comforter and Enricher of the faithfull ones , was with full auhority personally resident within him .

2. Whereas therefore he was found out to have taught falsely of the Heavens and Starres , and of the courses of the Sunne and Moone , ( although these things pertaine little to the Doctrine of Religion ) yet that his presumptions were sacrilegious is apparent enough , seeing that he delivered those things not onely which he knew not , but which himselfe had falsifyed , and that with so mad a vanity of pride , that he went about to attribute them to himselfe , as to a divine person . When-ever now I heare a Christian Brother , ( either one or other ) that is ignorant enough of these Philosophicall Subtilties , and that mistaketh one thing for another , I can patiently behold such a man delivering his opinion ; nor doe I see how it can much hinder him , when as he doth not beleeve any thing unworthy of thee , O Lord , the Creator of all , if perchance hee be lesse skilled in the situation or condition of the corporeall creature . But then it hurts him , if so be he imagines this to pertaine to the forme of the doctrine of piety , and will yet stand too stiffely in a thing he is utterly ignorant of .

3. And yet is such an infirmity in the infancie of a mans faith borne withall 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 himselfe the Doctor and Author , the Ring-leader and chiefe man of all those whom he had inveigled to the opinion , that who-ever became his follower , did not imagine himselfe to follow a meere man , but thy holy Spirit ; who would not judge but that so high a degree of madnesse , when once hee had beene convicted to have taught such falsities , were not to be detested , and utterly rejected ? But I had not cleerely as yet found out , whether the interchanged alterations of the length and shortnesse of dayes and nights , yea of the day and night it selfe , with the Eclipses and wainings of the greater Lights , and other things of the like kind which I had read of in other Bookes , might be so expounded as to stand with his determination of them : but though peradventure it might so bee , yet should it remaine uncertaine 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 my selfe his authority , which ought to be enough to make mee beleeve him .

CHAP. 6. Faustus was eloquent by nature , rather than by Art .

1. ANd by the space almost of those 9 yeeres , wherein with an unsettled mind I had beene a Disciple of the Manichees , with a desire set upon the Tenter-hookes , had I expected the comming 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 comming and conference all these , and greater difficulties , if I had them , would most easily and cleerely be satisfied . So soone therefore as he was come , I quickly tasted him to be a very pleasing-languag'd man , and one that could prate a great deale more delightfully of those points that they were wont to talke of : But how should a spruce Cup-bearer slake the thirst I had after those precious Cups ? Mine eares had beene cloyed already with such trash ; which did not now therefore seeme better to me , because better said ; nor therefore true , because eloquent ; nor seem'd the soule wise , because the face had a good garbe , and the language a sweet tone . As for them who had made such promises of him to me , they plainely were no good Iudges of things ; and therfore to them hee appeared prudent and wise , for that he could please them in the speaking .

2. Another sort of people I had also met withall , who * * Iust 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 it selfe , and refuse to acknowledge it so , if delivered in a picked and flue it discourse . But thou , O my God , hadst taught me by wonderfull and secret waies , and therefore I beleeve , 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 bee famous . Of thy selfe therefore had I now learned ; nor ought any thing seeme to be truely spoken , because eloquently set off ; nor false therefore , because delivered with an untuneable pronuntiation . Againe , nor therefore true , because roughly delivered ; nor therefore false , because graced in the speaking : but it fares with Wisedome and Folly , as it doth with wholsome and unwholsome Dyet ; and with neate and undrest Phrases , as with Courtly or Countrey Vessels ; either kinde of meats may bee serv'd up in either kinde of dishes . That greedinesse 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 himselfe , and in such termes as were very apt to set out his sentences to the best .

2. I was therfore much taken with him ; and with others many , yea and more than those many , did I both praise and extoll him ; this I tooke 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 〈◊〉 Schollers had liberty to aske questions of their Masters , and to move doubts as the Professors were reading , or so soone as the Lecture was done . Thus did our Saviour with the Doctors , 〈◊〉 2. 46. So 〈◊〉 still in some European Vniversities communicate those questions that troubled me , by a familiar conferring and exchange of arguments with him . Which when I gate opportunity to doe , I , with other of my friends , both began to busie his eares , and that at s●●h times too , as had not beene undecent for him to have exchanged an argument with me ; and I opened my selfe in such things as did sway much with mee : but the man I found utterly unskilfull in the liberall Sciences , five of Grammar onely , and but ordinarily in that neither . But because he had read some of Tullies Orations , some few bookes of Seneca , divers of the Poets , and those Volumes of his owne Sect , which had beene written in the Latine tongue , and something hansomly ; and for that hee was daily practised in speaking upon a subject ; thence became hee furnished with eloquence , which proved the more pleasing and inveigling , being govern'd by a good wit , and set off with a kind of gracefulnesse that was naturall unto him . Is it not thus , as I now remember , O Lord my God , thou Iudge 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 turne those shamefull errours of mine before my face , that I might see and hate-them .

CHAP. 7. He fals 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 hee had excelled ; I began to dispaire that he should ever open and untye these difficulties which so much perplexed me ; of which though a man were ignorant , hee might yet hold fast the truth of Piety , provided he were not a Maniches . For their Bookes are fraught with farre-fetcht Fables , of the Heaven , and the Starres , of the Sunne , and of the Moone , which I ( having compared with the calculations I had read of other where ) did not hereafter hold him any waies able subtilely to resolve me in ( which I much desired ) whether those things should bee rather so , as in the Manichees books they were contained , or that some as sufficient reason might at least bee fetcht out of them . Which Quaere's when I had offered to be considered upon and discussed , hee modestly ( to say truth ) had not the boldnesse to undergoe the burthen , ( being guilty of his owne ignorance in these Arts ) nor was at last ashamed to confesse as much . For none of those prating fellowes he was , many of which I had beene troubled withall , that would undertake to instruct me in these Arts , and at last say nothing to the purpose . But this man bare an ingenuous mind , though not right towards thee , yet not too rash towards himselfe : for hee was not altogether ignorant of his owne ignorance ; nor was hee willing rashly to ingage himselfe in a Dispute , whence hee could neither get off , nor retire fairely . And even for this did I like the better of him : for fairer appeares the modesty of a confessing minde , than those things which I then desired to bee informed of . And at this guard I found him lying , in all those more difficult and subtiler questions .

2. My edge being thus taken off , which I had keenely intended towards the Manichees doctrine ; and despairing more of the performance of their other Doctors , seeing in divers 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 kinde of learning , in which at that time being a Rhetoricke-Reader in Carthage , I instructed yong Students ; and I began to reade with him , eyther what himselfe desired to heare , or such stuffe as I judged fit for such a wit . But all my endevour , by which I purposed to proceed in that Sect , upon knowledge of that man , began utterly to faint in me ; not that I yet brake with them altogether , but as one not finding any thing better than that course , upon which I had some way or other throwne my selfe ; I resolved to stay where I was a while , untill by some good chance something else might appeare , which I should see more cause to make choice of .

3. And thus that Faustus , who had beene the very snare of death unto divers , had now , nor willing nor knowing , begun to unbinde 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 soule ; and out of the blood of my Mothers heart , through her teares night and day powred out , hadst thou a Sacrifice offered for me ; and thou proceededst with me by strange and secret wayes . This thou diddest , O my God : for the steps of a man shall bee directed by the Lord , and hee shall dispose his way . For how shall we procure Pro. 21. 29 salvation , but from thy hand , that repaires 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 perswaded to goe to Rome , and to teach there , rather than at Carthage . And how I came to be perswaded to this , I will not neglect to confesse unto thee : because hereby thy most profound secrets , and thy most ready mercie towards us , may bee considered upon and professed . I had no intent for this cause to goe towards Rome , that greater gettings , and higher preferments were warranted mee by my friends which perswaded me to the journey , ( though these hopes likewise drew on my minde at that time ) but there was another great reason for it , which was almost the onely reason , that I had heard how yong 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 mans Schoole , where their owne Master professed not , no nor come within the doores of it , unlesse he permitted it .

2. But at Carthage , on the other side , reignes a most uncivill and unruly licentiousnesse * * The insolent fashion of the Students in Carthage . amongst the Schollers : They breake in audaciously , and almost with Bedlam lookes , disturbe all order which any Master hath propounded for the good of his Schollers . Divers outrages doe they commit , with a wonderfull stupidnesse , deserving soundly to be punished by the Lawes , were not Custome the defendresse of them ; this declaring them to bee more miserable , as if that were lawfull to doe , which by thy eternall Law shall never be so : and they suppose they escape unpunished all this while , whereas they bee enough punished with the blindnesse which they doe it with , and that they already suffer things incomparably worse than what they doe . These mens manners therefore when I was a Student , I would never fashion my selfe unto , though when I set up Schoole I was faine to endure them from others : and for this cause was I desirous to goe to Rome , where , all those that knew it , assured me , that there were no such insolencies 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 soule , didst pricke me forward with goads at Carthage , with which I might be driven thence , and mad'st proffer of certaine allurements at Rome , by which I might be drawne thither : even by men who were in love with a dying life , now playing mad pranckes , then promising vaine hopes : and , for the reforming of my courses , diddest thou make secret use both of their perversenesse and of mine owne too . For both they that disturbed my quiet , were blinded with a base madnesse , and those that invited mee to another course , savoured meerely of the Earth . And I my selfe , 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 farre as the Sea side . But I deceived her , though holding me by force , that either I should goe backe with her , or she might goe along with me : for I feined that I had a friend whom I could not leave , till I saw him with a faire wind under saile . Thus I made a lye to my Mother , and to so good a Mother too , and so got away from her . But this hast thou mercifully forgiven mee , preserving me from the waters of the Sea , then full of execrable filthinesse , landing me safe at the water of thy Grace ; * * He means the waters of baptisme . with which so soone as I were purged , those floods of my Mothers eyes should be dryed up , with which for my sake she daily watred the ground under her face , in prayer unto thee . At last refusing to returne without me , I with much adoe perswaded 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 turnes , The Shrine of Saint Cyprian : and notes in his margent , The place where S. Cyprians Reliques were kept . See our Preface . in memory of S. Cyprian . That night I privily stole aboord , but she tarryed behinde in weeping and prayer . And what , O Lord , requested she at thy hands , but that thou would'st not suffer me to saile away from her . But thou profoundly providing , and fearing the maine point of her desire , didst not at that time regard her petition , that thou mightest bring that to passe in mee , which she had alwaies beg'd of thee .

4. The wind blew faire , and sweld our sailes , and the shore withdrew it self from our sights . The morrow after she fell into an extreme passion of sorrow , and with complaints and lamentation she even fil'd thine eares , which did for that time little seeme to regard them : even then , when through the strength of my owne desires , thou didst hurry me away , that thou mightest at once put an end to al her cares : meane while her carnall affection towards me , was justly punished by the scourge of sorrowes . For she much doated on my company , as Mothers use to doe , yea much more fondly than many Mothers : for little knew she how great a Ioy thou wert about to worke for her out of my absence . She knew nothing of it , therfore did she weepe and lament ; proving herselfe by those tortures , to bee guilty of what Eve left behind her ; with sorrow seeking , what shee had brought forth in sorrow . But having at last made an end of accusing me of false and hard dealing with her , shee betooke her selfe againe to intreat thy favour for me , returned home : and I went on towards Rome .

CHAP. 9. Of a shrewd fever that hee fell into .

1. BVt loe , there was I welcomed with the rod of bodily sicknesse , and I was even ready to goe to hell , carrying with me all those sinnes which I had committed , both against thee , and my selfe , yea many and grievous offences against others , over and above that bond of originall * * Because he was not yet baptised . Eph. 2. 16. sinne , whereby wee all dye in Adam . For thou hadst not yet forgiven mee any thing in Christ , nor had he yet slaine that enmity by his Crosse which by my sins I had incurred : and how indeed could he by an imaginary suffering upon it , which was my * * Another errour of the Manichees who beleeved not Christ to have assumed a true body , but a phantasticall appearance and shape onely . beleefe of it . How false therefore the death of his Flesh seemed unto mee , so true was the death of my soule ; and how true the death of his body was , so false was the life of my soule , which did not beleeve 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 dyed 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 baptisme , & I was better affected being but a youth when through my mothers devotion in my sicknesse I had bin very earnest to receive it : as I have before recited and confessed .

2. But I had from thenceforth growne worse and worse , to my owne shame : and now starke madde I scoffed at those prescripts of that Physike of thine by which thou wouldst not suffer me to dye * * He alludes to his owne Manichaean humour and contempt of Baptisme , that Physike of the soule which suffers it not to dye the second death , thogh the body through sicknesse dyes 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 mothers heart have beene goared , it could never have been cured . For I want words to expresse the affection shee bare towards me ; and with how much vehementeranguish she was now in labour of me in the spirit , than she had been at her child-bearing in the flesh . I cannot possible see therefore , how she should have beene 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 * * Nusquānisi , or nusquam non ( as Suetonius hath it ) no place omitted , or , in every place . In the Latine , 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 chast and sober widdow , 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 , meale or wine for making of the Eucharist , or of Almes besides for the poore , 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 Masse ( as the Popish Translater would have it in his margeat : ) for Masse is not sound in Saint Augustine . 4. Observe that here bee 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 shee might heare thee speaking to her in thy Sermons , and thou her , in her prayers .

3. Couldst thou despise and reject without thy succour those teares of hers , with which shee beg'd no gold or silver of thee , nor any mutable or fading good ; but the salvation of her sonnes soule onely ? couldst thou doe it , by whose grace she was inspired to doe thus ? By no meanes , Lord . Yea thou wert still at hand , and thou heardest her , and thou didst all in the selfe-same order thou hadst predestinated it should be done in . Let it never bee thought thou shouldst deceive her in those Visions and Answers shee had of thee ; both those which I have already remembred , and those which I have not remembred ; all which shee laid up in her faithfull heart , which in her prayers ever and anon shee would presse thee withall , as with thine owne handwriting . For thou , ( because they mercy endureth for ever ) vouchsafest unto those whose debts thou forgivest thoroughly , even to become a kinde of debter by thy promises .

CHAP. 10. His errours before his receiving of the Doctrine of the Gospell .

1. THou recoveredst me therfore of that sicknesse , and healedst the sonne of thy handmayd at that time in his body , that thou mightest bestow upon him a health farre better and more certaine . I consorted my selfe in Rome at that time with those deceiving and deceived Holy * * These glorious titles did the Manichees assume . So doe our own schismaticall Pure ones . This spirituall pride still accompanies Hereticks : yea , 't is a sare marke of heresie : Marke how Saint Augustine describes them : We have those now a dayes that say , God sees no sinne in them : and 't is not they that sinne , but corruption in them . ones : not onely with their Disciples , ( of which mine Host was one , in whose house I fell sicke and recovered : ) but also with those whom they called The Elect. For I was hitherto of the opinion , That it was not wee our selves that sinned , but I know not what other nature in us ; and it much delighted my proud conceipt , to bee set beyond the power of sinne ; and when I had committed any sinne , not to confesse I had done any , that thou mightest heale my soule when I had sinned against thee : but I loved to excuse it , and to accuse I know not what other corruption that I bare about me , and that it was not I that did it . But verily it was I my selfe altogether , and mine owne impiety had made the division in me : and that sinne of mine was the more incurable , for that I did not judge my selfe to be a sinner ; and most execrable iniquity it was , that I had rather have thee , O GOD Almighty , even thee I say , to bee overcome by me to mine owne destruction , than my selfe to bee overcome of thee , to mine owne salvation .

2. Thou hadst not yet therefore Psal. 141. 3 , 4. set a watch before my mouth , and kept the doore of my lipps ; that my heart might not incline to wicked speeches , to the excusing of these excuses of my sinnes with the men that worke iniquity : and even therefore continued I still combined with their Elect ones . But yet now as it were dispayring much to profit my selfe in that false doctrine , even those opinions of theirs ( with which if I could chance upon no better , I was resolv'd to rest contented ) I began now to be something more remisse and carelesse in the holding . For there rose a conceipt in me , That those Philosophers , which they call Academikes , should bee 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 bee 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 disswade that Host of mine , from that too much confidence , which I perceived him to settle upon those fabulous opinions , which the Manichees bookes are full of . And yet I made more familiar use of their friendship , than I did of other mens that were not of this heresie . Yet did I not maintaine it with my ancient obstinacy , but yet did my familiarity with that Sect ( of whom Rome shelters too many ) make me slower to seeke out any other way : especially seeing I now despayred , O LORD of heaven and earth , Creator of all visible and invisible things , to finde the truth in thy Church , which they had quite put mee out of conceipt with . And it then seem'd a very unseemely thing to beleeve 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 thinke of him , but as of a Bulke of bodies , ( for that seemed to me not to bee any thing , which was not such ) this was the greatest , and almost the onely cause of my inevitable misprision .

4. For hence it was that I beleeved Evill to have been a kind of substance , and had a bulke of earth belonging to it , either deformed and grosse , which they * * Other of the Manichees errours . called Earth : or else thinne and subtile , ( like the body of the Ayie ) which they imagine to be some ill-natured mind , gliding thorow that Earth . And for that I know not what not ill-minded piety , constrained me to beleeve that the good God never created any evill nature ; I supposed two Bulkes , contrary to one another , both infinite , but the Evill to be lesser , and the Good larger : and out of this pestilent foundation , other sacrilegious conceipts followed upon me . For when my minde endevoured to have recourse backe unto the Catholike faith , I was still stav'd off againe , for that that indeed was not the Catholike faith , which I beleeved to have beene . And I seemed more reverently opinioned , if I should have beleeved thee , O my God , ( to whom thy mercies wrought in me doe now confesse ) to bee infinite in other parts , although on that side by which Evill was set in opposition unto thee , I was constrained to confesse 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 beleeve thee to have never created any evill , ( which to ignorant me seemed not some substance onely , but to be corporeall also : and for that I could not hit to thinke of any spirituall minde , unlesse it should be a subtle body , and that diffused too by locall spaces ) than to beleeve any thing could come from thee of that condition , which I imagined the nature of Evill to be . Yea and our blessed Saviour himselfe , thy onely begotten Sonne , reached ( as it were ) for our Salvation , out of the most bright masse of thy Substance , I so thought of , as that I beleeved no other thing of him , than that I was able to imagine by mine own vaine fancie . Such a nature therefore I thought could never bee borne of the Virgin Mary , unlesse it were incorporated * * 〈◊〉 carni concerneretur . Concerni autem & non inquinari , &c. into her flesh : and how that which I had on this fashion figured out to my selfe , should bee incorporated , and not therewithall defiled , I saw not . I feared therefore to beleeve Christ to be borne in the flesh , lest I should be inforced also to beleeve that he was defiled by the flesh . Now will thy spirituall children in a mild and loving manner laugh at me , when they shall reade these my Confessions : But such a man I then was .

CHAP. 11. How bee compared the Manichees Tenents with the Catholikes .

1. FVrthermore , what-ever these Manichees had found fault withall 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 severall points with some man that were best skilled in those bookes , and to make experience what hee thought of the matter : For the speech of one Helpidius , speaking and disputing face to face against the said Manichees , had already begun to stirre me , even whilst I was at Carthage : when namely he produced such Texts out of the Scriptures , which were not easily to bee withstood , and that the Manichees Answer seemed but very weake unto me .

2. which Answer they would not willingly be drawne to deliver in publike hearing but amongst our selves onely in private ; namely when as they said , that the Scriptures of the New Testament had beene corrupted by I know not whom , who were desirous to insert the Law of the Iewes into the Christian Faith : whereas themselves all this while brought not out any Copies that had not beene so corrupted . But me , strongly captivated , and stifled , as it were , with beating my thoughts about these corporeall phantasies , did these bulkes keep downe ; 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 Schollers upon their Masters .

1. DIligently therefore began I to put in practice that for which I came to Rome : that is , to teach Rhetoricke . And first of all , to draw some to my Lodging , to whom , and through whose meanes I beganne to bee made knowne abroad : when as behold I came to know how that other misdemeanours were committed in Rome , which I could not indure in Africke . For those * * See Booke 3. Chap. 3. OVERTVRNINGS ( 't is true ) committed by desperate yong fellowes , were not here practised , as it was plainely told me : but yet , said they , to avoid payment of their Masters stipend , divers yong Schollers 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 my selfe was to suffer by them , than for that they plaid such dishonest pranks with every man .

2. Such verily bee but base fellowes , and they play false with thee , in loving these fleeting mockeries of the Times , and in griping after this dirty gaine , 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 backe , and grantest pardon to mans adulterated soule that returnes unto thee . And now I much hated such wicked and perverse natures , though I could well love them were they to bee amended ; and that they would once preferre Learning before their Money ; and above their Learning esteeme of thee , O GOD , the Truth and fulnesse of all assured good , and the most chast peace . But I was even for mine owne sake more unwilling in those dayes to beare with those that dealt ill with me , than desirous that they should at last become good for thy sake .

CHAP. 13. He goes to Millan to teach Rhetoricke , and how S. Ambrose there entertaines him .

1. WHen therefore they of Millan had sent to Rome to the Praefect of the Citie , desiring to bee furnished thence with a Rhetoricke-Master for their Citie , taking order also for the * * Impertita etiam evectione publica . Sending of Waggons or Horses , and a man to defray his charges upon the Cities purse . Thus had the Ancients their publike Horses or Waggons 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 Councell of Nice . This is supplyed by our Post-Horses , and by the Secretary of State his allowance of money to those that ride with Packets upon the Kings Service . The former Translator , ( whom I finde no great Antiquary nor Critike in Grammar ) not standing to examine this turnes Impertita etiam evectione publica ; The Election being publike . Wilfully changing eve●●●●● into electione . But what then shall become of impertita ? In a marginall Note upon the end of the last Chapter but one , he challenges us to shew where the Papists had corrupted the Fathers : Sure here is Saint Augustine corrupted ; if not out of malice , yet upon shrewd susp●tion of ignorance , and a desire to be rid of his Taske of Translating . The collapsed Ladios he knew had no skill to examine the Latine . Your Implicite Faith is your onely Faith : Why ? Because 't is Romane Catholike . accommodating him in his journey upon the publike charges : I put on to stand for the place , and that by meanes of those very Manichees ( drunken with vanities ) to be rid of whom , I purposely went away : yet did neither of us know certainely , whether upon my making a publike * * 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 Vniversities . The former Translator turnes it , would send me as approved from thence upon publike provision to bee made . I understand not the man . Oration for the Place , Symmachus ( then Praefect of the Citie ) would so farre 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 dayes plentifully dispense the flowre of thy wheat , * * He alludes to Psal. 4. 7. the gladnesse of thy oyle , 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 cleerely knowing thee . That man of God entertained me fatherly , and approved of the cause of my comming , as became a Bishop .

2. I thenceforth beganne to love him ; not at first verily as a Teacher of the Truth , ( which I utterly despaired to finde in thy Church ) but as a man of courteous usage to mee . 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 lesse than was every where given out of him ; and I weighed every word of his very attentively . But of the matter I was carelesse and scornfull . And verily with the sweetnesse of his discourse I was much delighted ; which , how-ever it were more learned , yet was it not so pleasing and inveigling as Faustus his was , the manner of the Oratory I meane ; though for the matter there were no comparison . For Faustus did but rove up and downe with his Manichaean fallacies , but Ambrose taught salvation most soundly . But salvation is farie enough from sinners , such as I was at that instant ; and yet drew I by little and little neerer toward it ; but how , I knew not .

CHAP. 14. Vpon his hearing of Saint Ambrose , he by little and little fals off from his errours .

1. FOr though I tooke little heed to hearken to what he spake , but meerely 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 whilest I opened my heart to entertaine How eloquently he exprest it , there also entred with it by degrees , How truely hee proved it . For first of all , the things began to appeare unto me as possible to be defended : and the Catholike Faith , in defence of which I thought nothing could bee answered to the Manichees arguments , I now concluded with my selfe , might well bee 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 slaine spiritually .

2. Many places therefore of those Bookes having beene expounded , I blamed mine owne desperate conceipt , whereby I had beleeved , * * Another of the Manichees errours . 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 Catholike way might bee held safely ; ( seeing it might have it's 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 bee condemned ; because that both sides of the defence were equalled . For in this sort did the Catholike partie seeme to me not to bee overthrowne , as that it appeared not yet to be altogether victorious . Earnestly hereupon did I bend my minde , to see if it were possible to convince the Manichees of falshood : and could I but once have taken into my thoughts that there should be any Spirituall substance , all their strong holds had beene beaten downe , 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 divers of the Philosophers to have held much the more probable opinions . After the manner therefore of the Academicks ( as they are supposed ) doubting now of every thing , and wavering up and downe betweene all ; I absolutely resolved , That the Manichees were to be ●●ndened ; judging in that time ● : my suspence , that I could not safely continue in that Sect , before which I now preferred divers 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 soule . This therfore I determined , So long to be a * * An Audi●●r , or a Disciple . Catechumenus in the Catholike Church , ( which had been so much commended unto me by my parents ) till such time as some certaine marke should appeare , whereby I might steere my course .

SAINT AVGVSTINES Confessions . THE SIXTH BOOKE .

CHAP. 1. How S. Augustine was neither Manichee , nor good Catholike .

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 fowles of the Ayre ? Thou hadst made me wiser than they , yet did I wander thorow the darke , and over the slippery , and I groped out of my selfe after thee , but found not the God of my heart , and I drew neere even to the bottome of the Sea ; and I distrusted , 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 perills . For in the dangers upon the Sea , shee comforted the Mariners , ( by whom the unexperienced passengers of the deepe , 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 mee grievously indangered by a despaire 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 Romane Catholik , and not a Christian Catholike . And yet I quit him : For sure that Bull of Romane Catholike , was not heard of in his time . Luk. 7. 14. Catholike ; she even leapt for joy ; not as if shee had heard of some unlookt-for newes , seeing shee had beene satisfied before concerning that part of my misery , for which she bewailed mee , not as one irrecouerably dead , but as if there were good hopes of his reviving ; laying me forth upon the Biere before thee , that thou mightest say vnto the sonne of the Widdow , Yong man , I say unto thee , arise ; And he should sit up , and beginne to speake , and thou shouldst deliver him to his Mother . Her heart therefore parted not in any perplexed kinde of rejoycing , when shee heard that to bee already in so great part done , which she daily with teares desired of thee might be wholly done ; namely , that though I had not yet attained the truth , yet that I was rescued from falshood : yea rather , for that she was most certaine , that thou wouldst one day performe the rest , who hadst promised the whole ; most calmely , and with an heart full of confidence , shee replyed to me ; How shee fully beleeved in Christ , that shee should yet before she dyed , see mee * * Fidelem Catholicum : A faithfull Catholike . See what we have noted in the first Booke upon this word Fidelis . Marke : here is Christianus Catholicus , and Fidelis Catholicus , but yet not Romanus Catholic●● : 't is strange that Saint Augustine should so soone have forgotten Rome , from whence hee came s●lately ! baptized into the Catholike Faith .

3. And thus much said shee to me . But to thee , O Fountaine of mercies , powred shee forth more frequent prayers & teares , that thou wouldest hasten thy helpe , and enlighten my darknesse , that I might more studiously runne unto the Church , and settle my beleefe vpon Ambrose his Preaching , and desire the Fountaine * * She meanes Baptisme . of that Water , which springeth up into Life ever lasting . For that man shee loved as an Angell of GOD , because shee presumed most assuredly , that I had beene brought by him in the meane time to that doubtfull state of faith I was now in , by which I was to passe from sicknesse unto health ; some sharper * * Here the former Translator incurres some suspicion of non sense : or of not full understanding the place . conflict comming betweene , in another Fit , as it were , which the Physicians call The Crisis .

CHAP. 2. His Mother is turned from her Countrey Superstition .

1. WHen as my Mother therefore had one time brought unto the Oratories * * See what wee have noted upon the eighth Chapter of the former Booke . erected in memory of the Saints , as she was wont to doe in Africke , certaine a a Pultes . There was the Romane Puls , and the African or Punike Puls . The making of which is described in Cato de Re rustica , cap. 85. The chiefe substance wherof was Wheat-meale , or grotes , tempred with water , Cheese-curds , Honey , and Eggs : onely this Puls was boyled , and ours baked . I beleeve that that parched Corne , mentioned , 1 Sam. 17. 17. was something like this Puls of Africa . The Hebrew word there is Kali , of Kalah , to parch . For they first parcht their Corne , then they fryed it , and lostly they boyl'd it to a paist , and then tempred it as before , which they carried dry with them to the Campe , and so wet the Cakes in wine or milke , &c. See Stuckius Antiqu. Conviv . l. 1. p. 58. Cheese-cakes , and Bread and Wine ; and had beene forbidden to doe it by the b b O stiariius , the Doore-keeper . See our Preface . Sexton : so soone as ever she knew that the Bishop had forbidden this , shee did so piously and obediently embrace the motion , that I my selfe wondred at it , that she should so easily be brought rather to blame her owne Countrey custome , 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 , turne the stomacke to a song of sobriety , as they would doe at a draught of water . But she , when she had brought her basket of these solemne lunkets , which she meant to eat a little of first , and to give the rest away ; never used to allow herselfe above one small pot of Wine , well allayed with water , for her owne sober palate , whence she would sippe a * * Dignationem sum●ret . mannerly draught . And if there were any more Oratories of the departed Saints , that seemed to be honoured in like maner , shee still carried the selfe-same pot about with her , which she used every where , which should not onely below allayed with water , but very lukewarme with carrying about : and this would shee distribute to those that were about her by small sups : for she came to those places to seeke devotion , and not pleasure .

2. So soone therefore as shee found this custome 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 ryot might thereby bee 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. sayes , they were in his time used also in Notalibus , anniversary seasts for their birth dayes , funerall Anniversary Feasts , as it were , in honour of our dead Fathers , did too neerely resemble the superstition of the b b I he former Translator well notes in his margent , An inconvenient custome abrogated by S. Ambrose . I wish that the Pope would doe 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 chang'd this custome , and that at Milian , so neere Rome too . Where was then the Popes Authority ? The Archbishop of Millan dares alter nothing now a dayes without the Popes Licence . Gentiles , she most willingly forbare 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 shee could spare among the poore : that so the Communion of the Lords Body might in that place bee rightly celebrated where after the example of his Passion these Martyrs had bin sacrificed and crowned .

3. But for all this it seemes 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 . Countrey custome , had it bin 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 workes , so servent in the spirit , she frequented the Church . Yea , so well he affected 〈◊〉 that hee would very often when he saw mee , breake forth into her praises ; congratulating with me , in that I had such a Mother : little knowing in the meane time what a sonne 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 grone in my prayers , that thou wouldest helpe me ; but my unquiet minde was altogether intentive to seeke for Learning and to dispute upon it . As for Ambrose himselfe , I esteemed him a very happy man according to the world , whom personages of such authority so much honoured : onely his remaining a 〈◊〉 seemed * * Had it bin so generall in those daies , that all Bishops and Priests must upon paine of losing their Orders , professe single life ; why should Saint Augustine thinke thus of Ambrose more than of other Bishops of his time . a painefull course unto mee . But what hopes hee carried about him against the temptations his excellent parts were subject unto , what struglings he felt , and what comfort hee found in his adversities , and how savourie joyes that mouth hidden in his heart fed upon in thy Bread , I neither knew how to ghesse at , nor had I yet any feeling of . As little on the other side knew hee of my privie 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 businesse , whose infirmities hee gave up himselfe 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 ) hee either refreshed his body with necessary sustenance , or his minde with reading . But when he was reading , hee drew his eyes along over the leaves , and his heart searcht into the sense , but his voice and tongue were altogether silent .

2. Oft-times when we were present ( for no man was debarred of comming to him , nor was it his fashion to be told of any body that came to speake with him ) we still saw him reading to himselfe , and never otherwise : so that having long sate in silence ( for who durst be so bold as to interrupt him so intentive to his study ? ) wee were faine to depart . We conjectured , that the small time which he gate for the repairing of his minde , hee retyred himselfe from the clamour of other mens businesses , being unwilling to be taken off for any other imployment : and he was warie perchance too , left some hearer being strucke into suspence , and eager upon it , if the Author he read should deliver any thing obscurely , hee should be put to it to expound it ; or to discusse some of the harder questions ; so that spending away his time about this worke , hee could not turne over so many Volumes as he desired : although peradventure the preserving of his voice ( which a little speaking would weaken ) might bee a just reason for his reading to himselfe . But with what intent soever he did it , that man certainely had a good meaning in it .

3. But verily no opportunity could I obtaine of propounding my demands , as I desired , to that so holy an Oracle of thine , his breast , unlesse the thing might be heard very briefly . But those commorions in me , required to finde him at his best leasure , that I might powre them out before him ; but never could they finde 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 Bookes , might well enough bee untyed .

4. But so soone as I understood withall , That Man , created by thee after thine owne Image , was not so understood by thy spirituall sonnes , ( whom of our Catholike Mother thou hast begotten by thy Grace ) as if they once beleeved 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 spirituall substance should be : yet blushing did I rejoyce , that I had not so many yeeres barkt against the Catholike faith , but against the fictions of carnall imaginations . But herein had I beene rash and anpious , that what I ought to have learned by enquirie , I had spoken of as condemning . For thou , O the most high , and the most neere ; the most secret , and yet most present with us ; hast not such limbes , of which some be bigger , and some smal●●● , but art wholly every where , circumscribed in no certaine place ; nor art thou like these corporeall shapes ; yet hast thou made man after thine owne Image , and behold , from head to foot is he contained in some certaine biding .

CHAP. 4. Of the Letter and the Spirit .

1. BEing thus ignorant therfore 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 bee beleeved : The anxiety therefore of resolving what certaintie 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 bin so long deceived by the promise of certaineties ; I had with a childish errour and stubbornnes , prated up and downe of so many uncertainties , and that as confidently as if they had beene certainties . For that they were meere falshoods , it cleerely appeared to me afterwards : yea , even already was I certaine , that they were at least uncertaine , and that I had all this while beleeved them for certaine . when as ( namely ) out of a blinde and contentious humour , I accused thy Catholike 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 rejoyced , O my God , that thy onely Church , the body of thine onely Sonne , ( wherein the name of Christ * * The Primitive fashion it was , to impose the name when the partie was first admitted to be a Catechumenus , or when he desired baptisme . This had Saint Augustine done in 1 sicknesse , being a Child , as before hee told us . This name was after given up a little before the Baptisme , and againe repeated both a : Baptisme and Confirmation . And whereas be here speakes of the name of Christ : 't is meant of the custome of calling them Christians so soone as they gave up their names : the day after they were stiled Catechumeni , the day after that were they exorcised . So 't is plainely in the great Councell of Constantinople , Canon 95. And so S. Augustine himselfe in divers places . had beene put upon me being yet an Infant ) did not relish these childish toyes ; 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 rejoyced 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 joyfull 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 veyle of the mystery ; teaching nothing in it that offended mee , 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 firme from assenting to any thing , fearing to fall headlong ; but by this hanging in suspence 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 certaine that seven and three make tenne .

3. For I was not so mad yet , as not to thinke that this last proposition might not by demonstration bee comprehended : wherefore I desired to have other things as cleerely demonstrated as this ; whether ( namely ) those things should bee corporeall , which were not present before my senses ; or spirituall , whereof I knew not yet how to conceive , but after a corporeall manner . But by beleeving might I have beene cured , that so the eye-sight of my soule being cleered , might some way or other have beene directed toward thy truth , which is the same eternally , and in no point fayling . But as it happens usually to him that having had experience of a bad Physician , is fearefull afterwards to trust himselfe with a good : so was it with the state of my soule , which could no waies be healed a a The other Translator notes upon it , That the way of knowing in Religion , is by first beleeving . True ; but not Implicite Popish Faith , ( which be meanes ) to beleeve ●● the Church of Rome beleeves . Saint Augustine meant not such a Faith . but by beleeving ; and left it should beleeve falshoods , it refused to be cured : resisting in the meane time thy hands , who hast prepared for us the Medicines of faith , and hast applyed them to the diseases of the whole world , and given unto them b 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 . Fye upon it . so great Authority .

CHAP. 5. Of the Authority and necessary vse of the holy Bible .

1. FRom henceforth therfore I beganne first of all to esteeme better of the Cathe●●● Doctrine , and also to thinke that ●e . did with more modesty , and without any deceit , command many things to be beleeved , notwithstanding it were not there demonstrated , 〈◊〉 what it should be , or to Here I suspect S. Augustins Copie to be imperfect ; but t is not much materiall . what purpose it should serve , nor yet what it should not bee ; than in the Manichees doctrine , upon a rash promise of great knowledge , expose my easinesse of beliefe first of all unto derision , and suffer afterwards so many most fabulous and absurd things to be therefore imposed upon me to beleeve , because they could not be demonstrated . Next of all , thou Lord , by little and little , with a gentle and most mercifull hand , working and rectifying my heart ; even while I tooke into my consideration how innumerable things I otherwise beleeved , which I had never scene , nor was present at while they were in doing : like as those many reports in the History of severall Nations , those many relations of places and of Cities , which I had never seene : so many reports likewise of friends , so many of Physicians , so many of these and these men , which unlesse wee should beleeve , we should doe nothing at all in this life : Last of all , I considered , with how unalterable an assurance I beleeved , of what parents I was descended ; which I could not otherwise come to know , had I not beleeved it upon heare-say : perswadedst mee at last , that not they who beleeved thy Bible , ( which with so great authority * * Here the Authority by which the Scriptures be settled , is originally attributed to God himselfe , and not to the Church as the Topish Translator would haue it . See our note upon lib. 7. cap. 7. thou hast setled almost among all Nations ) but those who beleeved it not , were to bee blamed : nor were those men to bee listned unto , who would say perchance , How knowest thou those Scriptures to have beene imparted unto mankinde , by the spirit of the onely true , and most true God ? seeing this fundamentall point was above all the rest to be beleeved ; and that because no wrangles of all those cavilling Questions , whereof I had read so many controverted amongst the Philosophers , could so farre enforce me , as that I should at any time not beleeve Thee to bee whatsover thou wert , ( though what , I knew not ) or that the government of human businesses should not belong unto thee . Thus much though I sometimes beleeved more strongly , and more weakly other-whiles , yet I ever beleeved : 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 backe againe towards thee .

3. Seeing therefore mankind would prove too weake 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 beleeve , that thou wouldest by no meanes have estated such excellency a a Here again the Popish Translator notes in his Margent , The Authority of the Church : whereas S. Augustine speakes of the authority of the Scriptures . Wilfull Sophistry . of authority upon that Booke all the world over , had it not beene thy expresse pleasure , to have thine owne selfe both beleeved in by meanes of it , and sought by it also . For those absurdities which in those Scriptures were went heretofore to offend me , after I had heard divers of them expounded probably , I referred now to the depth of the mystery : yea , and the Authority of that Booke appeared so much the more venerable , and so much the more b b Marke this , ye Papists . 1. What high termes hee gives the Scriptures : whereas you call them A nose of Way , a shipmans Hose , &c. 2. Here 's liberty for all to read them ; you looke them under an unknowne tongue , from the Laytie . 3. Here are they said it be plaine ; but you fray the people with their difficulty profoundnesse , 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 profoundnes of the meaning , offering it selfe unto ALL in words most open , and in a stile of speaking most humble , and exercising the intention of such as are not light of heart ; that it might by that meanes receive ALL into its common bosome , and through narrow passages , waft over some few towards thee : yet are these few a good many moe than they would have beene , had it not obtained the eminency of such high authority , nor allu●ed on those companies with a bosome of holy humility . These things then I thought upon , and thou wert with me : I sighed , & thou heardst me : I wavered up and down , and thou didst guide me ; I wandred through the broad way of this world , yet didst thou not forsake me .

CHAP. 6. The misery of the Ambitious : shewne by the example of a Beggar .

1. I Gaped after Honours , gaines , wedlocke ; 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 mee , which was not thou thy selfe . Behold now my heart , O Lord , who wouldst I should remember all this , that I might now confesse it unto thee . Let now my soule 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 owne wound ; but th●● didst launce it , that forsaking ●● other things , it might be converted unto thee , who art above all , and without whom all things would turne to nothing ; that it might ( I say ) be converted , and be healed . How miserable therfore was I at that time ! and how didst thou deale with mee , to make me sensible of my misery ! that same day namely , when I provided my selfe for an Oration in praise of the Emperour , wherein I was to deliver many an untruth , and to be applauded notwithstanding , even by those that knew I did so . Whilest my heart panted after these cares , and boyled againe with the favourishnesse of these consuming thoughts ; walking along one of the streets of Millan , I observed a poore beggar-man ( halfe drunke I beleeve ) 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 sorrowes occasioned by our owne madnesse ; for that by all such endevours of ours , ( under which I then laboured , and galled by the spurres of desire , dragd after me the burthen of mine owne infelicity , increasing it by the dragging ) we had minde of nothing but how to attaine some kinde of Iocundnesse , whither that beggar-man had arrived before us , who should never perchance come at all thither . For that which he had attained unto by meanes of a few pence , ( and those beg'd too ) the same was I now plotting for , by many a troublesome turning and winding ; namely to compasse the joy of a temporary felicity .

2. For that beggar-man verily enjoy'd no true joy ; but yet 〈◊〉 those my ambitious designes , hunted after a much uncertainer . And certainely that fellow was jocund , but I perplexed ; he void of care , I full of feares . But should any man demand of me , whether I had rather be merry or fearefull ? I would answer , merry . Againe , were I askt , whether I had rather be in that beggar-mans case , or in mine owne at that time ? I would make choice of my own , though thus overgone with cares and feares ; yet was this upon a wilfulnesse ; for was it out of any true reason ? For I ought not to preferre my selfe before that beggar , because I was more learned than he , seeing my Learning was not it that made me joyfull : but I sought rather to please men by it ; not so much to instruct them , as meerely to delight them . For this cause didst thou even breake my bones with the staffe of thy correction . Away with those therefore from my soule , who say unto it ; There is much difference * * The former Translator twice turnes this phrase from S. Austens purpose . betwixt the occasions of a mans rejoycing .

3. That beggar-man rejoyced in his drunkennesse ; thou desiredst to rejoyce 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 soule . He was that night to digest his drunkennesse ; but many a might had I slept with mine , and had risen againe with it , and was to sleepe againe , and againe to rise with it , I know not how often . But is there indeed any difference in the grounds of a mans rejoycing ? I know there is , and that the joy of a faithfull 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 onely for that he was throughly drencht in mirth , when as my bowels were grip't with cares : but also for that by his lusty * * Some Copies reade it optando , alluding to the beggars praying for his good masters : But the last read it potando , as I doe . bowsing , hee had gotten good store of Wine ; whereas I , by a slattering Oration , sought after 〈◊〉 puffe of pride . Much to this purpose said I at that time to my deare Companions : and I markt by them how it fared with me ; and I found my selfe in an ill taking . I griev'd for it , by which I doubled my ill taking : and when any prosperity smiled upon mee , it irkt mee to catch at it ; for that almost before I could lay hand upon it , away it flew from me .

CHAP. 7. He disswades Alipius from his excessive delight in the * * These were Chariot-races , &c. Circensian games .

1. WE joyntly bemoaned our selves for this , who lived like friends together ; but chiefly and most familiarly did I speake hereof with Alipius and Nebridius : of whom Alipius was borne in the same Towne with me , whose parents were of the chiefe ranke there , and himselfe yonger than I ; he had also studied under me , first , when I set up Schoole in our owne Towne , 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 againe , for his great towardlines to vertue , which was eminent enough for one of no greater yeer●● . But that Whirlepit 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 meane while that he was miserably-tumbled up and downe that way , and I professing Rhetoricke there , had set up a publike Schoole ; he made no use of me as his Master , by reason of some unkindnesse 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 hee tooke the course to undoe so good a hope as was conceived of him , or rather as me thought he had already undone it : yet had I no meanes , either privately to advise him , or by way of constraint to reclaime 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 minde . Loying aside therefore his Fathers Quarell , hee beganne to salute me , comming sometimes into my Schoole , heare a little , and bee gone . By this meanes forgate I to deale with him , that he should not for a blinde and headstrong desire of such vaine pastimes , undoe so good a wit .

2. But thou , O Lord , thou who sittest at the sterne of all thou hast created , hadst not forgotten him , who was one day to prove a chiefe Priest of thy Sacraments . And that his amendment might plainely be attributed to thy selfe , thou truely broughtest it about by my meanes , who yet knew nothing of it . For when as one day I sate in my accustomed place , with my schollers before me , in came he , saluted me , sate him downe , and applyed his minde 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 races ; both to make that which I infinuated more pleasant and more plaine , and to give a biting quippe withall , at those whom that madnes had enthralled . God thou knowest , that I little thought at that time of curing Alipius of that pessilence . But hee tooke it to himselfe ; and conceived that I meerely intended it towards him . And what another man would have made an occasion of being angry with mee , that good yong man made a reason of being offended at himselfe , and to love me the more fervently . For thou hadst said it long agoe , and put it into thy Booke , Ribuke a wise man , and he will love thee . Prov. 9. 8.

3. But for my part , I meant no rebuke towards him ; but 't is thou who makest use of all men , both knowing or not knowing , in that order which thy selfe knowest , and that order is just . Out of my heart and tongue thou wrought'st burning coales , 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 conceale thy praises , who considers not of thy mercies , which my very marrow confesses unto thee . For he upon that speech , heav'd himselfe out of that pit so deepe , wherein he had wilfully beene plunged , and had beene hood winkt with the wretched pastime of it ; and rowzed up his minde with a well-resolved moderntion ; whereupon all those filths of the Circensian pastimes slew off from him , nor came he ever at them afterwards . Vpon this , prevailed he with his unwilling Father , that he might be one of my Schollers . Hee yeelded and condescended : so that Alipius beginning to bee my Auditor againe , 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 senselesse and a seducing continency , insnaring precious soules , not able yet to reach to the height of vertue , and easie to be beguiled with a faire outside , of that which was but a wel-shadowed & a feined vertue .

CHAP. 8. Alipius is taken with a delight of the Sword-plaies , * * These gladiators or Fencers , were maintained by great men : who to please the people , would often exhibite them upon the Stage , to fight at sharpe , 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 charm'd him to pursue , went before me to Rome , to study the Laws , where he was carried away with an incredible greedinesse of seeing the Sword-players . For being utterly against and detesting such spectacles , when he was one day by chance met withall by divers of his acquaintance and fellow students comming from dinner , they with a familiar kinde of violence , haled him ( vehemently denying and resisting them ) along into the * * The Stage . Amphitheater , on a time when these cruell and deadly shewes 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 minde , and lend my eyes to these shewes ? 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 mercilesse Pastimes .

2. But Alipius closing up the doores of his eyes , forbade his minde to range abroad after such mischiefes ; and I would he had stopped his eares also . For upon the fall of one in the sight , a mighty cry of the people beating strongly upon him , hee ( being overcome by curiosity , and as it were prepared , whatsoever it were , to contemne it with his sight , and to overcome it ) opened his eyes , and was strucken with a deeper wound in his soule , than the other was in his body , whom hee desired to behold ; and he presently fell more miserably than the Sword-player did , upon whose fal that mighty noise was raised . Which noise entred through his eares , and unlockt his eyes , to make way for the striking & beating downe of his soule ; ( which was bold rather than valiant hitherto ; and so much the weaker , for that it presumed now on it selfe , which ought onely to have trusted upon thee : ) For so soone as hee saw another mans blood , hee at the very instant drunke downe a kinde of savagenesse : nor did he turne away his head , but fixed his eye upon it , drinking up unawares the very Furies themselves , being much taken with the barbarousnesse of the sword-fight , and even drunke againe with that bloody pastime . Nor was he now the man hee was when he came first thither , but become one of the throug hee came unto ; yea , an entire companion of theirs that brought him thither . What shall I say more ? He lookt on , hee cryed out for company , hee was inflamed with it ; carried home such a measure of madnesse , as spur'd him on to come another time : and that not onely in their companies who first inticed him , but to runne before them too , yea and hale on others also . Yet out of al this didst thou with a most strong and mercifull hand pluck him notwithstanding , & taughtest him to repose no more confidence in himselfe , but upon thee onely . But this was not till a great while after .

CHAP. 9. Alipius was apprehended for suspicion of thee very .

1. BVt thus much laid he up in his memory for a preparative hereafter : as that also which fell out when he was yet my scholler at Carthage : where meditating at noone time once in the Market-place , upon something he was to say by heart ( as schollers use to be exercised ) thou sufferedst him to be apprehended by the Officers of the Market-place for a Thiefe . For no other cause , I suppose , didst thou O our God , suffer it , but that hee , who was hereafter to prove so great a man ; should now begin to learne that in judging of Causes , no man was not to be condemned out of a rash credulity . For as he was walking by himselfe before the place of Iudgement , with his noting-tables and his pen , behold , a yong man of the number of the Lawyers a a Quidam Scholasticorum . No word hath more altered the signification : But in those daies , and ancienter , it signified a Lawyer or Advocate . So in the Councell of Sardica , Can. 10. vel ex foro Scholasticus , a Lawyer from the Court or Barre . The Greeke word is the same with the Latine . Then came it to be given to Rhetoricians , then to Poets , ( as Prudentius was called Hispaniarum Scholasticus : ) Physitians , Musicians , any professor of the liberall Sciences , were so stiled . He that first made the Canon for the Communion , was called Iohannes Scholasticus . 'T is now settled upon the Schoolemen , but most anciently the Lawyers had it . ( who was the right Thiefe indeed ) privily bringing a Hatchet with him ( Alipius never perceiving him ) gate in as far as the leaden b b Cancellos . This was the ancient sence or ornament for Courts of Iustice . Hence the Iudge came to bee 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 c Vico Argentario . This could be no street of silver smiths , or Silver-street , as the former Translator turnes it , ( for what need he breake into a street that way ? he might easily come in . ) But the wary Ancients had their Courts of Iustice , their Exchequer and Mint-house all together oftentimes , and all in their Forum or publike Market-place . There stood Saturnes Temple at Rome , which was their Exchequer and Mint-house : This Saturnes Temple was in the Market-place : there were also their Courts of Iustice : so was it at Millan belike ; and therfore 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 finde . But the Thiefe hearing their voices , ranne away , leaving his Hatchet behind him , fearing to be taken with it .

2. Alipius now , who spyed him not when he came in , well perceived him as hee went out , and with what speed hee made away . And being desirous to know what the matter was , went into the place ; where finding the Hatchet , hee stood still a while , admiring and considering upon it ; when behold , those that were sent , finde 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 Market-place about them , they congratulate one another for taking so notorious a Felon , leading him away to the Iustice 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 witnesse . For as he was led along , ( either to prison or to execution ) there encountred them a certaine Architect , who had the charge of the publike buildings . Glad they were to meet him of all the rest , for that they were used to come to him about suspicion of stolne goods , lost out of the Court or Market-place ; that he might take notice at least by whom these kind of cheats were used to be plaid .

3. But that party had divers times seene Alipius at a certaine Senators house , whom he often came to visite ; who presently taking knowledge of him , tooke him aside by the hand , and privately enquiring the occasion of that mischance , heard the whole carriage of the businesse from him : and wisht all that Rabble ( all in an uprore , and threatning of Alipius ) to goe along with him . And to the House they came of that yong Lawyer , who had committed the fact : where ( behold ) there was a Boy before the doore , who was so little , as having not the wit to feare doing his Master any hurt by it , was likely enough to disclose the whole matter unto them . For hee had followed his Master to the Market-place . Whom so soone as ever Alipius remembred , he told the Architect of him : and he shewing the Hatchet to the Boy , askt him Whose that was ? Ours , ( quoth he presently : ) and being further questioned upon the matter , hee discovered every thing . Thus was the burgl●ry laid upon the Master of that house , and the rude multitude ashamed , which had already begunne to insult over Alipius , who was hereafter to bee a dispenser of thy Word , and an Examiner of many a a If the Primitive Clergy medled with matters of Iustice , they had Saint Pauls Commission , 1 Cor. 6. which Possidonius in the Life of S. Augustine quotes : who shewes how many houres a day Augustine spent this way . He quotes also , 1 Tim. 5. 20. Those that sinne , rebuke before all : And this is a Divine fittest to doe : there belongs more to a Iustice 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 applyes that in 2 Tim. 4. 2. Be instant , in season , out of season , reprove , &c. No Antiqua●y but knowes that the old Clergie had greater authority in temporall matters , than our Iustices of Peace in England ; yet here 't is boggled at : But 't is by those that would faine have their Church-lands . Plainely , The Lord Chancellor , Keeper , and Master of the Rolles , the 6 Clerkes , Heraulds , Masters of the Chancery , &c. have heretofore for the most part beene Clergie men , when it was never better with the Land . T is 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 comming .

1. THis Alipius therefore I afterwards light upon at Rome ; where hee knit in with mee with a most strong Tye ; whence hee went with mee to Millan , both that he might not breake company with me , and that hee might withall practise something in the Law hee had applyed himselfe unto : and that to fulfill his parents desire , more than his owne . There went hee thorow the Office of an Assessor of Iustice , with an admirable freedome from bribery in respect of his other fellowes : hee wondring at others rather , who preferred gold before honesty . His disposition was tempted besides , not with a bait of Covenesse onely , but with the spurre of feare also . At Rome hee had been Assessor to the Lord Treasurer a a Romae assidebat Comiti largitionum Italicarum . The Lord high Treasurer of the Westerne 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 : Vnder whom this Alipius had s●me Office of Iudicature , our●aions ●aions of the Exchequer . See Sir Henry 〈◊〉 Glossary , in the word 〈◊〉 And 〈…〉 l. 5. c. 40. The other Translator 〈◊〉 Assessor to the Prefect of the Contributioner of Italy . Ill. of Italy .

2. There was at that time a most potent Senator , to whose favours many stood ingaged , whom many also were much afraid of . This great man would needs by his usuall power , have a thing passe the Court , which by the Laws was utterly forbidden . Alipius crost it ; a bribe was promised him , hee with all his heart despis'd it : Threats were used , hee trampled them underfoot : all men in the meane time admiring so rare a spirit , which neither desired such a man ( so infinitely samed for the innumerable meanes he had , either to doe a man a good or a shrewd turne ) to be his friend , nor feared to have him for his enemy . As for the Iudge himselfe , in whose Court Alipius was a Iustice , although for his owne part hee were unwilling to have it passe , yet did he not openly crosse it , but put the matter off to this Alipius ; pretending that by him he was not suffered to doe it : for verily if hee 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 himselfe a Library at such under-prizes as the Praetors had their Bookes at . But consulting with Iustice , hee altered his purpose to the better ; esteeming Equity to bee more gainefull , 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 Hee that is faithfull in that Luk. 16. 10 11. 12. which is least , is faithfull 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 beene faithfull in the unrighteous Mamman , who will commit to your trust true riches ? And if ye have not beene faithfull in that which is another mans , who shall give you that which is your owne ? Such a man as I have described , did at that time adjoyne himselfe 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 Countrey neere Carthage , yea and Carthage it selfe , where for the most part he lived ; leaving his Fathers lands , which were very rich ; leaving his owne house , and a Mother behinde , who meant not ( like mine ) to follow after him ; was by this time come to Millan , and for no other reason neither , but that he might bestow himselfe with me , in a most ardent desire after Truth and Wisdome . Together with mee hee sighed , and with me he wavered ; still continuing a most ardent searcher after happinesse , and a most acute examiner of the difficultest Questions . Thus were there now gotten together the mouthes of three Beggars , fighing 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 mercie , still followed our worldly affaires ) looking towards the end , why wee should suffer all this , darknesse beelouded us : whereupon wee turned away mourning to our selves , saying , How long will things continue at this stay ? This wee often said ; but in saying so , wee yet forsooke not our errours ; for that wee yet discovered no certainty , which when wee had forsaken them , we might betake our selves unto .

CHAP. 11. Hee deliberates what course of life he were best to take .

1. ANd I admired extremely , ( pondering earnestly with my selfe , and examining of my memory , ) what a deale of time I had consumed since that nine and twentieth yeere of mine age , in which I began first to be inflamed with the study of wisdome : resolving , that when I had found that , to let passe all those empty hopes , and lying phrenzies of vaine desires . And behold , I was now going of my thirtieth yeere , still sticking in the same clay , still possest with a greedinesse of enjoying things present , they as fast flitting and wasting my soule ; I still saying to my selfe , To morrow I shall finde it out , it will appeare very plainely , and I shall understand it : and behold , Faustus the Manichee will come , and cleere every thing . O you great men , of the Academikes opinion , who affirme , That no certaine course for the ordering of our lives can possibly be comprehended ! Nay , let us rather search the more diligently , and not despaire of finding : for behold , those things in the Ecclesiasticall Bookes , are not absurd to us now , which sometimes seemed so : for they may be otherwise , yea and that honestly understood . I will hence-forth pitch my foot upon that step , on which ( being yet a child ) my parents placed mee , untill such time as the cleere Truth may be found out .

2. But where-abouts shall it be sought for ? When shall it be sought for ? Ambrose is not at leasure , nor have we our selves any spare time to reade . But where shall we finde the Books to reade on ? Whence , or when can we procure them , or from whom borrow them ? Let set times be appointed , and certaine houres distributed for the health of our soules . We now begin to conceive great hopes ; The Catholike Faith teaches not what we thought it had , whereof we vainely accused it : The learned men of that Faith , hold it for a detestable opinion , to beleeve God to be comprehended under the figure of our humane body : and do we doubt to knocke , that the other mysteries may be also opened unto us ? All the forenoones our schollers take up , what shall we doe the rest of the day ? Why goe wee not about this ? But when * * Here 's an obiection of flesh and blood against the motions of Gods Spirit . then shall we visite our greater friends , of whose favours we stand in need ? What time shall wee have to compose some discourses to sell to Schollers ? When shall wee recreate our selves , and unbend our mindes from those cares they are too earnest upon ? Let all these thoughts perish , let us give over these vaine and empty fancies , and betake our selves solely to search out the Truth . Life is miserable ; Death uncertaine ; if it steales upon us on the sudden , in what case shall wee goe out of the world ? & where shall we then learne , what wee 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 bee first inquired into . But God forbid that we should be of that mind . It is not for no purpose , 't is no idle toy , that so eminent a heighth 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 soule should bee brought to nothing also ? Wherefore then delay we time any longer , that giving over our hopes of this world , we might give up our selves wholly to seek after God & a happy life .

3. But stay a while : * * Another Obiection 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 foule shame to make love againe to them . See , 't is 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 our selves 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 shal be the full point of our desires . Many great persons , and those worthy of our imitation , have addicted themselves to the study of wisdome in the state of mariage .

4. Whilest these things wee discoursed of , and these winds of uncontainties changed up and downe , and drove my heart this way and that way ; the time still passed on , but I was slow to bee converted to my Lord God ; and from one day to another I deferred to live in thee , but deferred not daily to dye within my selfe . Being thus in love with an happy life , yet feared I to finde it in its proper place , and fleeing from it , I sought after it . I thought I should be too miserable , should I bee debarred of the imbracements of a Woman : as for that medicine of thy mercie 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 bee in the liberty of our owne * * Why then doe the Papists inforce so many young Maids and men to vow ; as if it were in their own power ? And why suffer they those to keepe the habite and place of Chastity , when as their Visitor knowes they have broken the Vow of Chastity ? power ; ( of which I for my part was not guilty ) being so foolish withall , that I knew it not to be written , * * Mat. 19. 11. That no man can preserve his chastity unlesse thou give it . And that thou verily wouldest give it , if with cordiall gronings I did knocke at thine eares , 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 indeede was the man that kept mee from marrying of a Wife ; alledging , That by no meanes could wee enjoy so much undistracted leasure as to live together in the love of Wisedome ( as wee long since had desired ) should I take that course . For he himselfe was so chaste that way , that it was a wonder to see : for he had made tryall of that Act in the beginning of his youth ; but having not ingaged himselfe by it , hee was sorry for it rather , and despised it ; living from that time untill this present , most continently . For my part , I opposed him with the examples of such men , as in the state of Matrimonie had professed wisedome , and were * * Promeruissent Deum : Which the Popish Translator turnes , And were gratefull unto God . Very well ; gratefull , that is acceptable . Seeing then promerita is but acceptablenesse , why should merita ( the single word ) have so sawcie a signification in Popish doctrine , as merits ? Let them mince the matter with Logike how they can , ( by their distinction of condignity and congruity of merits ) sure they are gone by the Lawes of Grammar ; which admits no such signification of promereo , or of merita , unlesse perchance our Dictionaries have the word Merits , not in the genuine signification , but to learne us to understand what the Papists meane by it . acceptable unto God , and conversed faithfully and lovingly with their acquaintances : of the greatnesse of whose spirit I was far enough short . Thus I , delighted with the disease of the flesh , and with the deadly sweetnesse of it , drew my shackles along with me , much afraid to have them knockt off : and as if my wound had been too hard rub'd by it , I put backe his good perswasions , as it were the hand of one that would unchaine me .

2. Moreover , even by mee did the Serpent speake unto Alipius , preparing and laying by my tongue , most pleasurable snares in his way , in which his honest and yet free feet , might be intangled . For when as hee much admired at me , ( whom he slightly esteemed not of ) for sticking so fast in the birdlime of that pleasure , as resolutely to affirme , ( so oft as wee had speech about it ) that I could by no meanes 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 deale of difference betwixt the pleasure which hee had tryed by stealth and snatches , ( which he scarce now remembred , 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 contemne that course of living : even he beganne to desire to be married ; not as if overcome with the lust of so poore a pleasure , as all out of a curiosity : for hee desired , as hee 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 clogge , stood amazed at my thraldome ; and out of that amazement , hee 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 hee 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 conjugall 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 custome of satisfying an insatiable lust ; but him , that was hereafter to be inslaved , did an admiration skrew up to it . In this case we continued , untill thou , O most high , not forsaking our lowlinesse , having compassion of us that stood in neede of it , didst at length fetch us off , by admirable and secret devices .

CHAP. 13. Augustine layes out for a Wife .

1. AND much adoe there was to get mee a Wife : Now went I a wooing , and then was the Wench promised mee : my Mother taking most paines to beat the bargaine : her purpose in it being , that when I were married once , * * See what we have before noted , pag. 36. in the margent . the wholsome water of Baptisme might cleanse me , ( towards which she much rejoyced to see mee daily fitting my selfe ; ) observing , that all her owne desires , and thy promises , were to be fulfilled in my imbracing of the Faith . At which time verily , both by mine owne intreaties , and her desires ( and that with strong cryes of our hearts ) did we daily begge of thee , that thou wouldest vouchsafe by some vision to discover something unto her concerning my future marriage , but thou wouldest never doe it .

2. Yet saw shee indeed certaine vaine and phantasticall overtures , such as the earnestnesse of her spirit , so busied about this matter , drew together . These she told me of ; not yet with that confidence she was wont , when thy selfe 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 expresse ) easily enough discern how much difference there was betwixt thy Revelations , and the dreames of her owne spirit . Yet went wee forward earnestly , and the parents good-will was asked ; but the Maid wanted two yeeres 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 wee 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 sequestring our selves from company , to live retiredly : and to lay this ground for our retirememt , that what stocke every man was able to make , wee should put together , and make one houshold of al : that through the plaine-dealing of a common friendship , one thing should not be this mans , and another thing that mans ; but what stocke should be made up out of every mans particular , should in the whole belong unto the interest of every single person , and all together , unto all in generall . It seemed to us , that there might neere be some ten persons in this kinde of Academy : some of which were very rich men ; and Romanianus especially , our Townes-man ( from his Childehood a very familiar friend of mine ) whom the hot pursuit of his businesse had brought up to * * Quem tunc graves aestus negotiorum suorum ad Comitatum attraxerant . This the former Translator turnes , That place of our residence . The man had ill lucke to misse at every hard place . He helpe him . Comitatus was like the place where our Termes be kept : the Imperiall Chamber at Spires in Germany , may rightly be called Comitatus : The Emperours appointed it in any good Towne where they pleased , though themselves were not there : and at this time ( for these parts ) it was at Millan . So plainely sayes Possidonius in the life of Saint Augustine . Comitatus is the place whither subiects repaire for the dispateh of such businesse , as depends upon the Kings Courts of Iustice . London is our Comitatus , the Kings Chamber , for the South ; Yorke for the North. This word is familiar to the Civill Lawyers . See the eighth and ninth Canons of the Councell of Sardica . Court : who was most earnest of all the rest for this project : and therin 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 downe , that two Officers should bee yeerely chosen , for the making of necessary provisions , whilest the rest were quiet . But so soone as we beganne 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 peeces in our hands , was utterly dasht and cast aside . Thence return'd we again to our old sighings , and gronings , and wandrings , and to our former following those broad and beaten Mat. 7. 13. wayes of the world : for that many thoughts were in our heart , but thy counsaile standeth Psal. 33. 11 for ever . Out of which counsaile didst thou deride ours , and laid the ground-worke for thine owne ; purposing to give us Psal. 145. meat in due season , and to open thy hand , and to fill our soules with thy blessing .

CHAP. 15. His old Concubine goes away from him , and he gets another .

1. MY sinnes in the meane time were multiplyed , and that Mistris of mine which was wont to be my bedfellow , ( the hinderer as it were of my marriage ) being pluckt away from my side , my heart cleaving unto her , was broken by this meanes , and wounded , yea and blood drawne of it . Home againe went shee into Affrike , ( vowing vnto * * A Vow of Chastity , sayes 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 Nunnes , than such as vow upon remorse of conscience , as this whoore did . But this was a private Vow yet , ( which God knowes how long she kept ) and no formall Nunnery Vow ; she carried not her portion into the Nunnery with her . Money is of the substance of the Nunnes Vow now-a dayes , Chastity is but a formality . She vowes , not to know a man ; but her money does not so ; the Friers may know that . The Primitives admitted no Nunnes but pure Virgins : and if ever it could be proved , she had plaid false before her Admission , she was canonically to be put out of the House . Any crackt Chamber-maid will make as good a Nunne as the best now-a daies . Could Nunnes keepe their Vow , I would never speake against their Order . thee never to know man more ) leaving a Bastard sonne with mee , 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 yeeres 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 soule 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 custome , continued from thence forward , till my advancement into the kingdome of marriage ; nor was that wound of mine as yet cured , which had bin 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 soule .

1. PRaise be unto thee , glory be unto thee , O Fountain of mercies . I became more miserable , and thou neerer unto me . Thy right hand was ready by and by to plucke me out of the mire , and to wash mee throughly , but I knew not yet of it : nor did any thing call mee backe from that deeper gulfe of carnall pleasures , but onely the feare of death , and of thy judgement to come ; which , although divers opinions I conceived of it , yet never went it utterly out of my breast . I disputed in those dayes with my friends Alipius and Nebridius , concerning The ends of Good and Evill : determining , that Epicurus in my judgement should have worne the Garland , had I not verily beleeved that there remained a life for the soule after the body was dead ; and those * * Et tractus meritorum . This the Popish Translator turnes , And that which Merits do import . Meere non sense . And notes in his margent , 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 . Hee ta●k● before of the last Iudgement , and here he talkes of the places of punishment or reward , which Epicurus Philosophy knew nothing of . If he pleases to looke his Dicticnary , he shall finde Tractus to signifie a Region or Countrey . He alludes to other Philosophers beleeving of the severall Regions of Hell and Elysium , which were both under the earth , but distinguisht into severall Quarters or Regions . Tractus is the Accusative case plurall . Regions where severall deservings were rewarded , which Epicurus would not beleeve .

2. And I put the question , That suppose we were to be immortall , and were to live in perpetuall enjoyment of bodily pleasure , and that without feare of losing , why should wee not then be fully happy , & wherfore should we seeke 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 bee imbraced for its owne sake ) which the eye of the flesh cannot kenne , it being onely by the inner man to be discerned . Nor did I consider , wretch that I was , out of what veine it flowed , that even these conceipts , ( 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 carnall pleasures beside , I enjoyed . Which friends verily I loved for their own sakes , and I found my selfe to be in like manner beloved of them againe .

3. Out upon these intricate wayes ! Woe unto that and acious soule of mine , which hoped , that had it forsaken thee , it should have had some better thing ! Turned it hath , and turned againe , upon backe , sides , and belly , yet found all places to be hard ; and that thou art her Rest only . And behold , thou art neere at hand ; and from our wretched errours thou deliveredst us , and settledst us in thine owne way , and doest comfort , and say thus unto us : Runne on , I will carry you : yea , I will bring you to your journies end , and there also will I carry you .

SAINT AVGVSTINES Confessions . THE SEVENTH BOOKT .

CHAP. 1. How rejecting corporeall Images , he began to know God to be incorporeall .

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 yeeres , so much the fouler in vanity , who could not imagine any other kinde 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 beganne to heare any thing of Wisedome , I alwaies avoided that : and I rejoyced to have found thus much in the faith of our spirituall Mother , thy Catholike Church . But what else I should thinke thee to be , I knew not . And I being but a man , ( and so meane a man too ) yet set I my selfe to beleeve thee to be the soveraigne and onely-true God : and that thou wert incorruptible , and inviolable , and unchangeable , with all the powers of my soule did I beleeve : because not knowing how nor which way , yet most plainely did I behold , and very sure I was , That that which may bee corrupted , must needs be worse than that which cannot be corrupted ; and that which cannot be violated , did I without any sticking at , preferre 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 cryed out upon all my former phantasmes ; and with one blow I laid about mee , to beat away all that sluttering troope of uncleane fancies , from the eye of my mind . And loe , being yet scarce put off by the space of the twinckling 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 corporeall 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 bee nothing unto me ; yea altogether nothing , not so much as an emptinesse verily : just as if a body were taken out of it's place , and the place should remaine empty of any body at all , either earthly , or watery , or ayery and heavenly ; but should remaine a void place , as it were a spacious nothing .

3. I therefore being thus grosse-hearted , not conspicuous so much as to my very selfe ; whatsoever was not stretched out over certaine spaces , nor diffused abroad , nor amassed up into bulke , nor swelled into bredth , or which did not or could not receive some of these dimensions , I thought to be a just nothing : For such formes 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 a This Philosophical word , the former Translator turnes , This Action of my minde . Short of the sense . Saint Augustine alludes to that in Philosophy , That all naturall bodies to make themselves perceived by the sense , doe send and beame out from them , some figure , Image , &c. by which the sense may app●hend them : which figure or shape striking upon the sense , provokes it , and so makes it take actuall notice of us proper object . And this spirituall figure representing a reall object , which these bodies send out ; doe the Philosophers call their Intention . So that Austens 〈◊〉 fancying the like Images , he cals it the intention of his minds . Intention of mine , by which I formed those Images , was not any such corporeall substance , which yet could not have formed them , had not it selfe beene some great thing . In like manner did I conceive thee , O thou Life of my life , to be some hugie corporeall substance , on every side piercing thorow 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 Ayre which is about the Earth , hindred not the light of the Sun from passing thorow 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 Ayre & Sea onely , but of the Earth too , to be at pleasure passable unto thee , yea easie 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 thinke of , and yet was this false too . For by this meanes should a greater part of the Earth have contained a larger portion of thee , and the lesse , a lesser : and then should all things in such sort have been full of thee , as that the body of an Elephant should containe so much more of thee than the body of a Sparrow , by how much that should be bigger than this , and take up more roome by it ; by which conceipt shouldest thou make thy parts present unto the severall 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 enlightned my darknesse .

CHAP. 2. Nebridius confutes the Manichees .

1. IT might have bin enough for me , Lord , to have opposed against those deceived and deceivers , those dumbe praters , ( therefore dumbe , because they founded not forth thy Word : ) That question might have serv'd the turne , which long agoe , whiles wee 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 darknesse , which the Manichees were wont to set in opposition against thee , would have done unto thee , hadst thou beene minded to fight with it ? For , had they answered , It would have done thee some hurt , then shouldst thou have bin subject to violence and corruption : but if they answered , It could do thee no hurt , then would there have beene no reason brought for thy fighting with it : especially for such a fighting , in which some certaine portion or member of thine , or some off-spring of thy substance should have been mingled with those contrary powers , those natures not created by thee ; by whom it should so farre have beene corrupted , and changed to the worse , that it should have beene turned from happinesse into misery , and should have stood in neede of some assistance , by which it must both be delivered and purged : and that this a a The other Tranlator renders it thus : And that this helpe must bee the Soule , which thy Word being free might succour . Succour a helpe ? A meere Bull and Non-sense ; which utterly loses the force and meaning of the Argument . Off-spring of thy substance was our soule ; which , being inthralled , 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 releeve : and yet that Word it selfe also bee corruptible , because it was the off-spring of one and the same substance .

2. Againe , should they affirme 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 affirme thee to bee corruptible ; even that were most false , and to be abhorred at the first hearing . This Argument therefore of Nebridius verily had beene enough against those , who deserved wholly to bee spised out of my over-charged stomake ; 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. BVt I as yet , although I both said and thought most confidently , that thou our Lord God ( who madest not only our soules , but our bodies ; and not onely both soules and bodies , but Vs all , and all things else beside ) wert neither to bee corrupted or altered one way or other , yet understood I not hitherto , What should be the cause of evill . And yet what-ever it were , I perceived I ought in that sense to inquire after it , that I might not be constrained to beleeve that the incommutable GOD could be altered by it left my selfe should bee made the thing that I desired to seeke After this therefore I inquired with more security , being very certaine that the Manichees Tenet ( whom I dissented from with my whole heart ) was no way true : for that I discovered them , whilest they enquired after evill , to be most full of maliciousnesse ; they thinking that thy substance did rather suffer ill than their owne commit evill . Whereupon I applyed my industrie to understand the truth of what I had heard , how that Free-will a a Here flyes my Popish Translator out upon Mr. Calvine , for teaching Gods Decree and purpose by with-holding of his Grace , to be the Causes of Sinne and Damnation . Verily Mr. Calvine is wronged that way : But this being an Arminian Controversie , 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 Iudgement , that we suffered ill . But I was not able cleerely to discerne it .

2. Endevouring therefore to draw the eye of my soule out of that pit , I was againe plunged into it ; and endevouring 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 sinne , as I perceived presently . But what I did against my will , that seemed I to suffer rather , than to doe ; That judged I not to be my fault , but my punishment ; whereby , I holding thee most just , quickly confessed my selfe not to bee unjustly punished .

3. But I objected to my selfe againe : Who made me ? Did not my GOD , who is not onely good , but Goodnesse it selfe ? Whence then came it that I can both will and nill evill things , that there might be cause found why I should be justly punisht for it ? Who was it that set this freedome in me , that ingrafted into my stemme this Cyon of bitternesse , seeing I was wholly made up by my most sweet God ? If the Divell were the Author , whence is that same Divell ? And if he himselfe b b Here the Popish Translator commits a most negligent and grosse mistake , as if the soule of man had of a pure Angell , turn'd to a Divell . Saint Augustine speakes not of the Soules turning Divell , but of him that was once created a good Angell . by his own perverse will , of a good Angell became a Divell , whence then proceeded that perverse will in him , whereby he was made a Divell , seeing that the whole nature of Angels was made good , by that most good Creator ? And by such thoughts as these was I againe cast down and overwhelmed : yet not so farre brought downe was I as the Hell of that Errour , ( where no man shall confesse unto thee ) namely , that thou shouldst be rather thought to suffer ill , than man to doe ill .

CHAP. 4. God cannot be compelled .

1. IN this sort did I endevour now to finde out the rest , as I had already found , that what was incorruptible , must needs bee better than that which was corruptible : and THEE therefore , whatsoever thou wert , did I acknowledge to bee incorruptible . For never yet soule was , nor ever shall bee able to thinke upon any thing which may be better than thou , who art the soveraigne and the best Good . But whereas most truely and certainely , that which is incorruptible , is to be preferred before what is corruptible , ( like as I did then preferre it ) I might very well have reached so high in my thoughts , as something that should bee better than my God , hadst not thou beene incorruptible . Where therefore I saw , that incorruptible ought to bee preferred before corruptible , there ought I to have sought out thee , and there to observe Whence evill should come ; that is , even whence corruption comes ; by which thy substance can by no meanes be infected .

2. For Corruption does no waies infect our God ; by no will , by no necessity , by no unlookt ▪ for chance : because he is God , and what he wils , is good ; and he himselfe 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 thy selfe greater than thy selfe . For the Will and Power of God , is God himselfe . And what chance can surprize thee unlookt for , who knowest all things . Nor is there any nature of things , but thou knowest it . And what should wee 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. Hee pursues his enquirie after the root of sinne .

1. AND I sought , Whence Evill should be , and I sought ill : nor did I see that evill which was in this very enquirie of mine . I set now before the eyes of my spirit , the whole Creation , and whatsoever I could discerne of it ; as the Sea , the Earth , the Ayre , the Starres , the Trees , the mortall Creatures ; yea and what-ever else in it wee doe not see ; as the Firmament of the heaven ; all the Angels moreover , and all the spirituall inhabitants thereof . But yet as if all these had beene bodies , did my fancy dispose of them in such and such places , and I made one great Masse of all thy Creatures , distinguished by their severall kindes of bodies ; both those that were Bodies indeed , or which my selfe had feyned instead of Spirits . And this Masse I made hugie enough , not yet so great as in it selfe it was , ( which I could not come to the knowledge of ) but as bigge as I thought convenient , yet every way finite . But thee , O Lord , I imagined on every part environing and pen●trating it , though every way infinite : As if there were supposed to bee a Sea , which every where , and on every side , by a most unmeasurable infinitenesse , should bee onely a Sea ; and that Sea should containe in it some hugie Sponge , but yet finite ; which Sponge must needs bee every where and on every side filled with that unmeasurable Sea : So thought I thy whole Creation to bee in it selfe 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 himselfe good , created all them good ; and see how he environeth and full-fils them all .

2. Where is Evill then , and from whence , and how crept it in hither ? What is the roote , and what the seed of it ? Or hath it at all no being ? Why then doe wee feare and beware of that which hath no being ? Or if we feare it in vaine , then surely is that feare evill , which in vaine so gores and torments the soule . Yea , and so much a greater evill , by how much that wants of being any thing , which wee stand in feare of , and yet doe feare . Therefore is there some evill thing which we feare , or else the very act of fearing is evill . Whence is evill 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 evill ? Or , of what did God make it ? Was there any matter evill , and as God formed and ordered it , did he leave any thing in it , which hee did not convert 〈◊〉〈◊〉 ? But why did he so ? Was ● not able so to turne and chan●e the whole lumpe , that no evill 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 it selfe against His will ? Or if that evill matter had beene so from eternity , why suffered hee 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 hee were suddenly pleased now to goe about some worke , this rather should the Omnipotent have done , have caused ( namely ) that this evill matter should not at all have beene , and that hee himselfe should have beene alone that soveraigne and infinite Good ●● Or if it had not beene good 〈…〉 who was good , should 〈…〉 and create something also that were not good ; then , that evill matter being first taken away , and brought unto nothing , should he immediately have taken order for some good matter , whereof hee might create all things . For he should not bee omnipotent , if he were not able to create something that were good of it selfe , unlesse hee were assisted by that matter which himselfe had not created . These thoughts tossed I up and downe in my miserable heart , overcharged with biting Cares , through the feare 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 a Here the Popish Translater grossely playes the Papist , purposely wresting the sense , thus ; Yet did the beliefe of the Catholike Church , concerning thy Christ , sticke fast in me . As if Saint Augustine had held this Popish implicite faith , To beleeve as the Church beleeves , had beene enough . There is much difference betwixt a mans cleere and explicite knowledge of what he beleeves in Christ , and a blinde implicite beliefe as the Church beleeves , when he knowes not what the Church beleeves . firmly continue in my heart , though in divers particulars verily , not yet throughly perfected , and swarving from the right Rule of Doctrine ; yet did not my minde utterly leave it off , but every day tooke in more and more of it .

CHAP. 6. Divinations made by the Mathematicians , are vaine .

1. BY this time also had I rejected those deceitfull Divinations , and impious dotages of the Astrologers . Let thine owne mercies , out of the most inward bowels of my soule , consesse unto thee for this , O my God . For thou , thou altogether ( for who else is it that cals us backe from the death of all errours , but even that Life , which knowes not how to dye ; and that wisedome which enlightens those mindes that need it , it selfe 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 stiffe opinion of mine , by which I struggled with Vindicianus , a a See the 3. Chap. of the 4. Booke . that sharp-sighted old man , and with Nebridius that admirable-spirited ●ong man : the first vehemently affirming , and the latter often though with some doubtfulnesse ) saying , That there was no Art whereby things to come , might be foreseene : but that ●ens conjectures had oftentimes the helpe of Fortune ; and that ●● talking many things , something to come was oft-times per●hance for spoken of ; the parties that spake , little knowing of it ; but stumbling now and then upon the right , by their not saying nothing .

2. Thou therfore providedst a friendly man for me , and hee 〈…〉 consulter with the Astrologers : yet not throughly called in those Arts , but ( as I ●● ) a curious consulter with ●●● ; and one that knew something , which hee had heard of his Father , as hee said ; which , how farre it might prevaile to overthrow the opinion of that Art , hee knew not . This man therefore , Firminus by name , having beene finely bred , and well taught ; asking my advice , as a deare friend of his , concerning divers affaires of his owne , which his worldly hopes were big swolne withall ; and what I conjectured of him by his Constellations , as they call them : and I , who now beganne 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 minde : but told him withall , that I was even almost perswaded in my heart , that these were but vaine and ridiculous follies .

3. He thereupon up and , told me , how his Father had beene yet curious after such Bookes , and how he had a friend as earnest as himselfe at them , who with joyne study and conference were hot upon these toyes , by the fire of their hearty affections , insomuch that they would observe even the very minutes of the bringing forth of yong , of those dumbe creatures which they kept about their Houses , and made observations withall of the position of the heavens at those minutes , to the intent to gather experiments of this Art , as it were . Hee said moreover , how he had heard of his Father , that what time as his Mother was big with him the said Firminus , a certaine maid-servant of that friend of his Fathers , was big with child also , which her Master could not bee ignorant of , who tooke care with most diligent examination to get knowledge even of the ●ittering of his very Bitches : And how it so fell out , that when one for his Wife , and the other for his servant , with the carefullest observation , reckoned the daies , yea , the houres ; nay , the very least particles of the houres , that both of them were brought to bed at the same instant ; insomuch that both of them were constrained to allow the very selfe-same constellations , even to the very same minutes , he for his sonnes birth , and the other for his little servant . For so soone 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 soone as they had notice of what was borne , which they could easily procure to have instant notice of , as being in their owne kingdome : and that the messengers sent from one another , met with one another by the way , in such equall distance from either houses , that neither of the Calculators could observe no other position of the Starres or seconds of instances , than the other had done : and yet Firminus borne to a faire fortune in his parents house , ranne his course through the faire wayes of the world , throve well in riches , raised himselfe to honour : whereas that little servant , not able any way to free himselfe of the yoke of slavery he was borne unto , continued to serve his Masters : as himselfe told the story , who well enough knew him .

4. Vpon the hearing and beleeving of these things , for that such a man of credite had told them ; all that former resolute reluctancy of mine , fell quite to the ground . And first of all I endevoured to reclaime Firminus from that curiosity , by telling him , that for me , upon the inspection of his constellations , to foretell what shall truely happen to him , I ought verily first to have seene in them , how his parents had beene eminent persons among their neighbors , and that be had beene descended of a noble Family in his owne Citie , that hee 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 askt me to tell him his true Fortune ; I ought on the other side to have seeue in them , the basenesse of his liuage , the slavishnesse of his condition , and those other particulars so much different , and so farre distant from the other Gentlemans . From , whence therefore it now came to passe , that looking upon the same constellations , I should reade so diverse fortunes , if I should speake the truth ; and if I should pronounce the same fortunes , I should lye falsely : thence did I also collect most certainely , That what-ever upon consideration of these constellations was foretold truely , was not spoke out of Art , but chance : and what-ever was delivered falsely , was not out of the unskilfulnesse of the Art , but out of the uncertainety of the chance .

5. Being thus entred into the businesse , and thinking with my selfe 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 withall , 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 Twinnes , who for the most part come out of the wombe so neere one to another , as that small distance of time betweene them ( how much force soever in the nature of things these fellowes avow it to have ; ) yet is it not posible 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 looke into , and pronounce the truth by them . Nor shall they ever tell truth : for then ; hee that had lookt upon the same figures , must have told the same Fortunes both of Esau and of Iacob ; whereas the same things no wayes happened to them both . Needes therefore must he have conjectured false : or if he had conjectured truely , hee must not have said the same things , whereas he looked upon the same figures . Had he therfore pronounced truely , it should have been by chance , and not by Art . For thou , O Lord most just , the Ruler of this Vniverse , even while they that aske the advice , and those that give it too , know not what they doe , workest by so hidden an instinct , as that whoever asked the Mathematicians advice , should heare such an answer as , out of the un●●●●chable bottome of thy just Iudgement , in respect of the hidden deservings of the soules , thou thinkest fit for him to heare . 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 enquirie after the Root of Evill .

1. ANd now , O my helper , hadst thou discharged me from those fetters : and presently enquired I whence Evill should be , but found no way out of my question . But thou sufferedst me not to be carried away from the Faith by any waves of those thoughts ; by which Faith I beleeved , 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 Sonne , our Lord , and thy holy Scriptures , which the Authority of thy Church should acknowledge a a Scripturis , quas Ecclesiae commendaret autoritas . Where Ecclesiae may be the dative Case : and then may it goe thus : Which Scriptures thy authority recommended unto the Church : as before hee said , lib. 6. cap. 5. See the place . Here the Popish Translator would needes give Authority to the Church to teach us what is Scripture . For that controversie , see our Preface . , thou hast laid out the way of mans salvation , to passe to that life which is to come after death . These grounds remaining safe and irremoveably settled in my minde , I with much anxiety sought , from what root the nature of Evill should proceed . What torments did my teeming heart then endure , and what throwes , O my God! yet even to them were thine eares open , and I knew it not : and when in silence I so vehemently enquired after it , those silent conditions of my soule , were strong cryes 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 eares of my most familiar friends ? And yet did I disclose the whole tumule of my soule , for which neither my time nor tongue had beene sufficient ? Yet did all of it ascend into thy hearing , which I roared out from the grones 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 owne eyes : for that was all turn'd inward , but I outward : nor was that confined to any place , but I bent my selfe to those things that are contained in places : but there found I no place to rest in , nor did those places so entertain mee , that I could say , It is enough , and 't is well : nor did they yet suffer me to turne back , where I might finde well-being enough . For to these things was I superiour , but inferiour to thee : and thou art that true joy of me thy Subject : and thou hast subjected under mee , those things which thou createdst below me .

3. And this was the true temper , and the middle Region of my safety , where I might remaine conformable to thine Image , and by serving thee , get the dominion over mine owne body . But when as I rose up proudly against thee , and when I ran upon my Lord with my necke , with the thick bosses of my Iob 15. 26. buckler ; then were these inferiour things made my over-matches , and kept me under , nor could I get either releasement or space of breathing . They ran on all sides by heapes and troopes upon mee , broad-looking on them ; but having in my thoghts these corporeall Images , they way-laid me as I turn'd backe , 〈◊〉 they should say unto mee ; 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 owne swelling was I set further off from thee ; yea , my cheekes , too big swolne , 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 pitie upon dust and ashes , and it was pleasing in thy sight to reforme my deformities : and by inward gallingsdidst thou startle me , that I shouldst become unquiet , till such time as it might bee assured unto my inward sight , that it was thou thy selfe . Thus , by the secret hand of thy medicining , was my swelling abated ; and that troubled and bedimmed eyesight of my soule , by the smart eye-salve of mine owne wholsome dolours , daily began more and more to be cleered .

CHAP. 9. What he found in some Bookes of the Platonists , agreeable to the Christian Doctrine .

1. AND thou being desirous first of all to shew 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 dwelt among men : thou procuredst for mee , by meanes of a certaine man , puft up with a most unreasonable pride , to see certaine Bookes of the a a This was likely to be the Booke of Amelius the Platonist , who hath indeed this beginning of S. Iohns Gospell : calling the Apostle a Barbarian . Euseb. in Praepara● . Evang. lib. 10. cap. 10. Clemens Alexandrinus said that Plato was Ex Hebraeis Philosophus . For hee learn'd many things in Egypt of the Iewes : and he and Aristotle had seene the Septuagints Translation . Niceras in Nazianzeni Orat. 24. tels that Plato first of all the Gentiles came to Christ preaching in Hell , beleeved , and was converted . Platonists , translated out of Greeke into Latine . And therein I read , not indeed in the selfe same words , but to the very same purpose , perswaded by many reasons , and of severall kinds , That b b Ioh. 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 darknesse , and the darknesse comprehended it not . And for that the soule of man , though it gives testimony of the light , yet it selfe is not that light ; but the Word of God is : for God is that true light that lighteth every man that commeth 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 hee came unto his owne , and his owne received him not : But as many as received him , to them gave hee power to become the sons of God , as many as beleeved 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 dwelt among us , did I not there reade . I found out in those Bookes , that it was many and divers waies said ; that the Sonne being in the forme 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 〈◊〉 himselfe of no reputa●●● , taking upon him the forme ●● a servant , and was made in 〈◊〉 likenesse of men , and was sound in fashion as a man , and humbled himselfe , and became obedient unto death , even the death of the Crosse . Wherefore God hath highty exalted him from the dead , and given him a name over every name , that at the name of Iesus every knee should bow , of things in heaven , and things in earth , and things under the earth . And that every tongue should confesse that Iesus Christ is Lord , to the glory of God the Father ; those Bookes have not .

3. But that thy onely begotten . Sonne , coeternall with thee , war before all times , and beyond all times remains unchangeable , and that of his fulnesse all soules receive what makes them blessed ; and that by participation of that wisedome which remaines in them , they are renewed , that they may be made wise , is there . But that he in due time dyed for the wicked ; and that thou sparedst not thine onely Sonne , 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 meeke and lowly i●heart : and the meeke he directeth in Iudgement , and such as be mild he teacheth his waies , beholding our humility and labour , and forgiving us all our sinnes . But such as are puft up with the high straine of a sublimer learning , heare not him saying unto them , Learne of mee , for I am meeke and lowly inheart , Mat. 11. 29 and you shall finde rest to your soules . And , If they know Rom. 1. 21 , 22 , 23. God , yet they glorifie him not as God , nor give thankes unto ●●● , but waxe vaine in their imaginations ; and their foolish heart is darkned ; and professing that they were wise , they became fooles .

4. And there also did I read , that they had changed the glory of thy incorruptible nature into Idols , and divers shapes , into the likenesse of the image of corruptible man , and birds , and beasts , and Serpents ; yea verily into that Egyptian foode , for which Esau lost his birth-right ; Gen. 25. for that that people , which was thy first-borne , worshipped the head of a foure-footed Beast instead of thee , turning in their heart backe towards Egypt ; and bowing thy Image ( their owne soule ) before the image of a Calfe 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 Iacob , that the elder brother should serve the yonger : and thou hast called the Gentiles into thine inheritance .

5. And I my selfe 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 Bookes came from thence . But I set not my minde towards the Idols of Egypt , which they made of thy gold ; even they who changed the truth of God into a lye ; and Rom. 1. 25. worshipped and served the creature more than the Creator .

CHAP. 10. Divine things are more cleerely discovered unto him .

1. ANd being upon this admonished to returne to my selfe , I entred even into mine owne inwards , thou being my Leader : and able I was to do it , for thou wert now become my helper . Into my selfe I went , and with the eye of my soule ( such as it was ) I discovered over the same eye of my soule , over my minde , the unchangeable light of the Lord . Not this , vulgar light , which all flesh may looke upon ; nor yet another greater of the same kinde ; as if this should much and much more cleerely , and with its greatnesse take up all the roome . This light was none of that , but another , yea cleane another from all these . Nor was it in that manner above my soule , as Oyle is upon water , nor yet as the heaven is above the earth : but superiour to my soule , because it made me ; and I was inferiour to it , because I was made by it He that knowes what Truth is , knowes what that light is ; and he that knowes it , knowes eternity . Charity knowes it .

2. O eternall Truth ! and true Charity ! and deare eternity ! Thou art my God , to thee doe I sigh night and day . Thee when I first saw , thou liftedst ine up , that I might see there was something which I might see ; and that yet it was not I that did see . And thou diddest beat backe the infirmity of my owne sight , darting thy beames of light upon me most strongly , and I trembled both with love and horrour : and I perceived my selfe to be far off from thee , in the Region of utter Vnlikenesse , 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 mee . And I learned thereupon , That thou with rebukes hast corrected Psal. 39. 11 me for iniquity , thou madest my soule to consume away like a moath . And I said ; Is Truth therefore nothing at all , seeing it is neither diffused by infinite spaces of places , nor by finite ? But thou cryedst to mee from afarre 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 cleerely to be seene 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 truely hath a being , which remaines unchangeably . It is good then for mee to Psal. 73. 28. hold fast unto God : for if I remaine not in him , I shall never bee able to doe it in my selfe : whereas he remaining in himselfe , reneweth all things . And Psal. 26. 1. thou art my Lord , neither doest thou stand in need of my goodnesse .

CHAP. 12. All that is , is good .

1. ANd manifested unto me it was , that even those things bee good , which yet are corruptible ; which , were they soveraignely good , could never be corrupted : because if soveraignely good they were , they must needes bee incorruptible : and if they held no goodnesse in them at all , neither should they have any thing in them to bee corrupted . For corruption hurts every thing , but unlesse it could diminish their goodnes , it could not hurt . Either therefore corruption does at all no hurt ( which cannot be ; ) or , which is most certaine , all which is corrupted , is deptived of its goodnesse . If things then shall bee deprived of all their goodnesse , they shall have at all no being . For if they shall still bee , and shall not bee at all corrupted , they shall thereby become better , because they remaine ever incorruptibly .

2. What more absurd now , than to affirme those things that have lost all their goodnesse , to be made the better by it ? Therfore , whenever they shall be deprived of all their goodnesse , they shall also lose all their being . So long therefore as they are , they are good : therefore whatsoever are , are good . That Evill then 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 chiefe sorts of good ; or else should it bee some corruptible substance ; which unlesse it were some way or other good , it could not be corrupted . I perceived therefore , and it was made plaine 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 equall , therefore are they all good in generall , 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 evill : yea , not onely in respect of thee , but also not in respect of thy Creatures in generall ; because there is not any thing which is without thee , which hath power to breake in , or discompose that Order which thou hast settled . But in some particulars of thy Creatures , for that some things there bee , which so well agree not with some other things , they are conceived to be evill : whereas those very things sute well enough with some other things , and are good ; yea , and in themselves good . And all these things which doe not mutually agree one with another , doe yet sute well enough with this inferiour part , which we cal Earth ; which hath such a cloudy and windie Region of Ayre 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 onely for these ought I praise thee 〈◊〉 that thou art to be praised , 〈◊〉 things of the 〈◊〉 doe 〈◊〉 Dragons , and all 〈…〉 Haile Snow , ●ee , and 〈◊〉 Wind , which fulful thy 〈◊〉 Mountaines , and all 〈◊〉 , fruitfull Trees , and all Cedars , Beasts , and all Cattell ; creeping things , and flying Fowles ; Kings of the Earth , and all people ; Princes , and all Iudges of the Land : Yong 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 , Sunne and Moone , all the Starres 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 superiour by themselves , I resolved upon in my bettered judgement .

CHAP. 14. To a sober minde , none of Gods 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 my selfe was , when as many things which thou hadst made , did not like me . And because my soule durst not take distaste at my God , it would not suffer that ought should bee accounted thine , which displeased it . Hence fell it upon the opinion of two substances , and no rest did it take , but talkt idlie . And turning from thence , it fancied a God to it selfe , which tooke up infinite measures of all places ; and him did it thinke to be thee ; and him it placed in its heart : so that it became once againe the Temple of its own Idoll , 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 bee quieted a little within my selfe , and my mad Fit was got asleepe : 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 falshood 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 farre forth as they have a being ; nor is there any falshood , unlesse when a thing is thought to bee , which is not . And I marked how that all things did agree respectively , not to their places onely , but to their seasons also : And that thou , who onely art eternall ; didst not beginne to worke after innumerable spaces of times spent ; for that all spaces of times , both those which are passed already , and those which are to passe hereafter ; should neither goe 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 tryed it to bee no wonder , that the same bread is lothsome to a distempered palate , which is pleasant to a sound one : and that to sore eyes that light is offensive , which to the cleere is delightfull : and that thy Iustice gives disgust unto the wicked : yet not so much but the Viper and smallest vermine , which thou hast created good , but are fit enough to these inferiour 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 superiour Creatures , by how neerer resembling thee . And I enquired what this same Iniquity should be : But I found it not to bee a substance , but a swarving meerely of the will , crookt quite away from thee , O God , ( who art the supreme substance ) towards these lower things ; which casts abroad its inward corruption , and swels outwardly .

CHAP. 17. What things hinder us of Gods knowledge .

1. AND I wondred not a little , that I was now come to love thee , and no Phantasme instead of thee : nor did I delay to enjoy my God , but was ravisht to thee by thine owne beauty ; and yet by and by I violently fell off againe , even by mine owne weight : rushing with sorrow enough upon these inferiour things . This weight I spake of , was my old fleshly customes . 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 partie fit to cleave unto thee : for that the body which is corrupted , presseth downe the soule , and Wisd. 9. 15. the earthly tabernable weigheth downe the minde that museth upon many things . And most certaine I was , that thy invisible workes from the creation of Rom. 1. 20. the world are cleerely seene , being understood by the things that are made , even thy eternall power and Godhead .

2. a a The Popish Translator notes in his Margent , An high discourse : and so it is indeed ; too high for his reach : for he understands it not . Js a poore peece of philosophy so high with him ? He would same have that thought to be mystery , which he makes non-sense . For studying now , by what reasons to make good the beauty of corporeall things , eyther celestiall or terrestriall : and what proofe I had at hand , solidly to passe sentence upon these mutable things , in pronouncing ; This ought 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 b See the beginning of Chap. 10. of mine . And thus by degrees , passing from bodies , to the soule , which makes use of the senses of the body to perceive by : and from thence to its c 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 chiefe power of their soule , by which they iudge of what ever corcernes the Beyond Fancy they cannot goe . inner faculties , unto which the senses of the body are to represent their outward objects ; and so forward , as farre as the irrationall creatures are able to goe . Thence againe passed I on to the Reasoning facultie , unto which whatever is received from the senses of the body , is referred to bee judged .

2. This also finding it selfe to be variable in me , betooke it selfe towards its owne understanding ; drawing away my thoughts from my old fleshly custome , and withdrawing it selfe from those confused multitudes of phantasies , 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 cryed out , that what was unchangeable , was to be preferred before what was changeable , by which it had come to know that unchangeable . Which , unlesse by some meanes or other it had knowne , 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 twinckling eye-sight . 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 fixe mine eye long upon them : but my infirmity being beaten backe againe , I was turned to my wonted 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 smelt ; which as yet I was not able to eate of .

CHAP. 18. Onely Christ is the way to Salvation .

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

CHAP. 19. What he thought of Christs incarnation .

1. BVt I had before farre other thoughts : conceiving onely of my Lord Christ , as of a man of excellent wisedome , whom no man could bee equalled unto ; and in this regard especially , for that being so wonderfully borne of a Virgine , ( giving us an example how to contemne 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 a Scripta trade rentur . Here the Popish Translator , ( a● every where hee do●● ) takes occasion to diminish the authority of the Scripture : noting , that it came to us by tradition . It did so : but not onely so : we have history also for every booke of it : and it selfe brings light with it to shew it selfe by : as by the light of the sunne we see and know the Sunne . Have Popish Traditions eyther of these two proofes ? come to us being written of him , how that he did eate , and drinke , and sleepe , and walkt , and rejoyced in spirit , and was heavy , and preached : that , flesh alone did not cleave unto thy Word , but our humane soule and minde also with it . Every body knowes thus much , that knoweth the unchangeablenesse of thy Word : which I my selfe now knew , ( as well as I could ) nor did I at all make any doubt of it . For , for him to move the limbes of his body by his will , and other-whiles not to move them ; now to be stirred by some affection , and at another time not to bee affected ; now to deliver wise sentences , and another while to keepe silence : all these be properties of a soule 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 lye , nor should there be left at all in those Bookes any safenesse of Faith for mankinde .

2. Because therefore none but Truths are there written , I even then acknowledged a perfect man to bee in Christ . Not the body of a man onely , a sensitive soule without a rationall , but a very man , whom , not onely for his being a person b b Now is he falne from the Manichees , who held Christ not to have a true , but a fantastical body or person onely : and to have excellent gifts of nature , but no truth of humane nature . of Truth , but for a certaine extraordinary excellency of humane nature that was in him , I judged worthy to be preferred before all other men . As for Alipius , hee imagined the Catholikes to have beleeved , God to be so cloathed with flesh , that besides God and flesh , there was no soule at all in Christ , and that they had preached there was no soule of man in him . And because hee was verily perswaded , that those Actions which were recorded of him , could not bee performed but by a vitall and a rationall Creature , he was the slower therefore in moving towards the Christian Faith . But understanding afterwards , that this was the errour of the Apollinarian Heretikes , hee was better pleased with the Catholike faith , and better complyed with it . But something later it was , I confesse , ere I learned , how in this sentence , The Word was made flesh , the Catholike Truth could be cleered of the heresie of Photinus . For , the confuting of the Heretikes , 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 bee made manifest among the weake .

CHAP. 20. Of divers Bookes of the Platonists .

1. BVt having read as then these Bookes of the Platonists , having once gotten the hint from them , and falling upon the search of incorporeall 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 backe againe , I perceived , how that the darknesse of mine own mind was it which so hindred my contemplation , as that I was not suffered to bee certaine , That thou were both infinite , and yet not diffused over finite and infinite places : and that thou art truely 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 firme demonstration , that they are . Of these things I was certaine enough , yet too too weake to comprehend thee . I prated altogether like a skilfull Fellow ; but had I not sought thy way in Christ our Saviour , I had not proved a 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 skilfull man , but a lost man . For now ( forsooth ) I beganne to be desirous to seeme wise ; full of mine owne punishment , yet could not weepe for it , but became more and more puffed up with my knowledge .

2. For where was that charity that should build mee up from that foundation of humility , which is in Christ Iesus ? or when would these bookes have taught me that ? Yet upon these , I beleeve it was , thy pleasure that I should first fall , before . I tooke thy Scriptures into my consideration ; that I might print in memory , how far those Bookes wrought upon my affections : and that when afterwards I should come to bee made tractable by thy Bookes , ( thine own fingers undertaking the cure of me , and my wounds dressed ) I might discerne at last and distinguish , how maine a difference there was betwixt Presumption and Confession ; betwixt those that saw whither they were to goe , but knew nothing of the way ; and that path which leades unto that blessed Countrey , not to be lookt upon onely , but dwelt in . For had I first been brought up in thy holy Scriptures , and in the familiar use of them , thy selfe had grown sweet unto me , and falne upon these Philosophicall volumes afterwards ; they might eyther have withdrawne me from the sollid ground of piety , or if I had stood firme in that wholsome disposition which I had there tasted , I might perchance have thought , that a man , even out of these Platonike bookes , might have gotten the same , had he studied them onely .

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 stile of thy Spirit : and upon the Apostle Paul above all the rest . Whereupon those difficulties quite vanished away , in which hee sometimes seemed unto mee to contradict himselfe , 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 rejoyce 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 onely which hee 1 Cor. 4. 7. does see , but also that which he may see . For what hath hee , which hee hath not received ? Yea , both that hee may be put in minde not onely to see thee , who art ever the same , but that he may be made strong , to hold thee : and that he who from a farre off is not able to see his way , may yet walke 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 doe with that other Law in his members , Rom. 7. 22 23. which warres against the Law of his minde , 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 growne heavy upon us ●and we are justly delivered over unto that old Sinner , the President of death : for he hath wrought our will to become like his will , whereby he departed from thy Truth .

2. What shall wretched man doe ? who shall deliver him from Rom. 7. 24 the body of this death ? but only thy Grace , through Iesus Christ our Lord , whom thou hast begotten coeternall to thy selfe , and possessedst in the beginning Pro. 8. 22. of thy waies : in whom the prince of this world found Ioh. 14. 30. nothing worthy of death ; yet kild he him ; whereby the hand-writing was blotted out , which Col. 2. 14. was contrary to us . None of all this doe these Platonike writings containe . Those leaves can shew nothing of this face of peitie , those teares 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. soule waite upon God , seeing from him commeth my salvation ? For he is my God , and my salvation , my defence ; I shall not be greatly moved .

2. No man in those Bookes heares him calling , Come unto me all yee that labour : yea , Mar. 11. 28 29 , 25. they scorne to learne of him , because he is meeke 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 wilde top of a Mountaine a a He alludes to Deut. 32 49. to see the Land of Peace , and not to find the way thither ; and in vaine to travell through wayes unpassable , round about beset with these fugitive Spirits , forsakers of their God , lying in ambush with that Ring-leader of theirs , the Lion and the Dragon : and another thing to keep on the way that leades thither , which is guarded by the care of our heavenly Generall : where they exercise no robberies , that forsooke the heavenly Armie : which they abhorre as much as their very torment . These things did by wonderfull meanes sinke into my very bowels , when as I read that least of thy Apostles , and had considered 1 Cor. 15. 9 upon thy workes , and trembled . * ⁎ *

SAINT AVGVSTINES Confessions . THE EIGHTH BOOKE .

CHAP. 1. How being inflamed with the love of heavenly things , hee goeth to Simplicianus .

GIve me leave , O my God , with Thanksgiving , to remember , & confesse unto thee thine owne 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 heare of it , shall say , Blessed bee the Lord , both in Heaven and in Earth , great and wonderfull is his Name . Thy words had stucke fast even to the very roots of my heart , and I was hedged round about by Iob 1. 10. thee . Of the eternity of thy life I was now become certaine , though I had no more than seene it in a glasse , as it were , 1 Cor. 13. 12. darkely . 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 bee made more certaine of thee , but better assured in thee . As for mine owne temporall 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 himselfe ) I very Ioh. 14. 6. well liked oft but it i●ked me to follow him through those stre●ghts which he had passed .

2. Thous didst put into my minde , and it seemed good in mine owne eyes , to goe unto Simplicianus , who seemed to me a faithfull 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 . Hee was now growne into yeeres ; and by reason of so great an age , spent in so good a purpose as following of thy waies , he seemed to mee to have gained experience of many things , and to have beene taught many things ; and verily so hee had . Out of which skill of his , I desired him affoord mee some directions , ( making him acquainted with my heats ) which should be the readiest way for a man in my case , to walke in thy pathes . For , the Church I saw to full ; and one went this way , and another that way . But very unpleasent to mee it was , that I led the life of a wor●●ling : 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 doe ) to undergoe so heavy a bondage . For , in respect of thy sweetnesse , 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 himselfe then was .

3. But I being weake , made choice of the softer place : and because of this alone , was languishing I , tumbled up and downe in the rest ; yea I pined away with withering cares , because in other matters which I was unwilling to undergoe , I was constrained to accomodate my selfe to a married life , unto which I voluntarily stood inthralled . I had understood from the mouth of Truth it selfe , That there were some Eunuchs , which have made themselves Mat. 19. 12. Eunuchs for the Kingdome of Heavens sake : but let him receive this saying that is able . All those men verily are vaine , in whom the knowledge of God is not ; and who could not out of these things which seeme 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 kinde of wicked men , who knowing Rom. 1. 21. God , did not glorifie him as God , neither were thankefull : upon these also was I falne , but thy right hand sustained me , and delivering me out of their company , placedst mee where I might grow better : For thou hast said unto man , Behold , the Iob 28. 28 feare of the Lord is wisedome : and , be not desirous to seeme wise Pro. 3. 7. in thine owne eyes , because they who affirmed themselves to bee Rom. 1. 22 wise , became fooles . But I had now found that Pearle of price , Mat. 13. 46 which I ought to have bought , though I sold all that I had . But I was yet in a quandarie what to doe .

CHAP. 2. How Victorinus , the famous Orator , was converted .

1. VNto Simplicianus therfore I went , the Father a a The former Translator sayes , 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 Millan 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 Bish●pricke . at that time of Bishop Ambrose in his receiving of thy grace ; whom verily hee loved as his owne Father . To him I discovered the winding courses of my errour . But when I told him that I had read over certain Bookes of the Platonists , which Victorinus , sometimes Rhetoricke professor of Rome , ( who dyed a Christian , as I had heard ) had translated into Latine , hee much rejoyced over me , for that I had not falne upon any other Philosophers Writings , which use to bee full of fallacies and vaine deceits , after the rudiments of this Col. 2. 8. world : whereas in the Platonists , GOD and his WORD was many wayes insinuated . And the better to exhort me to Christs humility , ( hidden from the wise , and revealed to little Mat. 11. 25 ones ) he fell upon the mention of Victorinus , whom whilest he was at Rome hee had familiarly knowne : and of him hee told this Story , which I will not here conceale , seeing it affoords matter of much praise of thy grace , which ought to bee confessed unto thee .

2. Hee told mee , how this most learned old man , most skilfull in all the liberall 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 Ensigne of his so famous mastership , had ( which worldlings esteeme such an honour ) both deserved and obtained a Statuae b b Famous Souldiers , Common-wealths-men , and Schollers , were , for incourage met of others , thus honoured at Rome . in the Roman Forum : hee 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 gally-maufry of Gods , and of Anubis the barker , which had sometimes maintained the Bucklers against Neptune , Uenus , and Minerva c c Nep tune , Venus , and Minerva , were three of the Tutelar Gods of Rome , as Anubis ( worshipt in shape of a Dog ) was of Egypt : and the Romanes having conquered many Procinces , brought house their Gods , and worshipt 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 yeeres beene the Champion of , but now blushed not to become the childe of thy Christ , and an Infant at thy Font ; submitting his necke to the yoke of humility , and subduing his forehead to the ignominy of the Crosse .

3. O Lord , O Lord , which Psal. 144. 5 hast bowed the Heavens and come downe , touched the mountaines and they did smoke : by what means didst thou conveigh thy selfe into that mans breast ? He read ( as Simplicianus said ) the holy Scripture , most studiously sought after and searcht 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 beleeve it , nor will I ranke you among the Christians , unlesse I see you in the Church of Christ . Whereunto he smiling upon him , replyed , Is it the wals that makes Christians ? And this he often reiterated , that he was now a Christian : and Simplicianus making the same answer , the conceipt of the wals was as often returned . For he feared to offend his friends , which were proud Divell-worshippers , from the heighth of whose Babylonian dignity , as from the top of the Cedars of Libanus , which the Lord had not yet brought downe , he supposed a storme of ill-will would showre upon him .

4. But when once by reading and earnessnesse he had gathered strength , and that he feared to be denyed by Christ before his Angels , should he now Luk. 9. 26. be afraid to confesse him before men ; and that he appeared guilty to himselfe of a mighty crime , in being ashamed of the Sacraments of the humility of thy Word ; whereas he had not beene ashamed of the sacrilegious sacrifices of those proud divels ( of whose pride himselfe had beene an imitater ) he put on a confident face against vanity , and was ashamed not to confesse the truth : yea , all on the sudden , when Simplicianus thought nothing of it , he sayes unto him , ( as himselfe told me ) Come , let us goe to the Church , I resolve to be made a Christian . But he , not able to contain him selfe for joy , went along with him : where , so soone as he was instructed in the first mysteries of Religion , he not long after gave in his name , that he might bee regenerated by Baptisme : the Citie of Rome wondring , and the Church rejoycing . The proud beheld it , and were inraged ; guashing upon him with their teeth , and even pining away with envie at it . But the Lord God was the hope of his servant , who tooke no regard to vanities and lying madnesse .

5. To conclude , when the houre was come wherin he was to make profession of his faith , Here be divers particulars of the Primitive fashion , in this Story of Victorinus . First being converted , he was to take some well-knowne Christian , ( who was to bee his Godfather ) to goe with him to the Bishop : who upon notice of it , admitted him a Catechumenus , and gave him those sixe points of Catechisticall Doctrine , mentioned Heb. 6. 1 , 2. When the time of Baptisme drew neere , the yong Christian came to give in his heathen name , which was presently registred ; submitting himselfe to Examination . On the Eve , was be in a set forme , first , to renounce the Divell , and to pronounce , I confesse to thee , O Christ ; repeating the Creed with it , in the forme here recorded . The time for giving in their names , must he within the two first weekes of Lent : and the so lemne day to renounce upon , was Maunday Thursday . So bid●● be Councell of Laodicea , Can. 45. & 46. ( which at Rome it was the custome of those that were shortly to come unto thy Grace , to doe in a set forme of words , gotten by heart , and standing aloft upon a more eminent place , where they might well be seene of all the faithfull people ; ) there was an offer made , ( as hee said ) by the Priests unto Victorinus , that he might make his Profession more privately , as the custome was to offer that courtesie to some others , who were likely to be bashfull and fearefull at the matter : but he chose rather to professe his salvation in the presence of the holy Assembly . For whereas there was no salvation in that Rhetoricke which he had taught , and yet had hee made publike profession of that : how much lesse therefore ought he to dread that meeke flocke of thine , in the pronouncing of thy Word , who in the delivery of his owne wordes , had not feared the fullest audience of mad men ?

6. So soone therfore as he was mounted up aloft to make his profession , as the rest had done , and were to doe ; every one that knew him , whispered his Name one to another with the voice of congratulation . And who was there that did not knowe him ? and there ranne a soft whisper through all the mouths of the rejoycing multitude , Victorinus , Victorinus . Soone spake they of him with triumphing , for that they saw him ; and as quickly were they whisted againe , that they might now heare him . Hee pronounced alowd the true Faith with an excellent boldnesse , and every man would gladly have pluckt him to them into their very heart : yea greedily did they snatch him in , by loving of him , and rejoycing for him . These were the hands with which they snatcht him .

CHAP. 3. That God and his Angels doe rejoyce the more , at the conversion of a greater sinner .

1. GOod GOD ! what is that which is wrought in man , that he should more rejoyce at the salvation of such a soule as was in a desperate condition , and which hath beene delivered out of the greater danger , than if there had still beene conceived good hope of him , or whose danger had beene lesser ? Yea , even thou also , O most mercifull Father , doest more rejoyce over one sinner repenting , Luk. 15. 7. than over ninety and nine just persons , that need no repentance . And with much joyfulnesse doe we hearken so often as we heare it , how the lost sheepe is brought home againe , upon the Shepheards 5. shoulder rejoycing : and that the lost groat is put againe into thy Treasurie , her friends and neighbours rejoycing with the woman that had found it . Yea , and the joy conceived at the solemne Service of thy house , makes the teares come out of our eyes , when as the Parable of a a This Lesson out of S. Luke , was much in use in the Primitive Service Booke : and especially after that Puritane opinion of Novatus , who denyed all pardon or absolution to be given by a Priest , to any that committed a deadly sinne after baptisme . Which severity these Parables of S. Luke did so crosse , that the Ancients engraved the figure of a Shepheard with the lost Sheepe upon his shoulder , upon their Communion Cups , to shew how willing the Church was to receive Penitents to the Communion . See Tertul. l. de pudicitia , cap. 7. & cap. 10. the yonger sonne is read in it , how he was dead , but made alive againe ; he was lost , but found againe . For thou rejoycest 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 selfe-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 soule , when as it is more delighted to have either found or restored , those things which it loved , than if it ever had possest them ? yea , and other creatures beare witnesse hereunto ; and all things are full of testimonies still crying out , That so it is .

2. The Emperour triumpheth when hee is a Conquerour ; yet had hee never overcome , had hee not fought : and how much the more danger there was in the Battaile , so much the more rejoycing is there in the Triumph . The Storme tosses the Passengers , threatens Shippe-wracke , and every body waxes pale at his death approaching : but the Skie cleeres vp , and the Sea growes calme againe , and they are as much rejoyced as they were over-skared . A deare Friend of ours is sicke , and his blood-letting shewes the malignity of the disease : all that wish his good health , are thereupon sicke in minde with him . Hee proves well againe , though not able to walke up and down so strongly as he was wont to doe ; yet is there so great an expression of joy made , as never had beene , when as before his sicknesse , he was able to walke perfectly , sound , and lustily .

3. Yea , the very pleasures of our humane life , doe we procure by preceding difficulties : not those onely which fall upon us unlookt for , and against our wils , but even purposed by us , and desired . There is no pleasure at all in eating and drinking , unlesse the pinching of hunger and thirst goe before it . The Drunkards eate certaine salt meats , with purpose to procure a thirstie hotnesse in the mouth , which whilest the drinke 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 feare lest when he is an husband , he should lesse esteeme of her for being so soone obtained , whom whilest he was a wooer hee sighed not after , thinking her too long delayed . This is observable in such joy as is dishonest , and to be abhorred ; seene also in that joy which is consented unto , and lawfull ; seene likewise in the most sincere honesty of friendship ; seene lastly , 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 painfulnesse .

4. What means this , O Lord my God , that whereas thou art an everlasting joy unto thine owne selfe , yet some things are ever rejoycing in thee , concerning thee ? What meanes this , that this inferious division of things thus alters up and down , with going backwards and forwards , with fallings out , and making friends againe ? 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 Angell , to the Worme ; from the first thing that moveth , even unto the last ; thou didst settle all kinds of good things , and all thine owne just workes 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 doest thou depart from us , nor are wee hardly able to returne unto thee .

CHAP. 4. Why wee are more to rejoyce in the conversion of a great sinner .

1. GOe on , O LORD , and make an end of it , stirre us up , and call us backe ; kindle us and plucke us to thee , inflame us , and grow sweet unto us : let us now love thee , and now run after thee . Doe not many a man out of a deeper dungeon of blindenesse , than ever Victorinus was in , returne unto thee , approach neerer to thee , and are enlightned with the beame they receive from thee ? which they that once receeive , receive power also from thee to become thy Ioh. 1. 12. sonnes : who yet if they be lesse knowne among people , even those that doe know them , are lesse joyfull for them , seeing that when a many rejoyce together , the joy of every single man is the fuller ; even for that they warme themselves , and are inflamed by one another . Againe , 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 , rejoyce for them , because they rejoyce not for them alone . Farre bee it from our thoughts , that in thy Tabernacle the persons of the rich should be accepted of before the poore , or the Noble before the common people : seeing rather thou hast chosen the weake 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 downe by the Act. 13. 12. spirituall warfare of that Apostle , and was set to draw in the easie yoke of thy Christ , now made the subject of the Great King : he also instead of Saul , which was his name before , desired to bee called Paul afterwards , in testimony of so great a victory . For the enemy is more overcome by wringing a man from him , of whom hee 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 Divell had made himselfe master of , as of an invincible place of retreat ; and the tongue of Victorinus , with which as with a mighty and a most keene weapon he had slaine many : so much the more abundantly became it thy sonnes to rejoyce , 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 worke .

CHAP. 5. What hindered his conversion .

1. BVt so soone as thy servant Simplicianns had made an end of his story of Victorinus , I was all on fire to bee imitating of him : yea , this was the end hee told it for . After which when hee had subjoyned this relation of himselfe : how that in the daies of the Emperour Iulian * * The Apostata . , when there was a law made , whereby the Christians were forbidden to teach the liberall Sciences or Oratoric ; and how hee obeying this law , chose rather to give over his wordy schoole , than thy Word , by which thou makest eloquent the tongues of Infants : hee seemed unto mee not to have beene so valiant , as happy in it ; for that by this meanes he found the opportunity to attend upon thee onely . Which opportunity my selfe also sighed for , thus bound as I was , not with another mans Irons , but with mine owne Iron-will . My willingnesse was the enemy master of ; by which hee made a chaine for me , and had therewith bound me , Because , that of a froward will , is a lust made : and a lust ever obeyed , becomes a custome : and a custome not resisted , brings on a necessity . By which links as it were hanging one upon another ( for which I might well call it a chaine ) 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 onely assured sweetnesse ; it was not able as yet to overcome my former wilfulnesse , now hardened in me by so long continuance . Thus did my two Wills , one new and the tother old , that carnall , and this spirituall ; try masteries within mee , and by their disagreeing wasted out my soule .

2. Thus came I to understand ( my selfe 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 waies ; yet of the two , in that rather which I approved of in my selfe , than in that which I disallowed : yet in this , I now no more ; because much of it I Hee alludes unto Rom. 7. 18 , 19 , & 20 , ver. &c. suffered rather against my will , than did it with my will . And yet was custome now by mine owne 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 speake against it , if just punishment followes upon wilfull sinning ? Nor had I now that faire excuse , upon pretence of which I heretofore seemed to my selfe , not as yet engaged to forsake the world to attend thy service , for that the knowledge of the truth was hitherto uncertaine unto me : seeing now I stood assured of it . But I being prest for the earth , refused to fight under thy Banner . Yea , as He pleases himselfe here with a military Metaphore . 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 deepe sleepe , fall againe into it . And like as there is no man who desires to sleepe alwaies , ( for that in any sober mans judgement it is much better to keepe waking : ) yet does a man oftentimes defer to shake off his drowfinesse , when hee findes a heavy sluggishnesse all his body over , and angry at himselfe 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 my selfe to thy charity , than to give over my selfe to mine own sensuality .

3. But notwithstanding that former course pleased , and overcame my reason , yet did this latter tickle and inthrall 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 shewedst mee , that what thou saidst was true ; I had nothing at al to answer for my selfe , being convinced by that Truth ; but certaine lither and drowsie words onely ; Anon , see , I come by and by ; let mee sleepe 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 vaine 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 minde , leading me captive into the law of sinne which was in my members . That law of sinnow , is the violence of custome , by which the mind of man is drawn and holden against it's will ; deserving to be so holden , for that it so willingly slides into that custome . Wretched I therefore , who shall deliver me from the body of this death ; but thy grace onely , 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 carnall concupiscence , ( wherewith I was most straightly fettered ) and from the drudgery of worldly businesse ; will I now declare , and confesse unto thy name , O Lord my helper and my redeemer . My wonted unsetlednesse of mind grew more and more upon me ; and I daily sent up sighes unto thee . Thy Church I resorted frequently unto , as my businesse ( under the burden of which I groaned ) would give me leave . Alipius was now in company with me ; having a time of leasure from his law-businesse , now after the a a Post Assessionem tertiam . third Sitting , expecting other Clients whom he might sell his counsaile unto ; as I used to sell the skill of pleading ; if that skill in the meane time , be not a gift of nature , rather than a purchase of Art . Nebridius had now so farre condescended to our friendly requests , as privately to instruct Verecundus ( a very familiar friend to all of us ) a Citizen and a Grammarian of Millan ; who vehemently requested , and by the right of friend shippe did even challenge such a friendly ayd from our company , as he very much stood in need of .

2. Nebridius therefore was not drawne to that paines by any desire of profit ( for he might have taken more beneficiall courses , if hee had pleased to make use of his learning : ) but being a most sweet and tractable companion , out of his respects of courtesie , would not slight the request we made to him . But he carried it very discreetly , still wary of being knowne to those personages whom the world esteem'd great ; declining thereby all breaking off the quiet of his owne minde , which he resolved to reserve free to himselfe , and at leasure as many houres as might be , for the seeking , or reading , or hearing something concerning Wisedome .

3. Vpon a certaine day therefore , Nebridius being absent ( the occasion I doe not now remember ) behold , there came home unto me and Alipius , one Pontitianus a Country man of ours , an Affrican , who had an b b In Palatio militans . I here was militia Togata , Ecclesiastica & Aul●ca , as well as Armata . office of good credit in the Emperours Court . What he would with us , I now know not : but downe together we sate , and into discourse wee fell . It so hapned that upon the table before us , which we used to play upon , he espied a booke lying , up hee tooke , and opened it ; and quite besides his expectation , found it to be S. Pauls Epistles , whereas he rather thought it had been some of those bookes , which I ware out my selfe in the teaching of . At which he smiling to himselfe , and looking upon me ( in congratulating manner as it were ) wondered not a little , that hee had so unexpectedly found such a kinde of booke , and onely such an one lying before me . For hee was both a Christian , and Baptized too ; and one that often used to prostrate himselfe before thee our GOD in the Church , in frequent and daily prayers . Whom therefore when I had once told , how that I bestowed much paines upon those writings ; there began a speech ( himselfe being the relater ) of Anthony the Monke of Egypt : whose name was in most high reputation among thy servants , though for our parts wee had not so much as once heard of him to that houre . Which when he had discovered , hee 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 wonderfull workes of thine ; so generally testified , so fresh in memory , and almost in our owne times , to be done in the true faith and Church Catholike . We all wondered ; wee , to heare such great things reported ; and hee , that we had never heard them . From this story of Anthony , tooke he occasion to discourse of some companies of Monasteries , and the fashions of thine owne sweet-smelling savour & the c c Monasteriorum gregis , & mores suaveolentiae tuae , et vbera deser . ta eremi . This the other Translator turnes Great numbers of Monasteries , where these things are performed which bee so pleasing unto thee , &c. Iudge Reader how the Latine can beare his construction : & how to make it , he puts 2. sentences into one . For Monasteries , see our Preface . desart brests of the Wildernesse : of all which wee knew nothing . And there was at the same time a Monastery d d One Monastery at Millan them , but how many , and of how many severall orders bee there now ? Some , both at Rome and Millan he calls Diversoria ( and not Monasteria ) who had no rule but that of charity , and a Priest to governe them . But in Monasteries they wrought for their livings . Aug. li. de Morib . Eccles. cap. 31. & 33. at Millan , full of good brethren , without the walls of the Citie , vnder Ambrose the nourisher of it , and yet wee knew nothing of it . Hee went on with his tale , and wee listned to him with great silence . Hereupon tooke he occasion to tell , how himselfe ( I know not at what time ) and three other of his Comrades ( and it was at Triers when as the Emperour was taken up with seeing of the Circensian chariot-races , one afternoone ) went out to walke into the Gardens next the Citie 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 downe , they stumbled by chance upon a certaine little house , inhabited by divers of thy servant , poore in spirit , of whom is the Kingdome Mat. 5. 3. of God : where they found a little booke , wherein the life of Anthony was described .

5. One of them beganne to read , wonder at it , and to be inflamed with it ; and even in the very reading to devise with himselfe upon the taking such a life upon him , and by giving over his secular imployments , to betake himselfe unto thy service . And this man was one of those Officers of Court whom they stile , e e Agentes in rebus . There was a Society of them still about the Court . Their militia or imployments were : To gather in the Emperours Tributes : To setch in offenders : To doe Palatina obse quia , offices of Court , provide Corne , &c. ride of ●rrands like Messengers of the Chamber , lye abread as Spyes and Intelligencers . They were often preferd to places of Magistracis 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 publike affaires . Then suddenly being filled with an holy love , and a sober shame fastnesse , even angry at himselfe again , he cast his eies upon his friend , saying ; Tell me , I intreat thee , what preferment is that unto which all these labours of ours aspire ? what ayme wee at ? what is it we serve the State for ? can our hopes in Court rise higher than to be the Emperours Favourites ? in which fortune what is there not brittle , and full of perills ? 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 , loe I am even now made it .

6. This hee said : And all in paine in the Travaile of newnesse of life , he turn'd his eyes againe upon the book and read on , and was inwardly changed where thou alone couldst discerne him , and his minde was quite dispossest of worldly cares , as presently after it appeared . For as hee read forward , and rowl'd up and downe those waves of his heart , hee made expression of some indignation at himselfe , felt an inward conflict , and resolved finally of much better courses . And thus now become wholly thine , hee saith unto his friend , even now have I broke loose from those ambitious hopes of ours , and am fully resolved to serve God onely ; and this , from this houre forward , in this very place , will I enter upon : as for thee , if it irkes thee to imitate me , yet doe not offer to disswade me . Whereunto the other answered , that hee also would closely sticke 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 , rear'd up a spirituall Tower with that treasure as is onely able to doe it , Of forsaking all and following thee . Potitianus then and the other that was with him , that had walkt 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 minde of going homewards , for that it beganne to grow something late . But they discovering their resolution and purpose unto them , and by what meanes that will beganne , and came to be setled in them ; humbly desired they would not be troublesome to them , if so be they refused to joyne themselves unto them . But Potitianus and his friend no whit altered from their old wont , did yet bewaile themselves with teares ( as he affirmed ) piously congratulating with them , recommended themselves to their prayers ; and turning their hearts towards earthly things , returnd into the Court . But the other two setting their affections upon heavenly , remain'd in that Cottage . And both of them were contracted to Sweet-hearts . Who having once heard of this busines , f f Here the Popish Translator notes , A ●ow of Virginity after contract . True . Alas what would you have the poore wenches doe having lost their Sweethearts ? What 's this to Popish vowes ? 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 Fathers houses , as these did for ought we know . See our Note upon the next Chapter . dedicated also their owne Virginity unto God . This was Potitianus his story .

CHAP. 7. He was out of love with himselfe upon this story .

1. BVt thou , O Lord , all the while that hee was speaking , didst turne mee backe to reflect upon my selfe ; taking my intentions from behinde my back , where I had heretofore onely placed them , when as I had no list to observe mine owne selfe : and thou now setst mee before mine owne face , that I might discerne how filthy , and how crooked , and sordide , and bespotted , and ulcerous , I was . And I beheld and abhorred my selfe , nor could I finde any place whither to flee from my selfe . And if I went about to turne mine eye from off my selfe , yet did that tell mee as much , as Potitianus erst had done ; and thou thereupon opposedst my selfe unto my selfe , and thrustedst mee ever and anon into mine owne eyes , to make mee finde at last mine owne iniquity , and to loath it . I had heretofore taken notice of it ; but I had againe dissembled it , winckt at it , and forgotten it . But at this time , how much the more ardently I loved those two , whose wholsome 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 my selfe in comparison of them . Because I had already lost so many yeares , ( 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 Wisdome ; since when ( having first despised all earthly felicity ) I too long delaied to search out that , whose not finding alone , but the bare seeking , ought to have been preferred before all the treasures and Kingdomes 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 yong 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 a This was the Primitive practice , ever to premise prayer before vowing ; and still to intermix prayers for ability to goe through their vowes . Surely J have seen divers Masse-books Portuesses and peculiar to severall orders of Fryers , and to the Nuns of S. Clare &c. yet never saw I there , a set Prayer for the gift of Chastity . But perchance they desire it not yet , not whilst they are yong . Continency , but doe not give it yet : for I was afraid that thou wouldst heare me too soone , and too soone deliver mee from my disease of Incontinencie ; which my desire was , rather to have satisfied , than extinguished . Yea I had wandered with a sacrilegious superstition through most wicked wayes of Manichisme : not yet sure that I was right , but preferring that , as it were , before those others which I did not so much seeke after religiously , as oppose malitiously . And this was the reason , as I thinke , why I deferred from day to day to contemne all hopes in this world , and to follow thee onely , for that there did not appeare any certaine end , which I was to direct my course unto . But now was the day come wherein I was to bee set naked before my selfe , and when mine owne conscience was to convince me .

3. Where art thou my tongue ? that tongue which saidest , how that for an uncertainty , thou wouldst not yet cast off the baggage of vanity . See , certainty hath appeared now ! and yet does that burthen 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 worne out themselves with seeking after that certainty , nor yet spent tenne whole yeeres and more , in thinking how to doe 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 businesse hee came for , went his way : and I said unto my selfe ; nay , what said I not within my selfe ? with what scourges of condemning sentences lasht I not mine owne soule , to make it follow me , endevouring now to go after thee , which yet drew backe ? It refused , but gave no reason to excuse its refusall by . All its arguments were already spent and confuted , there remained a silent b b Remanserat muta trepid tio . This he turns There remained onely a kinde of speech trembling . Noting in his margent , A rare expression . As rare as non sense . trembling ; and it feared , like the death , to bee restrained of the swinge of custome , which made it pine away even to the very death .

CHAP. 8. What he did in the Garden .

1. IN the middest then of all this vast tempest of my inner house , which I had so stou●ly rais'd up against mine owne soule , in our Chamber , my heart ; all over troubled both in minde 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 Kingdome by violence , and wee with all our learning wanting heart , see how wee 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 goe after them ? Some such words as these I then uttered , but what I know not : and in that heate away I flung from him , while with silence and astonishment , hee wisely lookt upon mee . For my speeches sounded not now , in the kay they were wont to doe : yea my forehead , my cheekes , my eies , my colour , and the accent of my voyce , spake 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 hoast , lived not there : Thither had the tempest within my brest now hurried me , where no man might come to non-suit that firy action which I had entered against my selfe , untill it came to a good issue ; but which way , God thou knowest , I doe not . Onely I was for the time most soberly madde , and I dyed 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 mee foot by foot : for I had no secret retiring place if hee were neere ; or when did he ever forsake me , when he perceiv'd me to be ill disposed . Downe wee sate us ; as farre yet from the house as possibly we could . I fretted in the spirit , angry at my selfe 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 cryed out upon me to doe , extolling it to the very skies . A businesse it is which we goe not about , carried unto in Shippes , or Chariots , or upon our own legges , no not so small a part of the way to it , as I had comen from the house , into that place , where wee were now sitting .

3. For , not to goe towards onely , but to arrive fully at that place , required no more but the Will to goe to it , but yet to Will it resolutely and throughly ; not to stagger and tumble downe an halfe wounded Will , now on this side , and anon on that side ; setting the part advancing it selfe , 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 doe , but cannot ; if either they have not the limbs to doe them withall ; or if those limbs bee bound with cords , weakened with infirmity , or be any other waies hindered . If I teare my selfe by the haire , beate 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 beene 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 mee with pleasure , which yet so soone as I had the Will to doe , I had the Power also ; because so soone 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 soules in the moving of its limbs at her beck ; then my soule had obeyed its selfe in this point of her great contentment , which was to receive perfection in the Will alone .

CHAP. 9. Why the soule is so slow to goodnesse .

1. WHence now is this monster ? and to what purpose ? Let thy mercy enlighten mee that I may put this question ; if so be those concealed anguishes which men feele , and those most undiscoverable pangs of contrition of the sonnes of Adam , may perhaps afford mee a right answer ? Whence is this monster ? and to what end ? The soule commands the body , and is presently obeyed : the soule commands it selfe , and is resisted . The soule gives the word , commanding the hand to be moved ; and such readinesse there is , that the instant of command , is scarcely to be discerned from the moment of execution . Yet the soule is the soule , whereas the hand is of the body . The soule commands , that the soule would Will a thing ; nor is the soule another thing from the soule , and yet obeyes it not the command . Whence is this monster ? and to what purpose ? The soule ( I say ) commands that it selfe would Will a thing , which never would give the command , unlesse 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 farre forth it commandeth , as it willeth : and , so farre 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 beene a Translator indeed ; that is , a very Cobler . 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 . T is therefore no monster partly to Will , and partly to Nill ; onely an infirmity of the soule it is , that it being overloaded with ill custome , 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 vaine bablers , and those seducers He confutes the Manichees . of the soule doe perish : who when as they did observe that there were two Wills in the act of deliberating ; affirmed thereupon , that there are two kindes of natures , of two kinds of soules , one good , and the other bad . Themselves are truly bad , when as they beleeve these bad opinions : and the same men shall then become good , when they shall come to beleeve true opinions , and shall consent unto the true , that the Apostle may say unto them , yee were sometimes darkenesse , but now are ye Eph. 5. 8. light in the Lord . But these fellowes would be light indeed , not in the Lord , but in themselves ; imagining the nature of the soule , to bee the same , that God is . Thus are they made more grosse darkenesse , for that they went backe farther from thee , through a horrid arrogancie ; from thee , the true light that enlightneth every man that Iohn 3. 9. cometh into this world . Take heed what you say , and blush for shame : draw neere unto him and be enlightned , and your faces shall not bee ashamed . My Psal. 34. 5. selfe when sometime I deliberated upon serving of the Lord my God , ( I had long purposed ) it was I my selfe who willed it , and I my selfe who nilled it . I , was I my selfe ; I neither willed entirely , nor yet nilled entirely . Therefore was I at strife with my selfe , and ruinated by mine owne selfe . Which ruining befell me much against my minde , nor yet shewed it forth the nature of another mans minde , but the punishment of mine owne . I therefore my selfe was not the causer of it , but the sinne that dwelt in me : and that as a punishment of that farre spreading sinne of Adam , whose sonne I was .

2. For if there bee 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 himselfe , whether he should goe to their Conventicle , or goe see a Play ; presently these Manichees cry out , Behold , here are 2 natures : one good , which leades this way ; and another bad , which drawes 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 leades unto the Theater . But they will not beleeve 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 hee should goe 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 confesse , ( which by their good wills they will never grant ) That the Will which leades to our Church is the better , as it is in them which goe to their Church , who are partakers of her sacraments , and detained in her obedience : or else must they suppose that there be two evill natures , and two evill soules 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 mans deliberation , there is one soule destracted betweene two contrary Wills . Let them no more say therefore , that when as they perceive two wills to bee contrary one to another in the same party , that there bee two contrary soules , 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 , doest disprove , check , and convince them ; like as when both wills being bad , a man deliberates with himselfe , whether he should kill a man by poyson , or by the Sword ? whether hee should take in this piece , or that , of another mans ground ; when as he cannot doe both ? whether hee should purchase pleasure , with prodigality , or keepe close his money , by covetousnesse ? whether hee should goe to the Chariot-race , or to the Sword-playes , if they were both to be seene upon one day ? I adde also a third instance ; whether hee should rob another mans house , had he the opportunity ? and a fourth I add , or whether he shold commit adultery , had hee the meanes ? it being presupposed , that all these concurred in the same instant of time , and that all these acts bee equally desired , which cannot possibly be all at one time acted .

4. For verily they tare in sunder the soule amongst foure severall Wills , cleane contrary to one another : yea , in such variety of things which are desirable , perchance among more than foure : yet use they not to affirme that there is any such multitude of divers substances . Thus also is it in such Wils 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 Psalme ? or , whether it be a good art to discourse upon the Gospell ? They will answere to each of these , That it is good . What now if all these equally delight us , and all together at the same time ? Doe not divers Wills then rack the minde 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 bee 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 inferiour ; it is but one and the same soule which willeth not This or That with an intire Will ; and is therefore torne a sunder with grievous perplexities , whilest it preferres This , overswayed by Truth ; yet forbeares not That , made familiar to it by Custome .

CHAP. 11. The combat in him betwixt the Spirit and the flesh .

1. THus soule-sicke I was , and in this manner tormented ; accusing my selfe much more eagerly than I was wont , turning and winding my selfe in my chain , till that which held mee might bee 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 feare and shame , lest I should give way againe , and lest the breaking off of that small and slender Tye , which now onely was left , should recover strength againe , and hamper mee againe the faster . For I sayd within my selfe , Behold , let it be done now , let it bee done forthwith . And no sooner had I said the word , but that I beganne 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 backe to my old wont , but stood in the degree next to it , to fetch new breath as it were . Yea , I set upon it againe , 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 beene anciently accustomed unto , prevail'd more with mee than the better , which I had never tryed : yea , the very instant of time , wherein I was to become another man , the neerer it approacht to me , the greater horror did it strike into me . But for all this did it not strike me utterly back , nor turn'd mee quite off , but kept mee in suspence onely .

2. The very toyes of all toyes , and vanities of vanities ( those ancient favcurites of mine ) were they which so fast with-held me ; they shooke me by this fleshly garment , and spake softly in mine eare , 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 bee lawfull for thee to doe This or That for ever ? And what were those things which they suggested to mee in that phrase This or That , ( as I said ) what were those which they suggested , O my GOD ? Such , as let thy mercy utterly turne away from the soule of thy servant . Oh what impurities ! oh what most shamefull things did they suggest ! I heard Here hath the former Translator missed the sexse , in reading Contradicens for Contradicentes , and Discedens for Discedentes . them verily not halfe so neere hand now , nor now so freely contradicting and opposing me ; but muttering as it were softly behinde my back , and even now ready to be packing , yet giving me a privy pluck to looke once more backe againe upon them : yet for all this did they make mee now againe delaying the time , much slower in snatching away my selfe , and in shaking them off , and in leaping from them , to the place I was called unto ; namely , when as violent custome thus rowned me in the eare , Thinkest thou to be ever able to live without This or That .

3. But by this time it spake but very faintly : for on that side which I set my face towards , and whither I trembled to goe , was that chast dignity of Continency discovered ; cheerfull 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 Yongmen , and Maidens , a multitude of youth & of all ages : both grave widdowes and ancient Virgins , and Continence her selfe in the middest of them all , not barren altogether , but a happy Mother of Children of Ioyes , by thee her husband , O Lord . And shee was pleasant with me with a kinde of exhorting quip , as if she should have said , Canst not thou performe what these of both sexes have performed ? or can any of these I am afraid , that God makes not all the Fryers and Nuns amongst the Papists . I doubt all have not the gift of Continencie : wee have examples to the contrary . Formall vowes , but materiall breaches of chastity . Vowing , and yet burning . performe thus much of themselves , or rather by the Lord their GOD ? The Lord their God gave me unto them . Why standest thou upon thine owne strength , and standest not at all ? Cast thy selfe upon Him , feare not , Hee will not slippe away and make thee fall ; Cast thyselfe securely upon Him , He will receive thee , and Hee will heale thee . I blusht all this while to my selfe very much , for that I yet heard the muttering of those toyes , and that I yet hung in suspence . Whereunto Continence againe replyed , Stop thine eares against those uncleane members of thine which are upon the earth , that they may bee Col. 3. 5. mortified . They tell thee of delights indeed , but not such as the law of the Lord thy God tels thee of . This was the controversie I felt in my heart , about nothing but my selfe , against my selfe . But Alipius sitting by my side , in silence expected the issue of my unaccustomed sullevation .

CHAP. 12. How hee was converted by a Voyce .

1. SO soone therefore as a deepe consideration even from the secret bottome of my soule , had drawne together and laid all my misery upon one heape before the eyes of my heart ; there rose up a mighty storme , bringing as mighty a showre of teares with it , which that I might powre forth with such expressions as suted best with them , I rose from Alipius : for I conceived that solitarinesse was more fit for a businesse of weeping . So farre off then I went , as that his presence might not be troublesome unto mee . Thus disposed was I at that time , and he thought , I know not what , of it ; something I beleeve , I had said before , which discovered the sound of my voyce to be bigge with weeping , and in that case I rose from him . He thereupon staid alone where wee sate together most extremely astonished . I slung downe my selfe I know not how , under a certaine Fig-tree , giving all liberty to my teares : 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 bee angry , for ever ? Remember not our former iniquities : for I found my selfe 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 houre is there not an end put to my uncleannesse ?

2. Thus much I uttered , weeping among in the most bitter contrition of my heart : when as behold , I heard a voyce from some neighbour house , as it had beene of a Boy or Girle I know not whether , in a singing tune saying , and often repeating , TAKE VP AND READE , TAKE VP AND READE . His conversion by a voyce from Heaven . Instantly changing my countenance thereupon , I beganne very heedfully to bethinke my selfe , whether children were wont in any kinde of playing to sing any such words : nor could I remember my selfe ever to have heard the like . Whereupon refraining the violent torrent of my teares , up I gat mee ; interpreting it no other way , but that I was from God himselfe commanded , To open the booke , and to read that Chapter which I should first light upon . For I had heard of Anthony , that by hearing of the Gospell which he once came to the reading of , he tooke himselfe to be admonished , as if what was read , had purposely beene spoken unto him . a a By this it appeares that all Popish Fry●rs are not divinely called , For that so few elder brothers take the Vow . Few rich elder brothers that sell al ; many poore younger brothers that have spent all . So that a Monastery , is little other than an Hospitall for the notsicke . They sell not all to to goe in ; but goe in when they have sold & spent all . Goe , and sell that thou hast , and give to the poore , and thou shalt have treasure in heaven , and come and follow mee . And by such a miracle was hee presently converted unto thee .

3. Hastily therefore went I againe to that place where Alipius was sitting ; for there had I laid the Apostles Booke when as I rose from thence . I snatcht it up , I opened it , and in silence I read that Chapter which I first cast mine eyes upon : Not in rioting and drunkennesse , not in chambering and wantonnesse , not in strife and envying : But put ye on the Lord Iesus Christ ; and make not provision for the Mat. 19. 21. Ro. 13. 13. flesh , to fulfill the lusts thereof . No further would I reade ; 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 darkenesse of doubting vanished away . Shutting up the booke thereupon , and putting my finger betweene , or I know not what other marke , with a well quieted countenance I discovered all this unto Alipius .

4. And he againe in this manner revealed unto me , what also was wrought in his heart , which I verily knew nothing of . Hee requested to see what I had read : I shewed him the place ; and he lookt further than I had read , nor knew I what followed . This followed , Him that is weake Rom. 14. 1. in the Faith , receive : which hee applyed to himselfe , and shewed 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 alwaies very far differ from mee , to the better ) without all turbulent delaying did he now apply himselfe . From thence went we into the house unto my mother ; we discover our selves , she rejoyces for it : we declare in order how every thing was done : she leapes for joy , and triumpheth , and blesseth thee , who art able to doe above that which wee aske or thinke ; For that she perceived thee to have given her more concerning me , than she was wont to beg by her pittifull and most dolefull groanings . For so throughly thou convertedst me unto thy selfe , as that I sought now no more after a Wife , nor any other hopes in this world : thus being setled in the same rule and line of Faith , in which thou hadst shewed me unto her in a vision , so many yeeres before a 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 passe : 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 toppe of the house praying , when she had her vision . There did S. Peter pray and had his vision , Acts 10. 9. But I presse not this . Sure it is that the Rule of Faith , signified the Creed in those daies . So that she vision assured her , that her sonne should be of her Beleefe . . Thus didst thou convert her mourning into rejoycing , and that much more plentifully than she had desired , and that much more dearely and a chaster way , than she erst required : namely , if shee had received , Grandchildren of my body .

SAINT AVGVSTINES Confessions . THE NINTH BOOKE .

CHAP. 1. Hee praiseth Gods goodnesse ; and acknowledgeth his owne wretchednesse .

O Lord , truely 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 soule , I am thy salvation . Psal. 35. 10. Who am I , and what manner of man ? What evill have not I been ? either my deeds evill ; or if not them , yet have my words been evill ; or if not them , yet was my Will evill . But thou , O LORD , art good and mercifull , and thy right hand had respect unto the profoundnesse of my death , and drew forth of the bottome of my heart , that bottomelesse gulfe 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 bottome and deepe secret corner , was my Free-will called forth in a moment , whereby I submitted my necke to thy easie Math. 11. 30. yoke , and my shoulders unto thy light burthen , O Iesus 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 Toyes ? Yea , what I before feared to lose , was now a joy unto me to forgoe . For thou didst cast them away from me , even thou that true & chiefest sweetnesse . Thou threwest them out , and instead of them camest in thy selfe , 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 owne conceipts . Now became my soule free from those biting cares of aspiring , and getting , and weltring 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. Hee gives over his teaching of Rhetoricke .

1. ANd I resolved in thy sight , though not tumultuously to snatch away , yet fairely to with-draw , 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 madnesse . And very seasonably fell it out , that it was but a few daies unto the Vacation a a In harvest and vintage time had the Lawyers their vacation . So Minutius Felix . Schollers their Non Terminus , as here : yea Divinity Lectures and Catechisings then ceased . So Cyprian , Epist. 2. The Law-tearmes give way also to the great Festivals of the Church . Theodosius forbade any Processe to goe out from 15. daies before Easter till the Sunday after . For the 4. Termes , 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 solemnely ; when , being bought off by thee , I purposed to returne no more to be their mercenary . Our purpose therefore was knowne onely unto thee ; but to men , other than our owne friends , was it not known . For we had agreed among our selves not to disclose it abroad to any body : although us , now ascending from the valley of teares , and singing that b b He alludes to De profundis . song of degrees , hadst thou armed with sharp arrows , & hot burning coles to destroy such subtle tongues , Psal. 130. 1. as would crosse us in our purpose by seeming to advise us , and make an end of us , pretending to love us , as men doe with their meat : Thou hadst shot thorough our hearts with thy charity , and wee carried thy words as it were sticking in our bowels : and the examples of thy servants , whom of blacke , thou hadst made bright ; and of Here the Popish Translator talkes of a Beacon , doe you see any ? dead , alive . Which charity and examples being piled together in the bosome of our thoughts , did burne and utterly consume that lumpish slothfulnesse of ours , that wee might no more be plung'd into the deepes by it . Yea , they set us on fire so vehemently , as that all the blasts of the subtle tongues of gain-saying might inflame us the more fiercely , but never extinguish us .

2. Neverthelesse , because of thy Name which thou hast sanctified throughout the earth ; and that our desire and purpose might likewise finde commenders : it would , I feared , looke something too like oftentation for me not to expect the time of vacation now so neere ; but before-hand , to give over my publike 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 goe off before the time of Vintage so neere approaching ) would give it out , that I did it purposely , affecting to appeare 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 evill spoken of ? Furthermore , for Rom. 14. 16. that in the Summer time my lungs began to decay with my over-much paines-taking in my Schoole , and to breath with difficulty , and by the paine in my breast to signifie themselves to be spending ; and to refuse too lowd , or too long speaking : I had been much troubled heretofore at the matter , for that ( namely ) I was constrained even upon necessity , to lay downe that burthen of Teaching ; of if in case I could possibly be cured and grow sound againe , at least for a while to forbeare it . But so soone as this full resolution to give my selfe leasure , and to see , how that thou art the Lord ; first arose , and was afterwards setled in me : God thou knowest how I began to rejoyce , that I had this , and that no unfained excuse , which might something take off the offence taken by such parties , who for their childrens 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 runne . I know not well whether there might bee some twenty dayes of it ; yet I couragiously under-went them . But for that covetousnesse ( which was wont to beare part of the weight of my businesse ) had now quite left mee , I should have utterly been oppressed , had not patience stept up in its roome . Some of thy servants , my brethren , may say perchance , that I sinned in this ; for that being with full consent of heart enrold thy souldier , I suffered my selfe to sit one houre in the chaire of lying . And for my part I cannot defend my selfe . But hast not thou , O most mercifull Lord , both pardoned and remitted this , amongst other most horrible and deadly sinnes , in the holy water of Baptisme ?

CHAP. 3. Verecundus lends them his Countrey-house .

1. VErecundus became leane againe with vexing at himselfe upon this good hap of ours , for that being detained by some engagements , by which he was most strongly obliged ; hee saw himselfe likely to lose our company , as being not yet a Christian , though his wife were indeed baptized . And by her as being a clogge that hung closer to him than all the rest , was hee chiefly kept from that journey which wee now intended . And a Christian he would not ( as hee said ) be any other wayes 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 Countrey house , so long as we meant to stay there . Thou , O Lord , shalt reward him for it in the resurrection of the Iust , 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 sicknesse ; yet departed he this life , being both made a Christian a a Christianus & fidelis factus : and before , Nondum Christianus , conjuge fideli . By this appeares the Primitive order to make and call them Christians before they were baptized . And that what ever degree of faith they had , yet did they not call them faithfull , till they were baptized . After which , though they proved Energumeni , to be possessed with a Divell , yet still they called them Faithfull . Nothing lost them that name , but excommunication onely . , and baptized . also . Thus hadst thou mercy , not upon him onely , but upon us also ; lest wee remembring our selves 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. Thankes unto thee , O our God , wee are now thine : Thy inspirations and consolations tell us so . Thou , O faithfull promiser , shalt repay Verecundus for his Countrey house of Cassiacum , where from the troubles of the world we rested our selves in thee with the pleasantnesse of thy Paradise which is ever greene : for that thou hast forgiven him his sinnes upon earth , in that mountaine b 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 owne mountaine , that fruitfull mountaine . Verecundus therefore was much perplexed , but Nebridius was as joyfull as wee . For although when as he was not yet a Christian , hee had falne into the same pit of most pernicious error with us , beleeving the flesh of thy Sonne to be fantasticall : yet getting out from thence , he beleeved as wee 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 Baptisme , being also baptized in the Catholike Faith , serving thee in perfect chastity and continence amongst his owne friends in Africa , having first converted his whole family unto Christianity , didst thou take out of the flesh ; and now he lives in the bosome of Abraham .

3. Whatsoever that estate be , which is signified by that bosome , there lives Nebridius my sweet friend , thy child , O Lord , adopted of a freed-man , lives there . For what other place is there for such a soule ? In that place he lives , concerning which hee sometimes demanded of me unskilfull man , so many questions . Now layes he his eare no longer unto my mouth ; but layes his spirituall mouth unto thy fountaine , and drinketh as much of Wisedome as he is able to containe , proportionable to his thirst ; now without end happy . Nor doe I yet thinke that he is so inebriated with it , as c 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 generall 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 hee drinketh , art still mindfull of us Thus fared it then with us : sorrowfull Verecundus wee 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 neere he might well doe : and even now hee was about to doe it , when behold those daies of Interim were at length come to an end . For long and many they seemed unto me ; even for the love I bare to that easefull 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 seeke .

CHAP. 4. What things he wrote with Nebridius .

1. NOw was the day come , wherein I was actually to be discharged of my Rhetoricke 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 , rejoycing in my selfe ; I and mine going all into the Countrey . 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 Schoole a a He means that though he wrote of Divinity , yet could be not so soone meane his Stile , from Inke-horne Termes and affected flowers of Oratory . For which he also complaines of Alipius by and by . of pride ) my bookes may witnesse , both those which I disputed with my friends present , and those which I composed alone with my selfe , before thee : and what intercourse I had with Nebridius now absent , my Epistles can restifle . And when shall I have time enough to make rehearsall of all the great benefits which thou at that time bestowedst upon me , especially seeing I am now making hast to tell of greater matters ? For my remembrance now calls upon me , and most pleasant it is to me , O Lord , to confesse unto thee , by what inward prongs thou hast thus tamed mee ; and how thou hast taken mee downe , by bringing low those mountaines and hils of my high imaginations , This is the beginning of all conversion , Gods beating a man from his owne fleshly wisedome , pride , and errours . Thus Iohn Baptist first preached Christ Luk. 3. 4. and madest my crookednesse straight , and my rough waies smooth . And by what meanes thou also subduedst that brother of my love , Alipius , unto the name of thy onely begotten Sonne our Lord and Saviour Iesus 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 Schooles , which the Lord had now broken downe ; than of those wholesome hearbes of thy Church , which are so powerfull against Serpents .

2. Oh what passionate voyces sent I up unto thee , my God , when as I read the Psalmes of David ( those faithfull songs : ) Oh what sounds of devotion , quite excluding the swelling spirit of ostentation ! when ( namely ) I was yet but b b Rude , was one of the Epithits of a Catechumenus . They were also stiled Novices , Raw-Soldiers , Whelps of the Churche &c. Rude in my kindly loving of thee , as being ●uta Catechumenus as yet in the Country , whither I had withdrawne my selfe , together with Alipius a Catechumenus also : and with my Mother likewise inseparably sticking unto us ; in a womans habit verily ; but with a masculine faith : voyd of worldly care as a woman in her yeeres should be , yet imploying a matronely charity , and a Christian piety . Oh , what passionate expressions made I unto thee in the reading of those Psalmes ! 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. heate . With what vehement and bitter sorrow was I angred at the Manichees ? whom yet againe I pittied , for that they knew nothing of those Sacraments , those Medicaments : and for that they were so madde at that Antidote , which had been able to recover them . I heartily wished they had beene somewhere or other neere me ( I not knowing that they did then heare me , or were then so neere me ) that they might have beheld my face , and heard my words , when as I read the fourth Psalme in that time of my leasure , and how that Psalme wrought upon me .

3. When I called upon thee , thou heardest me , O God of my He exopoundeth the 4. Psalme . righteousnesse , thou hast enlarged mee in my distresse . Have mercy upon mee , O Lord , and heare my prayer . That they might heare ( I say ) what I uttered at the reading of these words , I not knowing whether they heard me or no , lest they should thinke I spake 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 seene me . But had I so spoken , yet would not they so have understood ; how with my selfe , and to my selfe before thee , out of the familiar and ordinary affection of my soule , I quaked for feare , and boy led high againe Verse 2. with hope , and with rejoycing in thy mercy , O Father . And all these expressions of my selfe , passed forth both by mine eyes and voyce ; at what time as thy good Spirit turning himselfe towards us , said , O yee sonnes of men how long will ye be c c Quousque graves corde ? These words be not now adaies either in the Hebrew or Vulgar , yet are they in Nazianzen his tenth Oration . dull of heart ? how long will yee love vanity , and seeke after leasing ? For I my selfe 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 hee 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 Iesus was not yet glorified . And the Prophet cryes out , How long , O yee slow of heart ? Why will ye love vanity and seeke after leasing ? Know this , that the Lord hath set apart his Holy one . He cryes out How long ; he cryes 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 vnto such , as I remembred my selfe somtimes to haue beene . For verily in those Phantasticall fictions which I once held for truths , was there both vanity and leasing : wherefore I roared out many things sorrow fully & strangely , whilst I grieued at what I now remembred . All which I wish they had heard , who yet loue vanity and seeke after leasing : They would perchance haue beene troubled , and haue vomitted vp their poyson ; and to Thou mightest haue heard them , when they cryed vnto thee : for Hee died a true death in the flesh for vs , who now maketh intercession vnto thee for vs . I further reade , 〈◊〉 angry , a a This also differs from the Hebrew . It seemes to be according to the 70. seing t is cited Eph. 4. 26. Ther were infinite Latine Translations of old , especially of the Psalter , till S. Hieromes time . The Romanes vsed that of his , translated out of the 70. which from them was called Roman● : the French and Germans vsed that which he 〈…〉 by the 70 which Gregory Turonenst , 〈◊〉 into France . This was killed Gallicana , Th●● Church of M. ●●ne vsed St. Ambroses Transla●●● . See Rad. Tungrensis Propos. 8. he Church hath 〈◊〉 vsed a Translation of the Psalter differen from the Bible , & so now does ours . and sinne not . And how was I moued , O my God , I who had then learned to bee angry at my selfe for things passed , that I might not sinne in time to come ? Yea , to bee iustly angry ; for that it was not any other nature of a different kinde of darknesse without me , which sinned : as the Manichees affirme it to bee , who are not angry at themselues ; and who treasure vp wrath against the day of wrath , and of the renelation Rom. 2. 5. of the iust iudgement of God . Nor indeede was my Good without me , nor to be caught with the eyes of flesh vnder the Sunne : seeing they that will take ioy in any thing without themselues , doe easily become vayne , and spill themselues vpon those things which are seene and are but temporally yea and with their hunger-starued thoughts like their very shadowes . And , oh that they were once wearied out with their hunger , and come once to say , Who will shew vs day good ? Let vs Verse . 4. say so , and let them heare , The light of thy countenance is lifted Iohn 1. 9. vp vpon vs . For wee our selues are not that light which enlighteneth euery man that commeth into the world ; but wee are enlightened by thee : as who hauing beene some times Eph. 5. 8. darknesse , may now be light in thee .

5. O that they might once 〈◊〉 that Eternall Eight●● ; which for that my selfe had once tasted , I guashed my ●●th at them ; because I was not able to make them see it : 〈◊〉 not though they should 〈◊〉 mee their heart in their 〈◊〉 eyes , ( which are euer 〈◊〉 from thee ) that so 〈◊〉 might say , Who will shew Uerse . ● . 〈◊〉 good 〈…〉 , euen 〈◊〉 was 〈…〉 selfe in my chamber : being inwardly pricked there ; offering my sacrifice there also , my Verse 5. old man , and the meditation of my newnesse of life now begunne in mee : putting my trust in thee . There begannest thou to grow sweete vnto me , and to put gladnesse in my Verse 7. heart . And I cryed out as I read this outwardly , finding this gladnesse inwardly . Nor would I bee any more encreased with worldly goods ; wasting away my time , and being wasted by these temporall things ; whereas I had in thy eternall simplicity a store layd vp , of Corne and Wine , and Oyle .

6. And with alowd cry of my heart called I out in the next verse , O in peace , O for that same peace ! O what sayd hee , I will lay ●●● downe and sleeps : Verse . ● . 〈…〉 hinder vs , when 〈…〉 saying shall be brought to passe which is written , Death is swallowed vp 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 mee to seeke after those many other things , which art not the same that thou art : but In safety , say our copyes now adayes . thou Lord , after a speciall manner hast made mee dwell in hope .

These things I read , and burnt againe ; nor could I tell what to do to those deafe and dead c c This is better language then the Papists vse to giue the holy Scriptures . The popish Translater to auoyd this commendation translates i● doctrine . Manichees , of whom my selfe was sometimes a pestilent member , asnarling and a blind 〈◊〉 against thy Scriptures , all behonyed ouer with the 〈◊〉 of heauen , and all lightsome with thine owne light : yea I consumed away with zeale at the enemies of these Scriptures , when as I cald to minde euery thing that I had done , in those dayes of my retirement .

7. Nor haue I yet forgotten , neyther will I passe in silence , the smartnesse of thy scourge , and the wonderfull swiftnesse of thy mercy . Thou didst in those dayes torment me with the Tooth-ach ; which when it had growne so fierce vpon me , that I was not able to speake , it came into my heart to desire my friends present , to pray for me vnto thee , the God of all manner of health . And this I wrote in waxe , b b Here my former Translater notes the old kind of writing in Wax , and in dust . Waxe I allow : the Ancients playstered it thinne vpon boords , and wrote with steele bodkins , by pricket or strockes . But for dust , see our note vpon lib. 4. cap. 16. and gaue it to them to read . Immediately , so soone as with an humble deuotion wee had bowed our knees , that payne went away . But what payne ? or how went it away ? I was much affrayed , O my Lord , my God ; seeing from mine infancy I had neuer felt the like . And thou gauest me a secret Item by this , how powerfull thy Beck was ; for which I much reioycing in sayth , gaue praise vnto thy name . And that sayth suffered mee not to bee secure , in the remembrance of my forepassed sinnes , which hitherto were not for giuen mee by thy Baptisme .

CHAP. 5. Ambrose directs him what bookes to read .

1. AT the end of the vintage , I gaue the Citizens of Millane faire warning to prouide their schollers of another Master to sell words to them ; for that I had made choyce to serue thee ; and for that by reason of my difficulty of breathing , and the paine in my brest , I was not able to goe 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 aduise mee what part of thy Scriptures were best for my reading , to make me readier and fitter for the receyuing of so great a grace . He recommended Esaias the Prophet to mee : for this reason , I beleeue , for that hee is a more cleare foreshewer of the Gospell , and of the calling of the Gentiles , then are the rest of the Prophets . But I , not vnderstanding the first part of him , and imagining all the rest to bee like that , layd it by , intending to fall to it againe , when I were better practized in our Lords Scriptures .

CHAP. 6. He is baptized at Millane .

1. WHen the time was come , wherein a a They were baptized at Easter , and gaue vp 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 Millane , that the Bishop might see their preparation . Adioyning to the Cathedralls , were there certaine lower houses for them to lodge and be exercised in , till the day of baptisme . Eusbe . lib. 10. c. 4. I was to giue in my name , wee remooued out of the Country vnto Millane . Alipius also was for company resolued to bee borne againe in thee ; as hauing by this time put on such humility , as is ●itting for thy Sacraments : and being become so valiant ● ●amer of his owne body , as euen to weare the frostie earth of Italy with his bare feete b b This is ( I beleeue ) the ancientest example of any good man that the bare-footed Friers can produce , for this deuout Will-worship . St. Austen did it not , but censured other bare-footed deuotoes , for hereticks . Libro de Haeres . cap. 68. with an vnusuall vndertaking . We tooke along with vs the boy Adeodatus , carnally begorten by me in fornication . Thy part of him was well made vp : for being now but almost fifteene yeeres of age , he for wit excelled many agraue and learned man . I confesse vnto thee thine owne gifts , O Lord my God , Creator of all , who art abundantly able to reforme all our defects : for I had no part in this boy , but the sinne : for that we brought him vp in thy feare , t was thou , and none else , that inspired vs . I confesse thine owne gifts vnto thee . There is a booke of ours extant , called The Masters : a dialogue it is betwixt him and me : God thou knowest , that all these conceits are his owne , which goe there vnder the name of him that discourses with me . When hee was once sixteene yeeres old , I had tryall of many more admirable abilities of his . His great wit strooke a kinde of horror into mee . And who but thy selfe can bee the workmaster of such wonders ?

2. Soone didst thou take his life from off the earth ; and so much the more securer doe I now remember him , for that I feare nothing committed eyther in his Childhood or Youth , nor any thing at all in him . Him we tooke along to make as old as our selues in grace , and to bee brought vp according to thy discipline ; and baptized wee were together ; instantly vpon which , all anguish of minde for our former ill-led life , vanished away . Nor could I be satisfied in those dayes , while with admirable sweetenesse I considered vpon the deepenesse of thy counsailes concerning the saluation of Mankinde . How abundantly did I weep , to heare these Hymnes and Canticles of thine , being toucht to the very quicke by the voyces of thy sweete Church-song ! The voyces flowed into mine eares , and thy Truth pleasingly distilled into my heart , which caused the affections of my deuotion to ouerflow , and my teares to runne ouer , and happy did I find my selfe therein .

CHAP. 7. A persecution in the Church miraculously diuerted .

1. NOt long before had the Church of Millane beganne to celebrate this kinde of consolation and exhortation , and that with the great delight of the Brethren , singing together both with voyce and hearts . For about a yeere it was , or not much aboue , that Iustina , mother to the Emperour Valentinian , prosecuted thy seruant Ambrose , in fauour of her heresie , to which she was seduced by the a 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 . T is a Creed set Hymnwise , beleeued to bee made by S. Ambrose , & S. Austen . Arriane ; the deuout people watched day and night in the Church , ready to dye with their Bishop , thy seruant : where my 〈◊〉 thy handmaid , bearing a chiefe part of those troubles and watchings , euen liu'd by prayer : yea wee also , not yet vnfrozen by the heate of thy spirit , were yet stirred vp by the example of the amazed and disquieted City . At this time was it here first instituted after the manner of the 〈◊〉 b b Ignatius , who liued An. Christi 100. mentions singing in the Easterne Churches . Epist. ad Remanos Quire-men onely were to singing the Church Anno 364. Can●5 ●5 . Churches , that Hymnes and Psalmes should bee sung , lest the people should waxe faint through the tediousnesse of Sorrow : which custome being retained from that day to this , is still imitated by diuers , yea , almost by all thy Congregations , throughout other parts of the world .

2. At that time didst thou by a vision discouer vnto 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 , preserued vncorrupted so many yeeres ) from whence thou mightst thus seasonably bring them to light , to represse the fury of this woman the Empresse : for when as they were once discouered and digd vp , and with due honors translated to Ambroses Church ; not onely they who were vexed with vncleane , spirits ( the deuils confessing themselues to bee so ) were cured ; but a certaine man also haning beene blinde many yeeres , ( a wel-knowne Citizen of that City ) asking and hearing the reason of the peoples confused ioy ; sprang forth , desiring his guide to lead him thither : and being come to the place , requested the fauour , that with his handkerchiefe hee might touch the Beare of thy Saints , whose death is precious in thy sight . Which when hee Psa. 116 15 had done , and put vnto his eyes , they were forthwith opened . Herevpon was the same spred , hereupon were thy prayses * * 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 minde of that enemy , though not brought to bee healed by beleeuing , yet restrayned a a Another meanes did God raise vp , namely our Country-man Maximus , who comming with his Army of Brittaines into Italy , made her flee to Thessalonica . See Zozomen . lib. 7. c. 13. Niceph. l. 12. c. 19. from her fury of persecuting . Thankes to thee , O my God , whence , and whither hast thou thus led my remembrance , that I should also confesse these particulars : vnto thee ; which ( hauing forgotten other great matters ) I had almost passed ouer .

And yet euen then , when as the odors of thy oyntments were so fragrant , did wee not runne Can. 1. 2. 3 after thee : and for this reason did I more abundantly weepe at the singing of thy Hymnes , as hauing once sighed my selfe out of breath after thee , and now at last recouering so much of my winde againe , as there can bee freedome of ayre afforded in this house of grasse . Indow● 〈◊〉 . Thus hee translates a 〈◊〉 .

CHAP. 8. The Conuersion 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 owne City , also to consort himselfe with vs . Who beeing an Officer of Court , was conuerted vnto thee and baptized before vs , and hauing quit his a a These Agentes in Rebus , were of the Soldiery , out of which the Emperour chose some to serue his person in Court , and otherwhere . See our note vpon cap. 7 lib. 8. Colours in his secular warfare , had deuoted himselfe to fight vnder thy baenner . We kept company with one another , intending still to dwell together in our deuout purpose ; and seeking out now for some place where wee might more conueniently serue thee in , wee remooued therevpon backe againe into Affrica : whither ward being on our way as farre as a a The Porttown● next to Rome , where they tooke ship for Affrica . Ostia , my mother departed this life . Many things doe I ouerpasse , because I make hast . Receiue my Confessions and Thankesgiuings , O my God , for innumerable things which I am silent in . But omit I will not whatsoeuer my soule can bring forth concerning that Handmaid of thine , which brought forth mee : both in her flesh , that I might be borne againe , to this temporall light ; and in her heart too , that I might bee borne againe to the eternall Light . I will remember , not her gifts , but thine in her . For neyther did she giue birth nor education vnto herselfe .

2. For then createdst her , nor did her father and mother know , what kinde of creature was to proceede out of their loynesd And it was the Scepter of thy Christ , the discipline of thine onely Sonne , that educated her in thy feare , in a house of Christians , which was a good member of thy Church . Yet was shee wont not so much to commend the bare diligence of her mother in her education , as the care of a certayne decrepite seruant of hers , who had also carried her father being a Child , as little ones vse to be carried at the backes of bigger maid-seruants . For which reason , Pick-pack according to the Country fashion perchance or else for sport sake . and because shee was well in yeeres , and of excellent conuersation ; was shee in that Christian family , very well respected by her master and mistresse : hauing thereupon the charge of her mistresses daughters committed vnto her ; which she with much diligence performed , being sharp to hold them in , ( when neede so required ) with a holy seuerity , and vsing a graue manner of discretion in teaching of them . For except at those houres wherein they were most temperately fed at their parents table , would shee not suffer them ( were they neuer so thirsty ) to drink so much as a draught of water ; preuenting thereby a naughty custome , and giuing them this wholesome Item withall ; Goe to , now yee drinke water , because you are not suffered to haue wine : but when once you come to bee marryed , and bee made Mistresses of Buttries and Cellars , you will scorne water then , but the custome of drinking will preuaile vpon you .

3. By this way of tutoring , and the authority shee had in awing of them , did shee moderate the longing of their tender ages , yea and brought the 〈◊〉 thirst to so honest a moderation , as that now they would not of themselues take more liberty , then what was comely . But there stole for all this , ( as thy hand-maide told mee her sonne : ) there stole vpon her , a lickotish inclination toward wine . For when ( as the manner was , ) Thee , being thought to bee a sober mayden , was bidden by her parents sometimes to draw Wine out of the Hogs-head , she holding the d d I suppose the pot into which the wine was drawn from the tap , had a little spout by which it was powred into a handsomer flagon , which was to stand vpon the liuery cupboord . Pot vnder the Tappe would at the mouth of it , before shee powred the Wine into the Flagon , wet her lipes as it were with a little sippe of it : for much would not her taste suffer her to take in .

For she did not this out of any drunken desire , but vpon such ouerflowing excesses as yo●th is subiect vnto , who boyle ouer with gamesomenesse : which in youthfull spirits is wont to bee kept vnder , by the grauity of their elders .

3. And thus vnto that Modicum euery day adding a little more , ( for who-euer contemneth small things , shall fall Ecclus. 19. 1 by little and little , ) fell shee at last to get such a custome , that shee would greedily take off her Cups brimmefull almost of wine . Where was then that watchfull old woman , with all her earnest countermending ? was any thing of force enough to preuaile against a secret disease , if thy physicke , O Lord , did not watch ouer vs ? Her father , mother , and gouernours not being by , thy selfe being at hand , who createdst , who calle●● vs , who also by meanes of these people that are set ouer vs , workest somthing towards the saluation of our soules , what didst thou at that time , O my God ? how didst thou cure her ? which way didst thou heale her ? didst thou not out of that other womans soule bring forth a hard and a sharpe Checke , as it were a Chirurgions knife out of thy secret store ; and with one blow quite cut off that putrified custome of hers ?

4. For that old mayd which shee vsed to goe withall into the Celler , falling to Ad cuppam vnto the Pype or Hoggs-head . words ( as it happened ) hand to hand with her little mistresse , hither in the teeth in a most bitter insulting manner , calling her Wine-bibber : with which taunt she being struck to the quicke , reflected vpon the fowlenesse of her fault , yea and instantly condemnd it in her selfe , ●auing it quite . Euen as friends by flattering make vs worse so enemies oftentimes by reproaching , make vs better : Yet shalt not thou render vnto them according to that which by them thou doest , but according to that which themselues intended . For she being in choler , had a desire rather to vex her young mistris , then to amend her ; and therefore did shee it thus priuately : eyther for that the oportunity of the time , and place of their brabble found them thus alone ; or else for feare her selfe should haue had anger , for discouering it no sooner .

But thou , O Lord , the Gouernor both of heauenly and earthly things , who conuertest to thine owne purposes the very depths of the running streames , and disposest of the trouble some reuolutions of all ages ● didst by the fury of one soule , thus cure the ill custome of another : And that lest any man , when hee obserues this , should attribute it vnto his owne power , if another man chance to bee reformed by a word of his , whom f f The former Translater is here bold to crosse the sence by putting in of a negatiue whom be meant not to reforme . hee meant indeede to haue reformed .

CHAP. 9. His mother Monica'es carriage towards her husband . A description of a rare wife .

1. BEing thus modestly and soberly brought vp , and made subiect by thee rather to her parents then by her parents vnto thee ; so soone as shee prooued marriageable , was shee bestowed vpon a Husband , whom shee was as seruiceable vnto , as to her Lord : endeuoring thereby to winne him vnto thee , preaching ▪ Thee vnto him by her Conuersation ; by which Thou madest her to appeare beautifull , and reuerently amiable , yea and admirable vnto her husband . For shee so discreetly endured his wronging of her bed , that she neuer had any iealous quarrell with her husband for that beastlynesse . Because she still expected thy mercy vpon him , that beleeuing in thee , hee might turne chaster .

And hee was besides this , as of a passing good nature , so also very hot and cholerike : but shee knew well enough , ▪ That a husband in choller , is not to bee contradicted ; not in deede onely , but not so much as in word . But so soone as hee was growne calme and quieter , that shee saw her oportunity , would shee render him an account of her actions ; if so bee hee had beene offended vpon too slight an occasion .

2. In a word , when as many matrones , who had much milder husbands , carried the markes of the blowes in their dissigured faces , would in their gossippings tell many a tale of their husbands manner of liuing ; shee as it were in iest , grauely aduised their too free tongues ; That from the time they first heard those Tables , which they call b b Tabulas matrimoniales . I he Ancients recorded the conditions of the contract , the Ioy ●ture , dowry , and marriage duties in publike sables , which were read ( like our exnortations in the Communion booke , after marriage ) openly on the day or matrimony : for these see Tertul lib. ad 〈…〉 , c. 3. Matrimoniall , to bee first read vnto them , they should account of them as euidences , whereby themselues were made seruants ; and that therefore being alwayes mindfull of their owne condition , they ought not to pride vp themselues against their husbands . And when as they admired , ( knowing what a cholericke husband shee indured ) for that it had neuer beene heard , nor by any token perceiued , that Patricius had once beaten his wife , or that there had been any one household difference betweene them for so much as one day ; and whenas they familiarly askt the reason of it , shee taught them the Rule , which I haue before mentioned . Those wiues that obseru'd it , finding the good , gaue her thankes for it ; those that did not , were kept vnder and afflicted .

3. Her mother-in-law also , being at first incensed at her by the whisperings of naughty seruants ; she so farre ouercame by obseruance , perseuered so long in patience and meekenes ; that shee of her owne accord discouered vnto her sonne , the tales that the maid-seruants had carried be tweene them , whereby the peace of the house had been disturbed , betwixt her and her daughter-in-law , requiring him to giue 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 prouide withall for the concord of his people , had with stripes corrected the seruants thus bewrayed , according to the pleasure of her that had reueal'd it , her selfe also added this promise , that cuery one should looke for the like reward at her hands , whosoeuer , to picke a thank by it , should speake any ill of her daughter-in-law : which none being so hardy afterwards as to doe , they liued euer after with a most memorable sweetnesse of mutuall courtesies . This great gift thou bestowedst also , O God my mercie , vpon that good hand maid of thine , out of whose wombe thou broughtest mee ; namely , that she euer did , ( where shee wasable ) carry herselfe so peace fully betweene any parties that were at difference and discorded ; as that after shee had on both sides heard many a bitter word , ( such as swelling and indigested choler vses to breake forth into , whenas vnto a present friend , the ill-brookt heart-burning at an enemy , is with many a byting tittle-tattle , breathed vp againe ) shee neuer for all that , would discouer more of the one party vnto the other , then what might further their reconcilement .

4. This vertue might seeme a small one vnto mee , if to my griefe . I had not had experience of innumerable companies , ( I know not by what horrible infection or sinne spreading farre and neere , ) who vsed not onely to discouer the speeches of enemies angred on both sides , to one another ; but to adde withall some things that were neuer spoken : whereas on the contrary , it ought to bee esteemed a meane vertue in a man , to forbeare meerely to procure or increase ill will amongst people by ill speaking , vnlesse hee studie withall how to quench it by making the best of euery thing . And such a one was shee , thy selfe being her most intimate Master , teaching her in the schoole of her brest . Finally , her owne husband ( now towards the latter end of his life ) did shee gaine vnto Thee ; hauing now no more cause to complayne of those things in him when hee was once baptized , which she had formerly borne withall , before hee was conuerted .

5. Yea , shee was also the seruant of thy seruants ; and whosoeuer of them knew her , did both commend much in her , and honored and loued Thee : for that they might well perceiue thy selfe to bee within the heart of her holy conuersation , the fruites of it being witnesses . For shee had beene The wife of one man ; shee had repayed the 1 Tim. 5. 9 duty shee ought vnto her parents ; shee had gouerned her house very religiously ; for good workes she had a good report ; shee had brought vp her childen , so often trauailing in birth of them againe , as shee Gal. 4. 19. saw them swaruing from thee .

Lastly , of all of vs thy seruants , O Lord , ( whom for this fauour receiued thou sufferest thus to speake , vs , who before her sleeping in thee liued in society together , hauing first receiued the grace of thy baptisme ) did shee so take the care of , as if she had beene the mother to vs all : being withall so seruiceable , as if she had beene the daughter to vs all .

CHAP. 10. Of a confernce had with his mother , about the Kingdome of Heauen .

1. THe day now approaching that shee was to depart this life , ( which day thou well knewest , though we were not aware of ) it fell out , thy selfe , as I beleeue , by thine owne secret wayes so casting it : that shee and I should stand all alone together leaning in a certaine window , which lookt into the garden of the house where wee now lay at Ostia ; where being sequestred from company after the weary somenesse of a long iourney , wee were prouiding our selues for a sea-voyage into our owne country , There conferred wee hand to hand very sweetely ; and forgetting those things which are Phil. 3. 13. behinds , wee reached forth vnto those things which are before ; wee did betwixt our selues seeke at that Present Truth , ( which thou art ) in what manner the eternall life of the Saints was to bee , which eye hath not seene , nor Esay . 49. 4. eare heard , nor hath it entred into the heart of man . But yet wee gaped with the mouth of our heart , after those vpper streames of that Fountaine which is before thee ; that being besprinckled with it according to our capacity , wee might in some sort meditate vpon so high a mystery .

2. And when our discourse was once come vnto that poynt , that the highest pleasure of the carnall sences , and that in the brightest beame of corporall lightsomenesse , was , in respect of the sweetenesse of that life , not onely not worthy of comparison , but not so much as of mention ; wee chering vp our selues with a more burning affection towards that , did by degrees course ouer all these corporeals : that is to say , the heauen it selfe , from whence both Sunne , and Moone , and starres doe shine vpon this earth : yea wee soared higher yet , by inward musing , and discourse vpon Thee , and by admyring of thy workes . And last of all , wee came to our owne soules which wee presently went beyond , that wee might aduance as high as that Region of neuer-wasting plenty : where Thou feedest Israel for euer with the foode of Trueth ; and where life is that Wisedome by which all these things are made , and which haue beene , and which are to come . And this Wisedome is not made ; but it is at this present , as it hath euer beene , and so shall it euer bee : seeing that the Termes to haue beene , and to be hereafter , are not at all in it , but to Be now , for that it is eternall . For to haue beene , and to be , is not eternall . And while we were thus discoursing and streyning our selues after it , we arriued to a little touch of it with the whole stroake of our heart ; and we sighed , and euen there wee left behinde vs the first fruits of our spirits enchayned vnto it ; returning from these thoughts , to vocall expressions of our mouth , where words are both begun and finished . And what can bee like vnto thy Word , our Lord , who remaines in himselfe for euer without becomming aged , and yet renewing all things ?

3. Wee said therefore : If to any man the tumults of the flesh bee silenced , let these He means , that whosoeuer hath once ouercome his owne lusts , should no more speake of , or listen after any thing but God . The other Translator makes odd sence of it . fancies of the earth , and waters , and ayre be silenced also : yea let the Poles of heauen be silent also : let his owne soule likewise keepe silence ; yea let it surmount it selfe , not so much as thinking vpon it selfe . Let all dreames and imaginary reuelations be silenced , euery tongue , and euery signe , and whatsoeuer is made by passing from one degree vnto another , if vnto any man it can bee altogether silent : and that because if any man can hearken vnto them , all these will say vnto him , We created not our selues , but Hee that remaines to all eternity . Thus much the creatures hauing vttered , if they bee then silent , ( as hauing raised their attentions vnto him that made them ) then let him speake alone ; not by them , but by himselfe , that we may heare his owne Word ; not pronounced by any tongue of flesh , nor by the voyce of the Angels , nor by the sound of thunder , nor in the darke riddle of a resemblance ; but him whom wee loue in these creatures , let vs heare without the ministery of these creatures ; like as wee two now streined vp our selues vnto it , and in a rauishing contemplation arriued vnto a touch of that eternall Wisedome , which is oaer all . Should this exaltation of spirite haue euer continued , and all Other visions of a sarre inferior alloy beene quite taken away , and that this one exaltation should rauish vs , and swallow vs vp , and so wrappe vp their beholder among these more inward ioyes , as that his life might bee for euer like to this very moment of vnderstanding which wee now sighed after ; were not this as much , as Enter into thy Masters ioy ? But when shall that Mat. 25. 21 bee ? Shall it bee when wee shall all rise againe , though all shall not bee changed ? 1 Cor. 15.

4. Such discourse wee then had and though not precisely after this manner , and in these selfesame words ; yet , Lord thou knowest , that in that day when wee thus talkt of these things , that this world with all it's delights grew contemptible to vs , euen as wee were speaking of it . Then sayd my Mother : Sonne , for mine owne part I haue delight in nothing in this life , what I should here doe any longer , and to what end I am here , I know not , now that my hopes in this world are vanished . There was indeede one thing for which I sometimes desired to bee a little while repriued in this life ; namely , that I might see thee to become a Christian Catholicke before I died . My God hath done this for me more abundantly ; for that I now see thee withall , hauing contemned all earthly happinesse , to bee made his seruant : what then doe I here any longer ?

CHAP. 11. Of the extasie and death of his Mother .

1. WHat answere I then made her vnto these things , I doe not now remember : but in the meane time ( scarce fiue dayes after , or not much more ) she fell into a feauer , and in that sicknesse one day she fell into a swownd , being for a while taken from her sences . Wee ranne to her ; but shee quickly came to her selfe againe ; and looking wistly vpon mee and my brother standing by her , sayd vnto vs in manner of a question , Where was I ? And fixing her eyes vpon vs , all with griefe amazed ; Here , saith she , shal you bury your Mother . I held my peace and refrayned weeping : but my brother spake something to her , insinuating his desire to haue her dye , not in a strange place , but in her owne Country , as being the happier . At hearing of which , shee with an offended countenance , checking him with her eye , for that hee had not yet lost the relish of these earthly thoughts : and then looking vpon me ; Behold ( quoth she ) what he saith : And soone after to vs both , Lay ( saith she ) this body any where , let not the eare for that disquiet you : this onely I request , That you would remember a a Here the Popish Translater notes , That she desired to be prayed for . Not so ; but what remembring at the Altar meanes , see our preface . mee at the Lords Altar , where-euer you bee .

2. And when shee had deliuered this her opinion , in words as well as shee could ; shee held her peace , her sicknesse growing more strong vpon her . But I , considering with my selfe thy gifts , O Thou my invincible God , which thou instillest into the hearts of thy faithfull ones , from whence such admirable fruites doe spring forth , did greatly reioyce and giue thankes vnto thee , calling now to mind , what I before knew with how much carefulnesse ( namely ) concerning her place of buriall , shee had alwayes troubled her selfe ; which shee had appointed and prepared by the bodie of her Husband . For because they two had liued so louingly together , her earnest desire had still beene ( as humane nature is lesse capeable of diuine considerations ) to make this addition vnto that happinesse , and to haue it talkt of by the people ; That God had granted vnto her , after so long a pilgrimage beyond the seas , to haue now at last in her natiue country , both the bodies of man and wife couered with the same earth .

3. But when this empty conceit beganne , by the fulnesse , of thy goodnesse to be thrust out of her heart , I knew not : but I reioyced with much admiration , that I now so plainely saw it , to haue done so : though indeede in that speech which wee had in the window , whenas shee sayd , What doe I here any longer ? shee made shew of no desire of dying in her owne country . I heard afterwards also , that in the time we were at Ostia , how with a matronely confidence shee discoursed with certaine 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 giuen her ; withall demanding of her , Whether shee were not affrayd to leaue her body so farre from her owne City ? vnto which shee replyed , Nothing is farre from God ; nor was it to bee feared lest hee should not know at the end of the world , the place whence he were to raise me vp . In the ninth day therefore of her sicknesse , and the sixe and fiftieth yeere of her age , and the three and thirtieth of mine , was that religious & holy Soule discharged from the prison of her body .

CHAP. 12. He laments his mothers death .

1. I Cloased her eyes ; and there flowed withall an vnspeakeable sorrow into my heart , which ouerflowed into teares : mine eyes at the same time by the violent command of my mind , pumpt their Well drie , and wo was me in that same agony . So soone as she had breathd out her last spirit , the boy Adeodates brake out into a lowd lamentation ; till being pressed by vs all , hee held his peace . In like manner also that childish passion of mine owne , which slipt from mee in teares , being restrained by the manly voyce of my heart , was at last silenced . For fitting a a This same was S. Gregory Nazianzens opinion , Oratione 11. pro Gorgonia , and also orat . 10. in funere Caesary Lachrymis à philosophia superatis psalmodiis lachrimas sedantibus . wee did not thinke it , to solemnize that funerall with lamentations , teares and howlings ; for that this is the fashion whereby those that dye miserably , or bee vtterly perished as it were , vse to be lamented : whereas shee did neyther dye in any miserable condition , nor indeede dyed shee vtterly . For thus much were we assured of by the experience of her good conuersation , her sayth vnfained , and other most certaine arguments .

2 What might that bee therefore which did thus grieuously payne mee within , but a wound newly taken , by hauing that most sweete and deare custome of liuing with her , thus suddenly broken off ? I much reioyce to receiue that testimony from her , whereby in the latter end of her sicknesse , vpon my performance of all respectfull dutyfulnesse to her , shee euer and anon speaking most kindly to mee , call'd mee b b Pium. a dutyfull Child : remembring with great affection of loue , how that shee neuer heard any harsh word or reproachfull tearme , to come out of my mouth against her . But for all this , O my God , that madest vs both , what comparison is there betwixt that honour that I performe to her , and that carefull painefulnesse of hers to mee ? Because therefore I was left thus destitute of so great a comfort , was my very soule wounded ; yea and my life torne in pieces as it were : which had beene made one , out of hers and mine together .

3 That boy now being stilled from weeping , Euodius tooke vp the Psalter , and began to sing , ( the whole house answering him ) the 101 Psalme , a a I suppose they continued to the end of Psalme 102. This was the Primitiue fashion : Nazianzen saies that his speechlesse Sister Gorgoniaes lips muttered the fourth Psalme ; I will lie downe in peace and sleepe . As St Austen lay a dying , the company prayed . Possid . That they had prayers betweene the departure and the buriall , see Tertull. l. de Anima . c. 51. They vsed to sing both at the departure and buriall . Nazianzen . oral : 10. sayes , The dead Caesarius was carried from hymnes to hymnes . The Priests were called to sing Chrysost. Hom. 50. ad Antioch . They sung the 116. Psalme vsually . See Chrysost. Homil. 4. in cap. 2. ad Hebraeos . I will sing of mercy and iudgement vnto thee , O Lord . But when it was once heard what we were a doing , there came together very many Brethren and religious women : and whilest they ( whose office it was , ) were , as the manner is , taking order for the buriall ; my selfe in a part of the house ( where most conueniently I could , together with those who thought it not fit to leaue mee ) discoursed vpon something which I thought fittest for the time : by applying of which playster of truth , did I asswage that inward torment , knowne onely vnto thy selfe , though not by them perceiued ; who very attentiuely listning vnto me , conceiued me to be without all sense of sorrow . But in thy eares , where none of them ouer heard me , did I blame the weakenesse of my passion , and refraine my flood of grieuing : which giuing way a little vnto mee , did for all that breake forth with his wonted violence vpon me , though not so far as to burst out into teares , nor to any great change of countenance , yet know I well enough what I kept downe in my heart . And for that it very much offended me , that these human respects had such power ouer mee , ( which must in their due order , and out of the Fatality of our naturall condition , of necessity come to passe ) I condoled mine owne sorrow with a new grieuing , being by this meanes afflicted with a double sorrow .

4. And behold , when as the Corps was carried to the Burial , we both went & returned without teares . For neither in those Prayers which we powred forth vnto Thee , whenas the Sacrifice of our b b Here my Popish Translater sayes , that the Sacrifice of the Masse was offered for the dead . That the Ancients had communion with their burials , I confesse . But for what ? 1. To testi●● their dying in the communion of the Church . 2. To giue thanks for their departure . 3. To pray God to giue them place in his Paradise . 4. And a part in the first resurrection : But not as a propitiatory Sacrifice to deliuer them out of purgatory , which the Masse is now onely meant for . See our preface . Redemption was offered vp vnto thee for her , the Corps standing by the Graues side , before it was put into the ground ( as the manner there is ) did I so much as shed a teare all the Here obserue Buriall with prayers . Prayer time ; yet was I most grieuously sad in secrete , and with a troubled minde did I begge of thee ( so well as I could ) that thou wouldst mitigate my sorrow , which for all that , thou diddest not : recommending , I beleeue , vnto my memory by this one experiment , That the too strict bond of all humane conuersation , is much preiudiciall vnto that soule , which now feeds vpon thy not deceiuing Word . It would , I thought , doe me some good , to goe and bathe my selfe ; and that because I had heard the Bath to take his name from the Greekes calling of it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for that it driues sadnesse out of the minde . And this I also confesse vnto thy mercy , O father of the fatherlesse ; because that after I had bathed , I was the same man I was before , and that the bitternesse of my sorrow could not bee swette out of my heart .

5. I fell to sleepe vpon it ; and vpon my waking , I found my griefe to bee not a little abated . Wherevpon lying in my bed alone , there came to my mind those true verses of thy Ambrose . For thou art the God that all things doest create , Who know'st the Heauens to moderate , And cloath'st the day with beautious light , With benefit of sleepe , the night , Which may our weakned sinewes make Able new paynes to vndertake , And all our tyred minds well ease , And our distempered griefes appease .

And then againe by little and little as feelingly as before , calling to mind thy handmayd , her deuout and holy conuersation towards Thee , her pleasing and most obseruant behauiour towards Vs , of which too suddenly I was now depriued : it gaue mee some content to weepein thy sight ; both concerning her , and for her ; concerning my selfe , and for my selfe . And I gaue way to these teares which I before restreined , to ouer flow as much as they desired ; laying them for a pillow vnder my heart , and resting my selfe vpon them : for there were thy eares , and not the eares of man , who would haue scornefully interpreted this my weeping .

6. But now in writing I confesse it vnto thee , O Lord , read it , who will ; and interpret it , how he will : and if hee finds me to haue offended in bewailing my mother so small a portion of an houre ( that mother I say now dead and departed from mine eyes , who had so many yeeres wept for me , that I might liue in thine eyes , ) let him not deride me ; but if he be a man of any great charity , let him rather weepe for my sinnes vnto Thee , the Father of all the brethren of thy Christ .

CHAP. 13. Hee prayeth for his dead mother .

1. BVt my heart now cured of that wound , ( for which it might bee blamed for a carnall kinde of affection ) I powre out vnto Thee , O our God , in behalfe of that handmayd of thine , a farre different kind of teares ; such as flowed from a broken spirit , out of a serious consideration of the danger of euery soule that dyeth in Adam . And notwithstanding she for her part being quickened in Christ , euen before her dissolution from the flesh , had so liued , that there is cause to prayse Thy name , both for her sayth and conuersation ; yet dare I not say for all this , that from the time of thy regenerating her by baptisme , there issued not from her mouth any one word or other , against thy commandement . Thy Sonne who is Truth , hath pronounc'd it , Mat. 5. 22. Whosoeuer shall say vnto his brother , Thou foole , shall bee in danger of Hell fire . In so much as woe bee vnto the most commendable life of men , if laying aside thy mercy , thou shouldest rigorously examine it . But because thou too narrowly inquiredst not after sinnes , wee assuredly hope to finde some place a a Either Heauen or Purgatory notes my papist : Is not purgatory well prou'd from hence ? of pardon with thee . But whosoeuer stands to reckon vp his owne Merits vnto Thee , what reckons hee vp vnto thee but thine b b Here he notes . We grow to haue Merits by the gift of God . A meere contradiction : for if merites , what need gifts ? and if gifts , then renounce merits . See Ro. 3. 27. 28 owne 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 deedes , for which with reioycing I giue thanks vnto thee , doe now a a See forward . beseech thee for the sinnes of my mother . Hearken vnto mee by him , I intreate thee , that is the true medicine of our wounds , who hung vpon the tree , and now sitting at thy right hand maketh b b St. Austen would haue bene put n the Inquisition for this ; what ? leaue out the Virgin Mary and the Saints : This is not Romane Catholicke . intercession for vs . I know that shee hath doalt mercifully , and to haue from her very heart forgiuen those that trespassed against her : doe thou also forgiue her trespasses ; what-euer shee hath drawne vpon her selfe in so many yeeres , since her cleansing by the water of baptisme , forgiue her Lord , forgiue her , I beseech thee ; enter not into iudgement with her , but let thy mercy bee exalted aboue thy iustice , and that because thy words are true , and thou hast promised mercy vnto the mercifull ; which , that people might bee , is thy gift to them , who wilt haue mercy on whome thou wilt haue mercy ; and wilt shew deeds of mercy , Rom 9. 1● vnto whom thou hast been mercifully inclined . And I now c c Here hee discouers the opinion of the Church : none of the Fathers prayd for the dead so much as Austen did , nor would hee ( perchance ) haue so earnestly prayed for any , but for his Mother . Papists beleeue that the dead are yet in Purgatory , their sinnes yet vnpardoned . Saint Austens beleefe is different . beleeue that thou hast already done what I request of thee ; but take in good part , O Lord , these d d Prayers for the dead then , is but Will-worship grounded vpon no Command , comforted by no promise . All voluntary : Not so much as a Councell for it . Why is it vrged ? voluntary petitions of my mouth .

3. For shee , the day of her dissolution being at hand , tooke no thought to haue her body sumptuously wound vp , or imbalmed with spices ; nor was she ambitious of any choyce monument , or cared to bee buried in her owne Country . These things shee gaue vs no command for ; but desired only to haue her name e e See the preface . commemorated at thy Altar , which shee had serued without intermission of one day ; from whence she knew that holy Sacrifice to bee dispensed , by which that Hand-writing that was against vs , is Coll. 2 14. blotted out ; through which Sacrifice the Enemy was triumphed ouer ; he , who summing vp our offences , and seeking for something to lay to our charge ; sound nothing in Him , in whom wee are conquerours . Who shall restore vnto him his innocent blood ? who shall repay him the price with which hee bought vs , and so bee able to take vs out of his hands ? vnto the Sacrament of which price of our redemption , this handmaid of thine had bound her owne soule , by the bond of fayth .

4. Let none plucke her away from thy protection : let neyther the Lyon nor the Dragon interpose himselfe by force or fraud . For shee will not answere that shee owes nothing , lest she bee disprooued and gotten the better of , by her crafty accuser : but she will answer , how that her sins are forgiuen her by him , vnto whome none is able to repay that price , which hee layd downe for vs , who owed nothing . a a Plainely , right downe Prayer for the dead had still exceptions taken to it . St. Cyrill Caiech. 5 I know many will aske what good doth it to Soules ? And they euer ioyned Almes to their Prayers . Wilt thou honor the dead ? Doe Almes deeds to the poore for them . Chrrsost . Hom. 61. in Ioan. But the Priest that sings the di●ge &c. hath now robd the poore of that . Let her rest therefore in peace together with her husband , before , or after whom , shee had neuer any : whom shee obeyed ; through patience bringing forth fruit vnto thee , that shee might winne him vnto thee . And inspire , O Lord my God , inspire thy seruants , my brethren , thy sonnes , my masters ( whom with voyce , and heart , and pen I serue ) that so many of them as shall reade these Confessions , may at thy Altar b b Mee desired not to haue her prayd for , but Commemorated at the Altar Himselfe in his Enchiridion cap. 10 teaches , that such as were very good ( and so hee thought his Mother ) needed but Thanksgiuing at the Al●ar for them . To those that were very euill , neyther Prayers , Sacrifice , nor Almes , could doe good . remember Monica thy handmayd , together with Patricius , her sometimes husband , by whose bodies thou broughtest mee into this life , though how I know not . May they with deuout affection be mindefull of these parents of mine in this transitory light , and of my brethren that are , vnder thee our Father in our Catholicke Mother : and of those who are to be my fellow Citizens in that eternall Ierusalem , which thy people here in their pilgrimage so sigh after euen from their birth , vnto their returne thither . That so , what my mother in her last words desired of me , may the more plentifully bee performed for her in the prayers of many ; as well by meanes of my Confessions , as of my prayers .

The end of the Ninth Booke .

Saint Agustines Confessions . The tenth Booke .

CHAP. 1. The Confessions of the heart .

1 LEt mee know Thee , O Lord , who knowest mee : let me know thee , 1 Co. 13. 12 as I am knowne of thee . O thou the vertue of my soule , make thy entrance into it , and so fit it for thy selfe , that thou mayst haue and hold it without spotte Eph. 5. 27. or wrinkle . This is my hope , and therefore doe I now speake ; and in this hope doe I reioyce , when at all I reioyce . As for other things of this life , they deserue so much the lesse to bee lamented , by how much the more wee doe lament them : and againe , so much the more to bee lamented , by how much the lesse we doe lament them . For behold , thou hast loued truth , and hee that does so , commeth 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 knowne to God .

1. ANd from thee O Lord , vnto whose eyes the bottome of mans Conscience is layd bare , what can bee hidden in mee though I would not confesse it ? For so should I hide thee from mee , not my selfe from thee . But now , for that my groaning is witnesse for mee , that I am displeased with my selfe : thou shinest out vnto mee , and art pleasing to me , yea desired , and beloued of mee : and I will bee ashamed of my selfe , yea I will renounce mine owne selfe , and make choyce of thee ; and neuer may I please thee , nor my selfe , but in thee .

2. Vnto thee therefore , O Lord , am I layd open , what euer I am , and with what fruit I may Confesse vnto thee , I haue before spoken . Nor doe I it with words and speeches of the body , but with the expressions of my very soule , and the crye of my thoughts , which thy care onely vnderstandeth . For when I am wicked then to confesse vnto thee , is no other thing but to displease my selfe : but when I am well giuen , to confesse vnto thee , is then no other thing , but not to attribute this goodnesse vnto my selfe : because it is thou , O Lord , that blessest the Iust , but first thou iustifiest him being wicked . My Confession therefore , O my God , in thy sight , is made vnto thee priuately , and yet not priuately : for in respect of noyse , it is silent , but yet it cryes alowd in respect of my affection . For neither doe I vtter any thing that is right vnto men , which thy selfe hath not before heard from mee : nor caust thou heare any such thing from me , which thy selfe hath not first sayd vnto me .

CHAP. 3. The Confession of our ill deeds , what it helpes vs .

1. WHat therefore haue I to doe with men , that they should heare my Confessions ; as if they could cure all my infirmities ? A curious people to pry into another mans life , but slothfull enough to amend their owne . Why doe they desire to heare from me , what I am ; who will not heare from thee , what themselues are ? And how know they , whenas they heare my selfe confessing of myselfe , whether I say true or no ; seeing none knowes what is in man , but the spirit of man which is in 1 Cor. 2. 11 him ? But if they heare from thee any thing concerning themselues , they cannot say , The Lord lyeth . For what els is it from thee to heare of themselues , but to know themselues ? and who is hee that knowing himselfe , can say , It is false , vnlesse himselfe lyes ? But because Charity beleeueth all things ; ( that is to say , amongst those whom by knitting vnto it selfe it maketh one ) I therefore , O Lord , doe so also confesse vnto thee , as that men may heare : to whom though I be not able to demonstrate whether I confesse truely ; yet giue they credit vnto mee , whose eares charitie hath set open vnto mee .

2 But doe thou , O my most private Physicion , make apparent vnto mee , what fruite I may reape by doing it . For the confessions of my passed sinnes ( which thou hast so giuen and couered , that thou mightest make mee happy in thee , in changing my life by thy sayth and Sacrament ) whenas they are read and heard , they stirre vp the heart that it may not sleepe in despaire , and say , I cannot ; but keepe it selfe wakefull in the loue of thy mercy , and the sweetnesse of thy grace : by which any weake persons is made strong , who is by it made guilty to himselfe of his owne infirmities . As for these that are good , they take delight to heare of their passed errours , ( those I meane , that are now freed from them : ) yet are they not therefore delighted because they are errors ; but for that they hauing so beene , are not so now .

3. With what fruit , O Lord my God , to whom my conscience , ( more secure vpon the hope of thy mercy , then in her own inocency ) maketh her daily confession , with what fruit I beseech thee , doe I by this Booke before Thee also confesse vnto men , what at this time I yet am , not what I haue beene ? For , as for that fruit , I haue both seene & spoken of it but as for what I now am , behold , in the very time of the making of these Confessions ; diuers people both desired to know it : both they that personally know mee , and those also that did not ; they that had heard any thing eyther from me , or of me : but their care ouer-heares not my heart , where-euer , or what-euer I be . They are desirous therefore to heare mee confesse what I am within ; whither neyther their eye , nor eare , nor vnderstanding is able to diue ; yet doe they desire it , though they bee tyed to beleeue mee , not able to know me , because that Clarity ( by which they are made good ) sayes vnto them , that I would neuer belye my selfe in my Confessions . And t is that Charity in them , which giues credit to me .

CHAP. 4. Of the great fruite of Confession .

1. BVt to what end would they heare this ? doe they desire to congratulate with mee , when as they shall heare how neere ( by thy grace ) I am now come vnto thee ? and to pray for mee , when shall they once heare how much I am cast behind by mine owne heauinesse ? To such will I discouer my selfe : for it is no meane fruite , O Lord my God , to cause many to me thankes vnto thee , and bee intreated for vs , by many . Let the friendly minde of my brethren loue that in mee , which thou teachest is to bee loued : and lament in me , what thou teachest is to be lamented : Let the minde 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 approue of mee , doe also reioyce for mee ; and when they disallow mee , are sory for me : because that whether they allow , or disallow me , yet still they loue me . To such will I discouer my selfe : they will haue a respect to my good deedes , and sigh for my ill . My good deedes are thine appoyntments , a a Where be Merits then ? This is right Protestant diuinity . and thy gifts : my euill ones , are my owne faults , and thy iudgements . Let them receiue comfort by the one , and sigh at the other : Let now both thanks-giuing and bewailing ascend vp 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 , haue mercy vpon me according Psal. 51. 1. to thy great mercy , for thine owne names sake : and at no hand giuing ouer what thou hast begunne in mee , finish vp what is imperfect . This is the fruit of my Confessions ; not of what I haue beene , but of what I am : namely , to confesse this not before thee onely , in a secret reioycing mixed with trembling ; and in a priuate sorrow fulnes , allayed with hope : but in the cares also of the beleeuing sonnes of men , sharers of my ioy , and partners in mortality with mee ; my fellow Citizens , and fellow Pilgrimes : both those that are gone before , and those that are to follow after mee , and those too that accompany mee along in this life .

3. These are thy seruants , my brethren ; those whom thou willest to be thy sonnes , my masters ; whom thou commandedst mee to serue , if I would liue with thee . But this thy saying were to little purpose , did it giue the command onely by speaking , and not goe before mee in performing . This therefore I now doe both in deede and word : this I doe vnder thy wings ; and that with too much danger , were not my soule sheltred vnder thy wings , and my infirmity knowne vnto thee . I am but a little one ; but my Father liueth for euer , and my Protector is fit for mee . For t is the very same hee that begat me , and that defends meet for thou thy selfe art all my goods ; euen thou , O omnipotent , who art present with me , and that before I am come vnto thee . To such therefore will I discouer my selfe , whom thou commandest mee to serue : not discouering what I haue beene , but what I now am , and what I am yet . But I will not iudge my selfe . Thus 1 Cor: 4. 3. therefore let mee be heard .

CHAP. 5. That man knoweth not himselfe throughly : and knowes not God but in a glasse darkely .

1. BVt thou , O Lord , doest iudge me : because , that although No man knowes 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 my selfe , accounting my selfe but dust and ashes ; yet know I something of thee , which I know not of my selfe . For surely , now wee see thorough a glasse darkely , not 1 Cor. 13. 12. face to face as yet : so long therefore as I bee absent from thee , I am neerer vnto my selfe ● Cor. 5. 6. then vnto thee ; and yet know I thee not possible to be any wayes violated : whereas for my selfe , I neyther know what temptations I am able to resist , or what I am not .

2. But there is hope , because thou art faithfull , who 1 Cor. 10 3. wilt not suffer vs to bee tempted aboue that wee are able : but wilt with the temptation also make a way to escape , that we may be able to beare it . I will confesse therfore ; what I know by my selfe I will confesse , yea and what I know not . And that , because what I doe know by my selfe , by thy shewing it mee , I come to know it : and what I know not by my selfe , I am so long ignorant of , vntill my darkenesse bee made as the Noone-day Ps. 139. 1 in thy sight .

CHAP. 6. What God is , and how knowne .

1. NOt out of a doubtfull , but with a certayne Here hath the former Translater neglected this of conscience . conscience , doe I loue thee O Lord : Thou hast strucken my heart with thy word , & therupon I loued thee . Yea also the heauen , & the earth & all that is in them , behold , they bid me on euery side , that I should loue thee ; nor cease they to say so vnto all , to make them inexcuseable . But more profoundly wilt thou haue mercy Rom. 9. 15. on whom thou wilt haue mercy , and wilt haue compassion vpon whom thou wilt haue compassion : for else doe the heauen and the earth speake forth thy prayses vnto the deafe . What now do I loue , whenas I loue thee ? not the beauty of any corporall thing , not the order of times ; not the brightnesse of Here sets he downe the Obiects and pleasures of the fiue Sences . 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 oyntments , and spices : not Manna and honey , nor any fayre limbs that are so acceptable to fleshly embracements .

2. I loue none of these things , whenas I loue my God : and yet I loue a certaine kinde of light , and a kind of voyce , and a kinde of fragrancy , and a kinde of meat , and a kind of embracement . Whenas I loue my God ; who is both the light , and the voyce , and the sweet smell , and the meate , and the embracement of my inner man : where that light shineth vnto my soule , which no place can receiue ; that voyce soundeth , which time depriues me not of ; and that fragrancy smelleth , which no wind scatters ; & that meate tasteth , which eating deuoures not ; and that embracement clingeth to mee , which satiety diuorceth not .

This is it which I loue , when as I loue my God . And what is this ? I askt the Earth , and that answered me , I am not it ; and whatsoeuer are in it , made the same confession . I asked the Sea and the deepes , and the creeping things , and they answered me , We are not thy God , seeke aboue vs . I asked the fleeting winds ; and the whole Ayre with his inhabitants answered me , That a a An old Philosopher Anaximenes was deceiued , I am not thy God . I asked the heauens , the Sunne and Moone , and Starres , Nor ( say they ) are wee the God whom thou seekest .

3. And I replyed vnto all these , which stand so round about these dores of my flesh ; You haue answered me concerning my God , that you are not he . And they cryed out with aloud voyce , He made vs . My questioning with them , is my intention : b b What he meanes by Intention , see in our Marginall note lib. 7. cap. 1. pag 342. like a Philosopher he puts Intention and Species together . He meanes , that their hauing a shape and figure , shewed them not to bee Gods . This is contrary to the Manichees . & their answer is their figure and species . And I turned my selfe vnto my selfe , and sayd , Who art thou ? And I answered , A man : for behold , here is a soule , and a body in me , one without , and the other within . By which of these two , am I to seeke my God , whom my body had inquired after from earth to heauen , euen so farre as I was able to send these beames of mine eyes in ambassage ? But the better part is the inner part , vnto which all these my bodily messengers gaue vp their c c Renunciabant . This he translates , gaue place , ignorantly . See our note on lib 7. c. 17. pa. 396 intelligence , as being the President and Iudge of all the seuerall answers of heauen and earth , and of all things that are therein , who all sayd , Wee are not God , but He made vs . These things did my inner man kn●w by the intelligence giuen him by the outer man : And I the inner man knew all this ; I the soule , by meanes of the Sences of the body .

4. I asked the whole frame of the world concerning my God , and that answered mee , I am not He , but Hee made me . Doth not this corporeall figure guidently appeare to all those that haue their perfect sences ? why then speakes it not The 5. outward Sences represent what they see , heare , &c. vnto the 3. inward Sences : and then Reason takes the report or intelligence , and makes iudgement , and giues direction accordingly . The other Translater is much out here , for want of a very little Philosophy . the same things vnto all ? The creatures both small and great doe see this corporeall figure well enough , but they are not able to aske any questions of it : because Iudge Reason is not President ouer their Sences which are to giue vp intelligence vnto him . But Men are well able to aske that , so they may clearely see the inuisible things of God , which are vnderstood by the things that are made . But by inordinate loue of them , they make themselues subiects vnto them : and slaues are not fit to be Iudges . Nor will the creatures answere to such as aske of them , vnlesse the askers be able to iudge : nor so much as alter their voyce , ( that is , their out-ward appearance ) if so bee one man onely lookes vpon it , and another seeing it , withall enquires of it , so as it may appeare one way to this man , and another way to that man : but it appearing the same way vnto both , is dumbe to this man , but makes answere vnto that ; Yea verily it speakes vnto all ; but they onely vnderstand it , who compare that voyce receiued from without by the Sences , with the Truth which is within . For Truth sayes vnto me , Neyther heauen , nor earth , nor any other body is thy God . This , their very Nature sayes vnto him that lookes vpon them ; There is lesse bulke in the part of a thing , then in the whole . Now vnto thee I speake , O my soule , Thou art my better part : for thou quickenest this bulke of my body , by giuing life vnto it , which no body can giue vnto a body : but thy God is the life of thy life vnto thee .

CHAP. 7. God is not to bee found by any ability in our bodies .

1. WHat is it therefore which I loue , when as I loue my God ? who is Hee that is aboue the top of my Soule ? By this very soule will I ascend vp vnto him ; I will so are beyond that faculty of mine , by which I am vnited vnto my body , and by which I fill the whole frame of it with life . I cannot by that faculty finde my God ; for so , the Horse & Mule that haue no vnderstanding , might Psal. 32. ● . as well finde him ; seeing they haue the same faculty , by which their bodies liue also .

2. But another faculty there is , not that onely by which I giue life , but that too by which I giue sence vnto my flesh , which the Lord hath framed for me : when ( namely ) he commands the eye that it should not heare , and the care that it should not see : but orders that for mee to see by , and this , for mee to heare withall ; and assignes what is proper to the other Sences seuerally , in their owne seates and offices ; which being diuers through euery sence , yet I the soule being but one , doe actuate and gouerne . I will ( I say ) mount beyond this faculty of mine ; for euen the Horse and Mule haue this , seeing they also are sensible in their bodies .

CHAP. 8. The force of the Memory .

1. I Will soare therefore beyond this faculty of my nature , still rysing by degrees vnto Him , who hath made both mee and that nature . And I come into these fields and spacious palaces of my Memory , where the treasures of innumerable formes brought into it from these things that haue beene perceiued by the sences , be hoarded vp . There is layd vp , whatsoeuer besides wee thinke , eyther by way of enlarging or diminishing , or any other wayes varying of those things which the sence hath come at : yea , and if there bee any thing recommended to it , and there layd vp , which forgetfulnesse hath not swallowed vp and buried . To this treasury when euer I haue recourse , I demaund to haue any thing brought forth whatsoeuer I will ; whereupon some things come out presently , and others must be longer enquired after , which are fetcht ( as it were ) out of some more secret receptacles : other things rush out in troopes ; and while a quite contrary thing is desired and required , they start forth , as who should say , Lest peraduenture it should bee wee that are called for . These I driue away with the hand of my heart , from the sight of my remembrance ; vntill that at last bee discouered , which I desire , appearing in sight , out of its hidden Cells . Other things are supplyed more easily and without disorder , iust as they are desired : former notions giuing way to the following by ; which giuing way are they layd vp againe , to bee forth-comming when-euer I will haue them . Which is altogether , whenas I repeate any thing by heart .

2. There are all things distinctly & vnder generall heads preserued , according to the seuerall gates that each notion hath beene-brought in at : as light ( for example ) & all colours and formes of bodies , brought in by the Eyes : and by the Eares all sorts of Sounds : and all Smels by the Nosethrils ; all tastes by the gate of the Mouth : and by the sence which belongs to the whole a a The Touch , which hath no proper Sea● or Organ , as the other 4 Sences haue , but is diffused all the body ouer . body , is brought in whatsoeuer is hard or soft ; whateuer is hot , or cold ; whateuer is smooth or rugged , heauy or light , in respect of the body , eyther outwardly or inwardly . All these doth that great Receipt of the memory take in , which are to bee sorth comming , and to be cald for againe , whenas neede so requireth . And there bee , I know not what , secret and vnexpressable nookes in it ; seeing all these notions of things each by his owne Port , enter into it , and are there layd vp in it . And yet doe not the things themselues enter the Memory ; onely the Images of the things perceiued by the Sences , are ready there at hand , when euer the Thoughts will recall them .

3. Which Images who can tell how they come to be formed , notwithstanding it plainely appeares by which of the Sences each hath beene fetched in and locked vp ? For euen whilest I dwell in the darknesse & silence ; yet into my memory can I draw colours , if I please , and can discerne betwixt Blacke and White , and what others I desire . Nor yet her Sownds breake in , and disturbe that notion drawne in by mine eyes , which I am now considering vpon : seeing these Sounds bee in the memory too , and layd vp in secret , as it were apart by themselues ; and I can call for them if I please , and they present themselues to mee at an instant . And though my tongue be quiet , and my throat silent , yet can I sing as much as I will ; nor doe the Images of those colours which notwithstanding be then there , now encroach and interrupt me , when another piece of treasure is cald for which came in by the eares . And thus all other things , brought in and layd vp by other of the sences , doe I call to remembrance at my pleasure . Yea I discerne the breath of lillies from that of violets , though at the instant I smell nothing : and I preferre honey before sweet wine , smooth before rugged ; though at that time I neyther taste , nor handle , but remember onely . All this doe I within , in that hugy roomthynesse of my memory .

4. For there haue I in a readinesse , the heauen , the earth , the sea , and what-euer I can thinke vpon in them , besides those which I haue forgotten . There also meete I with my selfe , I recall my selfe , what , where , or when I haue done a thing ; and how I was affected when I did it . There be all what euer I remember , eyther vpon mine owne experience , or others credit . b b Of this sentence my Translater hath made very able Nonsence . Out of the same store doe I my selfe compare these and these likelyhoods of things ; eyther of such as I haue made experience of , or of such as I haue barely beleeued vpon experience of some things that bee passed : and by these do I compare actions to come , their euents and hopes : and vpon all these againe doe I meditate , as if they were now present . I will doe this or that ( say I to my selfe , in that great receipt of my soule ) and this or that shall follow vpon it . Oh that this would come to passe , or that ! God would deliuer vs from this or that . Thus talke I to my selfe : which when I speake of , the Images of all the things that I do speake of , are present , all out of the same treasury of my memory ; nor could I talke of any of these things , were the Images wanting .

5. Great is this force of memory , excessiue great , O my God! a large and an infinite roomthynes , who can plummet the bottome of it ? yet is this a faculty of mine , and belongs vnto my nature : nor can I my self comprehend all that I am . Therefore is the minde too streight to containe it selfe , not of capacity b b Here he leaues out what hee could not conster . enough to hold there , what should be there . Is the memory therefore without the minde , or rather is it not within it ? how then is not the mind sufficient to conteyne all it selfe ?

6. A wonderfull admiration surprizes me , and an astonishment seazes me vpon this : that men go abroad to admire the heights of mountaines , the lofty billowes of the sea , the long courses of riuers , the vast compasse of the Ocean , and the circular motions of the starres , and yet leaue them selues vnadmired . And that more is , all these things which I spake of , I did not then see then with mine eyes ; yet could I not haue spoken of them , vnlesse those mountaines & billowes , and Riuers , and starres , which I haue seene , and that Ocean which I beleeue to be , I had already seene inwardly in my memory , yea with such vast spaces betweene , as if I had verily seene them abroad . Yet did not I swallow them into me by seeing , when as with mine eyes I beheld them : Nor are the things themselues now within me , but the Images of them onely . And I distinctly know by what sence of the body , each of these tooke impression in mee .

CHAP. 9. The memory of diuers Sciences .

1. ANd yet is not this all , that this vnmeasurable capacity of my memory beares in minde . Here also bee all these precepts of those liberall Sciences as yet vnforgotten ; coucht as it were further off in a more inward place , though properly no place : nor is it the Images a a Here by putting in of Onely , he quite marres the sense . of the precepts which I beare , but the Sciences themselues . For , what Grammar , or Logike is , how many kinds of Questions there bee , whatsoeuer of all these I know , t is in such manner in my memory , as that I haue not meerely taken in the Image , and left out the thing , as though the noyse of it hauing sounded , is againe vanished , like a voyce left in the care by the b b Sicut vox impressa , per oures vestigio quo quasi sonaret , cúm iam non sonaret The former Translateris lost ; makes a meere noyse onely . Vestigium is that impression , scale or marke , that a thing leaues behinde it , which in Songs , Musicions call the Ayer . The print of the hares foote , is the vestigium to the dogs eye ; but the sent left in it , is the vestigium to his nose . The memory ( that is the bearing still in minde ) needs not this : but t is the remembring or the recalling to memory that needs this vestigium , to discourse and hunt vpon , for recouery of the lost notion . ayre of it , wherby it was to be called into memory , againe , as if it now presently sounded , whenas indeede it doth not sound . Or like an Odour , euen while it passes away and is fann'd into wind , does affect the smelling ; whence it conueighs the Image of it selfe into the memory , which remembring , we smell ouer againe : or like meate , which verily in the belly hauing now no taste ; hath a kinde 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 vs still . For surely the things themselues are not let in into the memory , but the Images of them onely are with anadmirable swiftnes catcht in , & in most worderfull cabiners stoard vp ; whence they are as wondersully fetcht out againe , by the Act of remembring .

CHAP. 10. Our Sences conueigh things vnto our memory .

1. BVt now when I heare that there bee three kinds of questions , Whether the thing bee ? What it is ? and of what rature it is ? I doe indeed hold fast the Images of the sounds , of which those word ; be composed , which I alsoknow to be , together with the noyse passed in by my eares not to be now in any being at all . As for the things themse lues which are signified by those sounds , I neuer so much as reacht them with any sence of my body , nor euer discernd them otherwise then by my very minde ; yet haue I layd vp not their Images onely , but their very selues . Which how they gate in into me , let others tell if they can : I for mine owne part haue runne ouer all the Cinque-ports of my flesh , but cannot finde by which they gat in .

2. For mine eyes they say ; that if those Images were coloured , t was wee then that brought tydings of them . The eares they say , If they gaue any sound , then t was we gaue notice of them . The Nosthrills they say , If they had any smell , then they passed in by vs . The sence of tast that sayes , Vnlesse they had a sauour with them , neuer aske me for them . The Touch that sayes , Were it not a body , I handled it not ; and if I neuer handled it , then I gaue no notice of it . Looke now , whence and which way gat these things into my memory ? I for my part know not how . For when I first learned them , I gaue not credit to another mans heart , but I tooke knowledge of them in mine ; and approouing them for true , I recommended them ouer vnto my heart , there laying them vp as it were , where I might fetch them agayne , wheneuer I desired . In my heart therefore they were euen 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 , vnlesse because they were already in my memory ; though so farre off yet , and crowded so farre backeward as it were into certaine secret caues , that had they not beene drawne out by the aduice of some other person , I had neuer perchance beene able so much as to haue thought of them ?

CHAP. 11. The Species a a The Species be the fore notes or notions of things . Scaliger . And these Species be indeed in the Soule , not diffused throughout all , but seated in the vnderstanding principally Aristotle l. 3. de Anima , cap. 4. which vnderstanding is the Intellectiue memory . of things are in the soule .

1. WHerfore we find , that to learne these things whose Images we sucke not in by our Sences , but perceiue within by themselues , 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 contayne more scatteringly and confusedly ; that so , being orderly and at hand as it were layd vp in the memory , ( where before they lurked vncollected and neglected ) they may more easily make proffer of themselues vnto our intention b b For Species Intentionales , See the Philosophers See ●●● note vpon pag. 3. ●2 now made familiar vnto them .

2. And how many of this kinde does my memory still beare in mind which are found out already , and as I sayd , ready at hand as it were ; which yet we are sayd to haue a a He appeares to be of the Platonist mind , and that to Know was nothing but to Remember . learned and to haue knowne : which if I should giue ouer to call to minde but for some short space of time , they become so drowned againe , and so giue vs the slip , as it were , backe into such remote and priuy lodgings , that I must be put againe vnto new paines of meditation , for recouery of them to their former perfection . For other Quarter to retyre b b The brayne hath no Cell to put forgotten notions in . vnto they haue not : but they must be rallied and drawne together againe , that they may bee knowne ; that is to say , they must as it were be collected and gathered together from their dispersions : whence the word c c Hee meanes , that to thinke or meditate vpon a note , is to gather together the scattered notions of it . cogitation is deriued . For Cogo & Cogito are of the same forme , as Ago and Actito , Facio and Factito . Notwithstanding hath the mind of man so properly layd clayme vnto this word ( Cogitation ) as that now , not that which is gathered together in any other place , but in the mind onely , ( that is drawne together , ) is by custome of speech properly now sayd to bee ( cogitated or ) thought vpon .

CHAP. 12. The Memory of Mathematicians .

1. THe Memory contayneth also the reasons and innumerable lawes of Numbers and Dimensions ; none of which hath beene by any Sence of the body imprinted in it : seeing they haue neyther colour , nor sound , nor taste nor small , nor feeling . I haue heard the sounds of those words by which these things are signified , when as they haue beene argued vpon : but the sounds are of another nature from the things . For the sounds are one way in Greeke , and another in Latine : but the things themselues are neyther Greeke , nor Latine , nor any other Language .

2. I haue likewise seene the lines drawne by Architects , euen as small as the thred of a Spiders web ; but these are of another kinde ; they are not the Images of those Dimensions , a a For the Dimensions were Thick and Broad , but the lines , neyther . which mine eye of flesh shewed vnto me . He knoweth them , who soeuer without any thought of heart whatsoeuer , acknowledges them within himself . I haue also perceiued euen with all the the sences of my body , those numbers which wee number ; but those numbers by which wee make our account , are far different from those numbers which wee make our account vpon ; nor are they the Images of these , and therefore are they diuerse a a I read it variae sunt , and not valde sunt as the printed copyes haue it . from them . Let him now laugh at me for these things , who vnderstands them not ; and I will pitty him , whilest hee derides me .

CHAP. 13. The Memory of Affections .

1. ALL these things I well remember , and how I first learnt them doe I well remember . Many things most falsely obiected against these things , haue I both heard , and doe yet remember : which though they bee false , yet is it not false that I haue remembred them ; and that I haue discerned withall , betwixt these truths and these falsehoods , which are obiected against them . And this I remember too ; and I perceiue my selfe to discerne these things one way now , and remember my selfe to haue oftentimes discerned them otherwaies , whenas I often thought vpon them . That I haue therefore vnderstood these things heretofore , doe I remember often ; and what I now discerne and vnderstand , doe I lay vp in my memory , that hereafter I may remember how I haue vnderstood it now . Therefore also doe I now remember myselfe to haue remembred ; like as if hereafter I shall call to remembrance , that I haue been able to remember these things now ; it shal be by the force of my memory , that I shall bee able to call it to remembrance .

2. My Memory contaynes also the Affections of my mind , not in the same manner that my minde it selfe contaynes them , whenas it suffers them : but farre another way , like as the force of the b b Sicut sese habet vis memoriae . This he turnes . As that it descendeth onely vpon the force of the memory . Memory containes it selfe . For euen then when I am not merry , yet doe I remember my selfe to haue beene merry heretofore ; and when I am not sad , yet doe I call to minde my forepassed sadnesse . And that I haue beene afrayd heretofore , I now remember without feare ; and I sometimes call to minde a forepast desire , without any desire at all , now . Sometimes on the contrary , in a fit of ioy doe I remember my forepassed sorrow , and in a sad moode , call I to minde the ioy that I haue sometimes enioyed .

CHAP. 14. How , when we are not glad , wee call to mind things that haue made vs glad .

1. WHich is not to bee wondered at , if meant of the body ; for the minde is one thing , and the body another . If I therefore with ioy remember some passed paine of body , 't is not so strange a thing . But now seeing this Minde is the very same which the memory , ( for that when we giue command to haue a thing kept in memory , we say ; Looke to it , that you heare this well in mind : and so , when we forget a thing , wee say ; It was in my mind euen now , and , 't is quite slipt out of my minde , calling the memory the minde : ) seeing therefore so it is , how comes this to passe , that when in a cheerfull veyn I remember a sad passage , my minde thinking vpon ioy , and my memory at the same time vpon sadnesse : my mind vpon the ioyfulnesse it conceiues , is full of ioy , and yet my memory vpon the sadnesse that is in it , is not sad ; does not the memory perchance belong vnto the minde ? Who will say so ? Doubtlesse therefore the memory is as it were the belly of the mind ; and ioy and sadnesse , like sweete and sowre meate , which when they are committed vnto the memory , bee as it were passed away into the belly ; where stowage they may haue , but taste none at all . Ridiculous it is to imagine these to be alike ; and yet are they not vtterly vnlike .

2. But behold , this also bring I out of my memory . whenas I say there bee foure perturbations of the minde , desire , ioy , feare , and sorrow : and how farre soeuer I am able to dispute vpon these heads , both by deuiding the whole , each into his parts , and by defyning : in my memory finde I what to say , and out of my memory doe I bring it : yet am I not moued for all this , with any of these Perturbations , whenas by calling them to minde , I doe remember them ; yea , and before I recalled and meditated them ouer , n my memory they were , and therefore by calling to mind might they very well be fetcht from thence . Perchance therefore , euen as meate is by chewing of the Cud , brought vp againe out of the belly , so by recalling , are these brought vp out of the memory . Why therefore does not the disputer perceiue the taste of it in the mouth of his Musing ? why does not the rememberer feele ( I meane ) the swiftnes of ioy , & the bitternesse of sorrow ? is the comparison vnlike in this , that it is not euery way the like ? Who then would willingly discourse of these subiects , if so oft as we name griefe or feare , so oft we should be compelled to be sad or fearefull ? and yet could we neuer spoake of them , did we not finde in our memory , not the sounds of the names alone according to their Images imprinted in it by the Sences of the body , but euen the very notions of the Things themselues which wee neuer receiued in , by any of the Cinque-parts of our body , but which the very minde it selfe made sensible of by the experience of its owne passions , hath committed vnto the memory ; or else which the memory hath of it selfe retained , being neuer committed vnto it .

CHAP. 15. Wee remember absent things also .

1. BVt whether all this bee done by the Images or no , who can readily affirme ? For when , for example , I name a Stone , I name the Sunne at such time as the things themselues are not before my Sences ; yet euen then doe I conceiue the Images of them . I name some bodily paine , yet I doe not feele it whenas nothing akes about me : yet for all this , vnlesse the Image were in my memory , I should neuer know what I sayd , nor should in discoursing diserne payne from pleasure .

2. I name bodily health ; whenas I am found in body , the thing it selfe is present with me ; and yet for all this , vnlesse the Image of health also were fixed in my memory , I could by no meanes recall into my remembrance , what the sound of this name should signifie : nor would sicke people know when health were named , what were spoken , vnlesse the Image thereof were preserued by the force of the memory , although the thing it selfe were far enough from the body . I name some numbers by which we accompt , and they are in my memory ; not their Images , but themselues . I name the Image of the Sunne , and that image is also in my memory . Nor doe I call to minde the image of that image , but the image it selfe ; that is it which is present with me , whenas I remember it . I name Memory , and I acknowledge what I name . But where doe I acknowledge it , but in my memory it selfe ? May the memory it selfe bee present vnto it selfe by its owneimage , or not by it selfe rather ?

CHAP. 16. There is a memory of forgetfulnesse also .

1. WHen I name forgetfulnesse , and acknowledge it withall ; whence should I acknowledge what to name , did I not remember it ? I speake not now of the sound of the name , but of the thing which it signifies : which if I had forgotten , I could neuer acknowledge what that sound signified . When therefore I remember memory , then is the memory it selfe present with mee 〈…〉 : but when I name both forgetfulnes and memory too , then is forgetfulnesse present also . Memory is present by which I haue remembred ; forgetfulnes is present by which I haue not remembred . But what is forgetfulnesse , but a priuation of memory ? How then is that present for mee to remember , which when it is so , I cannot remember ? Now , if wee remember any thing , wee hold it in memory ; yet forgetfulnesse , vnlesse wee did remember it , we could neuer at hearing of the name , acknowledge the thing that is signified by the sound . Forgetfulnesse is retayned in the memory . Present therefore it is , that we might not forget it , which when it is not , wee doe forget it . Is it to bee vnderstood by this , that forgetfulnesse is not present vnton the memory ( whenas we remem●er it ) by it selfe , but by its Image , because of it were present by it selfe , it would cause vs not to remember , but to forget ?

2. Who now shall search out that ? who shall comprehend how that should bee ? For mine owne part , Lord , I yet labour vpon this , yea and A second doubt . I labour in any selfe , and am become a soyle that requires hard labour and very much sweate . For wee are not now quartering out the regions of heauen , or taking the distances of the Starres , or deuising where the hinges of the earth should hang. It is I my selfe that remember , I the Mind . 'T is then no such wonder , if the knowledge of that bee farre from mee , which I my selfe am not . But what is nearer to mee then my selfe ? Yet loe , am not I able to comprehend the force of mine owne memory ; no , though I cannot so much as call my selfe my selfe , without it . For what shall I say , when I see it so certayne that I remember forgetfulnesse ? Shall I say that that is not in my memory , which I remember ? or shall I say that forgetfulnesse is for this purpose in my memory , that I might not forget ? Both these are most absurd .

3. What is to bee thought of this third doubt ? How can A third doubt . I say that the Image of forgetfulnesse is kept in memory , and not forgetfulnesse it selfe , whenas I doe remember it ? with what colour may I affirme this also , seeing that when the Image of any thing is imprinted in the memory , t is necessary that the thing it selfe bee present first , by which that image may bee imprinted ? For in this sort doe I remember Carthage , and all other places where I haue beene : thus remember I mens faces also , whom I haue seene , and the Reports of the other Sences : Nuntiata . thus doe I too , with the health or sicknesse of the body . For when these obiect , were present with mee , my memory receiued their images from them ; which as euer present , I might looke vnto and repeate ouer in my mind , when-euer I desired to remember the obiects themselues which were absent . If therfore this forgetfulnesse should be held in memory by meanes of its image , and not immediately by it selfe , then plainely , hath it selfe beene 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 forgetfulnes is , by its presence , to blot out what euer it finds there noted ? Well! which way soeuer it bee , notwithstanding that way bee past conceiuing , and expressing ; yet most certaine I am , that I doe well remember this same forgetfulnesse , by which whatsoeuer else wee remember , is defaced .

CHAP. 17. A threefold power of memory .

1. GReat is this power of Memory ; a thing , O my God , to bee amazed at , a very profound and infinite multiplicity : and this thing is the minde , and this thing am I. What am I therefore , O my God ? What kinde of nature am I ? A life various and full of changes , yea vehemently insariable . Behold , in those innumerable fields , and dennes , and caues of my memory , innumerably full of innumerable kinds of things , brought in , first , eyther by the Images , as 1 all bodies are : secondly , or by the presence of the things 2 themselues , as the Arts are : thirdly , or by certaine notions 3 or impressions , as the Affections of the mind are , which euen then when the mind doth not suffer , yet does the memory retayne ; for that whatsoeuer is in the mind , is also in the memory . Thorow all these doe I runne and tumble ; myning into them on this side , and on that side , so sarre as euer I am able , but can finde no bottome . So great is the force of memory , so great is the force of this life of man , euen whilest hee is mortall . 2

2. What am I now to doe , O thou my true life , my God ? I will passe euen beyond this faculty of mine which is called memory : yea , I will passe beyond it , that I may approach vnto thee , O sweete light . What sayest thou to me now ? See , I am now mounting vp by the steps of my soule , towards ●hee who dwellest aboue mee . Yea I will passe beyond this faculty of mine which is called memory , desirous to touch thee , so farre as thou mayest bee touched ; and to cleaue fast vnto thee , where thou art to be layd hold vpon . For euen the beasts and birds haue memory ; else could they neuer find their dennes and nests againe ; nor those many other things which they are vsed vnto : nor indeede could they euer enure themselues vnto any thing , but by their memory . I will passe beyond my memory therfore , that I may arriue at him who hath separated me from the foure-footed beasts and the fowles of the ayre , making mee wiser then they : yea I will soare beyond mine owne memory . But where shall I finde thee , O thou truely good , and thou secure sweetnesse ? But where shall I bee able to finde thee ?

CHAP. 18. Of the Remembrance .

1. IF I now finde thee without my memory , then am I vnmindfull of thee : and how shall I finde thee , if I doe not remember thee ? The woman that had lost her greate , and sought it with a light ; vnlesse shee had remembred it , shee had neuer found it . For when it was found , whereby should shee haue knowne whether it were the same or no , had shee not remembred it ? I remember many a thing that I haue both lost , and found againe : whereby knew I that ? euen because that when I was seeking for any of them , and somebody askt me , Is this it , or is that it ? so long sayd I no , vntill that were offered mee which I sought for : which had I not remembred ( whateuer it were ) though it were offered mee , yet should I not finde it , because I could not acknowledge it . And at the same passe still we are , as often as wee finde what we sought for .

2. Notwithstanding , when any thing is by chance lost from the eyes , not from the memory ( as euery visible body ) yet the Image of it is kept still within , and is sought for vntill it bee againe restored vnto the sight : which when it is found , is knowne againe by the Image which is within : Nor doe we say that wee haue found what we haue lost , vnlesse we know it againe ; nor can wee know it to bee the same , vnlesse wee remember it . This was onely lost to the eyes , but surely preserued in the memory .

CHAP. 19. What Remembrance is .

1. WHen now the memory it selfe loses any thing , ( as it falls out whenas we forget any thing ) and seekes out for the recouery of it ; where at last doe we search , but in the memory it selfe ? where , if one thing bee offered in stead of another , wee so long refuse it , vntill wee meete that which wee seeke for : which so soone as we haue met withall , we say , This is it : which we could neuer doe , did wee not know it to bee the same : and neuer could we doe that , vnlesse we did remember it . Certainely therefore wee had forgotten it ; yet all of it had not slipt vs : but by that part whereof wee had some hold , was the lost part sought for ; because the memory now feeling that it did not beare about so much of it together , as it had wont to doe , and halting as it were vpon the may me receiued in the losse of what it had beene vsed vnto ; it eagerly layes about to haue that made vp againe , which was wanting . Like as some knowne man , ( eyther seene or thought on ) if hauing forgotten his name , we study to recouer it : what euer name but his comes into our memory , it will not peize in with it ; and all , because that name was neuer vsed to bee thought vpon together with that man : which name therfore is so long reiected , vntil that at length presents it selfe vnto the memory ; with which , as hauing , beene acquainted with the knowledge of , it may euenly iump in withall . And from whence does that name present it selfe , but out of the memory ? for when being put in minde by some other man , wee know it to bee the same , 't is by vertue of the memory . Nor doe wee now beleeue it as any new name , but vpon the assurance of our Remembrance , doe wee allow it to be the same that was named to vs .

But were the name vtterly blotted out of the minde , we should not then remember it , when we were againe put in minde of it . For wee haue not vtterly as yet forgotten that , which wee remember our selues to haue forgotten . That lost notion therefore , which wee haue vtterly forgotten , shall we neuer be able so much as to seeke after .

CHAP. 20. All men desire blessednesse .

1. HOw then doe I seeke after thee , O Lord ? For when I seeke thee , my God , I seeke an happy life . I will seeke thee , that my soule may liue . For my body , that liueth by my soule : and my soule by thee . Which way then doe I seeke for an happy life ? seeing it is not to bee found , vntill I can say It is enough in that place , where I am to say it . How seeke I it ? Whether by way of Remembrance , as one that had forgotten it , and yet remember my selfe to haue forgotten it ? Or , by way of appetite to learne it as a thing vnknown ; which eyther I neuer knew , or at least to haue so farre forgotten it , as that I doe not so much as remember that I haue forgotten it ? Is a a Here the other Translater negligently mis-read his copie . 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 euer see it , that they are now so enamored of it ? Truely we haue it , but which way , I know not : yea , there is a certaine other way , which when any hath , hee is euen then blessed . And some there bee , that bee blessed in hope . These haue it in a meaner kind , then those who are in possession : who yet are much better then such as are neyther blessed in deede , 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 bee happy ; which that they doe desire , is most certaine .

2. How they come to know it , I cannot tell : and therefore haue they it by , I know not , what secret notice ; concerning which , in much doubt I am , whether it bee in the memory or no : which if it bee , then should wee sometimes haue beene blessed heretofore .

But whether euery man should haue beene so happy as seuerally considered in himselfe , or as in the loynes of that a a Adam man who first sinned , and in whom wee are all dead , and from whom being descended , wee are all borne with misery ; I now inquire not : but this I demaund , whether this blessed life bee in the memory , or no ? For , neuer should wee loue it , did wee not know it . Wee heare the name , and we all confesse our desire vnto the thing : for wee are not delighted with the sound onely .

For when a Grecian heares the name sounded in Latine , he is no wayes delighted , for that hee knowes not what is spoken ; but wee Latines are delighted with it , euen as he is , if hee heares it pronounced in Greeke : because the thing it selfe is neyther Greeke nor Latine , the attayning whereof both Greekes and Latines doe so earnestly looke after , like as the men of other Languages doe . Knowne therfore vnto all it is and could they with one voyce bee demanded , Whether they would be happy or no ? without doubt they would all answer , That they would . And this could not bee , vnlesse the thing it selfe expressed by this name , were still reserued in their memory .

CHAP. 21. We also remember , what we neuer had .

1. BVt is it so in memory as Carthage is to a man that hath seeue it ? No. For a blessed life is not to bee seene with the eye , because it is not a body . Doe wee then so remember it , as wee doe numbers ? Neyther . For these , hee that already hath in his knowledge , seekes not further to attayne vnto . As for blessed lofe , wee haue that already in our knowledge , therefore doe we loue it , and yet desire to attaine , that wee may bee blessed .

Doe wee remember it then , as we doe eloquence ? Nor so . For although some vpon hearing of the name , doe thereupon call to minde the thing , who yet were neuer eloquent , and many doe it , that desire to bee so , whereupon it appeares to bee already in their knowledge : yet hauing by their outward Sences obserued others to bee more eloquent , they are both delighted at it , and desire to be so themselues : notwithstanding , if by their outward notice they had not obserued it , they could not haue beene delighted with it ; nor to be eloquent , but that they were delighted with such as were eloquent . But what this blessed life should be , wee can by no sence of our body get the experience of .

2. Or is it so in memory , as the ioy is that wee remember ? perchance so indeede : for my ioy I remember euen whilest I am sadde ; like as I doe a happy life , euen whilest I am vnhappy : nor did I euer with any bodily sence eyther see , or heare , or smell , or taste , or touch that ioy of mine : but I found it in my minde , wheneuer I reioyced ; and the knowledge of it stucke so fast in my memory , that I was well able to call it to remembrance , with contempt sometimes , and with fresh desire other whiles , euen according to the diuersity of those things , for which I remembred my selfe to haue reioyced . For euen at vncleane thoughts , was I sometimes ouerioyed ; which calling to minde againe , I now both detest and curse . And other whiles doe I ioy at good and honest thoughts , which I call to minde with some desire , although they perchance present not themselues ; and therefore againe sad at it , doe I call to mind my former reioycing . Where therfore and when had I any feeling of a blessed life , that I should remember , and loue , and desire it ? Nor is it my desire alone , or of some few besides , but euery man verily would be happy ; which , vnlesse by some certaine knowledge wee had notice of , wee should not with so certaine a will desire it .

3. But what is this ? If two men bee askt whether they would goe to the warres ; one , perchance , would answere that hee would , and the other , that he would not ; but if both were askt , whether they would bee happy , both of them would without all doubting affirme , that they desire it : nor for any other reason would this man goe to the warres , and the other not , but to bee happy : For perchance , because that as one man reioyces vpon this occasion , and another vpon that ; so doe all men agree in their desire of being happy : euen as they would agree , it they were asked , whether they desired to haue occasion of reioycing : ( this b b I reade , Quod ipsum gaudium ; instead of Atque ipsum gaudium ; altering the confused interpunctions and poyntings . very ioy being the thing which they call the blessed life : ) and that ioy , though one man obtaines by one meanes , and another man by another meanes , yet is this the thing agreed vpon that they all striue to attaine vnto , namely , that they may reioyce : which for that it is a thing , which no man can rightly say , but that hee hath had some experience of , being therfore sound in the memory , is it called to knowledge , wheneuer the name of a blessed life is mentioned .

CHAP. 22. True ioy , is this blessed life .

1. FArre be it , O Lord , farre be it from the heart of thy seruant who heere confesseth vnto thee , farre be it from me to imagine , that for euery ioy that I reioyce withall , I should be made happy . For there is a ioy which is not granted vnto the vngodly ; but vnto those onely which loue thee for thine owne sake ; whose ioy thy selfe art . And this is the blessed life , to reioyce vnto thee , concerning thee , and for thy sake : this is the happy life , and there is no other . As for them that thinke there is another , they pursue another ioy , which is not the true one . Howeuer , their minde is not vtterly turned aside from some kind of resemblance of reioycing .

CHAP. 23. Ablessed life what , and where it is .

1. IT is not certaine therefore that all men desire to bee happy , for that those who haue no desire to reioyce in thee , ( which to doe is the onely happy life . ) doe not verily desire the happy life . Surely a a My MS. reades it Sane in stead of An , without an interrogatiue . else is the sense imperfect . Gal. 5. 17. all men desire this : but because the flesh lusteth against the Spirit , and the Spirite against the flesh , that they cannot do what they would , doe they fall vpon that which they are able to doe , resting themselues contented therewith : For because , that they are not able to doe , they doe not will so earnestly , as were sufficient thorowly to make them able . For I demand of euery man , whether they had rather reioyce 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 ioying in the truth : For this is a ioying 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 , doe all desire to ioy in the truth is all mens desire . I haue had experience of diuers that would deceiue , but not a man that would willingly be deceiued . Where therefore gaynd they the knowledge of this happy life , but euen there , where they learned the truth also ? yea verily they loue this truth , for that they would not be deceiued : & whenas they loue a happy life ( which is nothing else but a ioying in the truth ) then also doe they loue the truth : which yet they would not loue , were there not some notice of it remayning in their memory .

2. Wherefore then ioy they not in it ? why are they not blessed ? euen because they are more strongly taken vp with other things which haue more power to make them miserable , then that hath to make them happy , which they remember so little of . For there is a dimme glimmering of light yet vn-put-out , in men : let them walke , let them walke , that the darknesse ouertake them not . Why now should truth bring forth hatred , and thy Minister become enemy vnto them , whom hee preaches the truth vnto ; when as a happy life is loued ; which is nothing else , but a ioying in the truth : vnlesse the reason bee , because truth is in that kinde loued , that all , which loue any other thing , would gladly haue that to bee the truth , which they so loue : who , because they would not willingly bee deceiued , would not therefore be conuinced of a falsehood ? Therefore doe they hate the truth , for the same reason , which they loue instead of the truth .

They loue truth when it enlightens them , but they hate it when it reprehends them . For because they would not willingly bee deceiued , and fayne would deceiue ; doe they loue it , when it discouers it selfe vnto them ; but they hate it , when it discouers them to others . But thus shall it pay them in their owne coyne ; because , those who would not haue themselues discouered by it , euen those in despite of their teeth shall it vncase ; and yet not reueale it selfe vnto them . Thus thus ; yea very thus , yea iust thus , desires this pore-blinde , this lazie , this slouenly , and this ill-behau'd minde of man , to muffle vp it selfe from the view of others ; but that any thing should bee conceald from it , it desires not But the quite contrary does befall it ; for that it cannot lye vndiscouered from the truth ; but the truth shall bee veyld vp from it . Yet this minde of man not withstanding , euen thus wretched as it is , takes ioy rather in truths then in falsehoods . Happy therefore shall it one day bee , if no distraction interloping , it shall settle its onely ioy vpon that Truth , by which all things else are true .

CHAP. 24. That the memory containeth God too .

SEE now , how I haue coursed ouer all my memory in search of thee , O Lord ; and no where could I find thee , without it . Nor haue I found any thing at all concerning thee , but what I haue kept in memory , euer since the time that I first learnt thee : nor haue I euer forgotten thee , since the houre I first learnt thee ; for where I sound Truth , there found I my God who is the truth it selfe ; which from the time I first learnt it ; haue I not forgotten . Since therefore I learnd to know thee , hast thou still kept in my memory : and there doe I finde thee when euer I call thee to remembrance , and delight my selfe in thee . These be my holy delights , which thou hast bestowed vpon me through thy mercy , which had respect vnto my pouerty .

CHAP. 25. In what degree of the memory God is found .

1. BVt whereabouts in my memory is thy residence , O Lord ? where about there abidest thou ? what ki● of lodging hast thou there f●●med for thy selfe r what manner of Sanctuary hast thou builded for thy selfe ? Thou hast afforded this honour vnto my memory , as to reside in it ; but in what quarter of it , that am I now considering vpon . For I haue already passed beyond such parts of it , as are common to mee with the beasts , whilest I called thee to mind , ( for as much as I found not thee there amongst the Images of corporeall things : ) & I proceeded to these parts of it , whither I had recommended the Affections of my mind : nor could I finde thee there . Yea I passed further into it , euen to the very seate of the minde it selfe ( which is there in my memory , as appeares by the mindes remembring of it selfe : ) neyther wert thou there : for that as thou art not eyther any corporeal image , no more art thou any Affection of a liuing man ; like as when wee reioyce , condole , desire , feare , remember , forget , or whatsoeuer else we doe of the like kinde : No nor yet art thou the minde it selfe ; because thou art the Lord God of the minde . Moreouer , all these are changed , whereas thou remaynest vnchangeable ouer all ; who yet vouchsafest to dwell in my memory , euen since that first time that I learnt to know thee . But why seeke 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 : euen for this reason , that I haue preserued the memory of thee , since the time that I first learnt thee : and for that I finde thee in my memory , whensoeuer I call thee to remembrance .

CHAP. 26. Whereabouts God is to bee found .

1. WHere then did I finde thee , that I might learne thee ? For in my memory thou wert not , before I learn'd thee . In what place therefore did I find thee , that so I might learne thee , but euen in thine owne selfe , farre aboue my selfe ? Place there is none ; wee goe backward and forward , but particular place there is none to containe thee . Euery where O truth , art thou President of the Councell to those that aske Counsell of thee , and at one dispatch doest thou answere all , yea though they aske thy counsell vpon diuers matters . Clearely doest thou answere them , though all doe not clearely vnderstand thee . All may aduise with thee about what they will , though they alwayes heare not such answer as they desired . Hee is thy best seruant , that lookes not so much to heart that from thee , which himselfe desireth ; as hee that is willing with that rather , which from thee hee heareth .

CHAP. 27. How God drawes vs to himselfe .

1. TOO late beganne I to loue thee , O thou beatty both so ancient and so fresh , yea too too late came I to loue thee . For behold , tho● wert within mee , and I out o● my selfe , where I made search for thee ; deformed I , wooing these beautifull pieces of th● workmanship . Thou indeede wert with me ; but I was not with thee : these beauties kept mee farre enough from thee : euen those , which , vnlesse they had their Being in thee , should not be at all . Thou calledst , and criedst vnto mee , yea thou euen brakest open my deafenesse . Thou discoueredst thy beames , and shynedst out vnto mee , and didst chase away my blindnesse . Thou didst most fragrantly blow vpon me , and I drew in my breath and panted after thee . I tasted thee , and now doe bunger and thirst after thee . Thou didst touch mee , and I euen burne againe to enioy peace thy .

CHAP. 28. The misery of this life .

1. WHen I shall once attaine to be vnited vnto thee in euery part of me , then shall I no more feele eyther sorrow , or labour : yea , then shall my life truely bee aliue , euery way full of thee . Whereas now verily , for that whom thou fillest , thou also raysest , am I a burthen vnto my selfe , because I am not full of thee . The ioyes of this my life which deserue to bee lamented , are at strife with my sorrowes which are to bee reioyced in : but which way the victory wil incline . I yet know not . Woe is me O Lord , haue pitty on mee ; My sorrowes that be bad , are in contention with my ioyes that bee good : and which way the victory will encline , I yet know not . Alasse for mee , O Lord , haue pitty vpon mee . Woe is mee ; behold , I hide not my wound● : thou art the Physician , and I the Patient : thou mercifull , and I miserable ; Is not the life of man vpon earth a very temptation ?

2. Who is hee that would willingly endure troubles and difficulties ? These thou commandest to bee borne , not to beloued : for no man is in loue with the crosse which hee takes vp , though hee loues well enough to take it vp . For notwithstanding that he reioyces to beare , yea much rather had hee that there were no crosse for him to beare . In aduersity , I desire prosperity , and in prosperity am I afraid of aduersity : what middle place now is there betwixt these two , where this life of man is free from temptation ? Woe is threatned vnto the prosperity of this world againe , & againe ; both for the feare of aduersity , and lest our ioy should bee marred . Woe vnto the aduersities of this word , againe and againe , yet woe the third time vnto them : and that because of the great desire men haue vnto prosperity . Aduersity therefore being so hard a thing , and which makes a a Some compies reade it Na frangat roler antiam , and others , naufragat . shipwracke oft times of our patience , is not the life of man a very temptation vpon 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 . Giue mee patience to endure what thou commandest , and then command what thou wilt . Thou imposest continency vpon mee ; and when I perceiued as one b b Ait quidam The pi●ce quo ●ed 〈…〉 which slight men●t●ning of the Author , hee giues vs to note , that he did not ranke this booke of Wisedome among the Canonicall Scriptures ; nor quoted it as Gods word , but mans . One sayth St Augustine honors these Apocryphall bookes oftentimes by quoting them : but does not Canonize them . This same One sayth , hath the Popish Translater left out , as seeming too slight a phrase for his vneanonicall Apocrypha . sayth , that no man can bee continent , vnlesse thou giue it , and that this was a point of wisedome to know whose gift it was . By continency verily , are wee bound vp and brought into vnity with thee ; from whom wee were scattered abroad into many diuisions : for needes must hee loue thee lesse , who loues any thing together with thee , which hee loues not for thee .

O thou loue , which art euer burning , and neuer quenched ! O charity , my God! kindle mee I beseech thee . Thou enioynest me continency : giue me what thou commandest , and then command what thou wilt .

CHAP. 30. The deceitfulnesse of dreames . 1 Ioh. 2. 16.

1. VErily thou commandest me to containe my selfe from the lust of the flesh , the lust of the eyes , and the ambition of this world . Thou commandest mee also to abstayne from carnall copulation ; and concerning wedlock thou didst a a the popish Translater notes , That chaslity is better then marriage . But does that appeare by this passage ? perchance to those that haue the gift of conti●ency ( as St. Austen now had ) it is indeed , nay it had been a sinne for him to haue marryed : but for others , it is better to marry then to burne . now aduise me to a better course , then that was which thou leftest me my free choyce in . And because thou gauest it , ●t was obtayned , and that before I became a dispencer of thy Sacrament .

But yet still there liue in my memory , ( which I haue now spoken so much of ) the Images of such things , as my ill custome had there fixed ; and which rush into my thoughts ( though wanting strength ) euen whilest I am broad waking : but in sleepe obey come vpon me , not to delight onely , but euen so farre as consent , and most like to the deede doing : yea , so farre preuailes the illusion of that Image , ( both in my soule and in my flesh ) as that these false visions perswade me vnto that when I am asleepe , which true visions cannot doe , when I am awake . Am I not my selfe at that time , O Lord my God ? And is there yet so much difference betwixt my selfe and my selfe , in that moment wherein I passe from waking to sleeping , or returne from sleeping vnto 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 themselues presse in vpon mee , yet would my resolution re maine vnshaken . Is my reason clozed vp , together with mine eyes ? or is it lull'd asleepe with the sences of my body ? But whence then comes it to posse , that wee so often euen in our sleepe make such resistance ; and being mindefull of our purpose , and remaine most chastly in it , wee yeeld no assent vnto such enticements ? And yet so much difference there is , as that when any thing hath otherwise hapned in our sleepe , wee vpon our waking returne to peace of conscience : by the distance of time discouering that it was not wee that did it , notwithstanding wee bee sorry that there is something someway or other done in vs . Is not thy hand able , O God almighty , to cure all the discases of my soule , and with a more abundant measure of thy grace , also to quench the lasciuious motions of my sleepe ?

3. Thou shalt increase , O Lord , thy graces more and more vpon mee , that my soule may follow my selfe home to thee , wholy freed of that bird●ly me of concupiscence ; that it may no longer rebell against it selfe , nor may in dreames not onely not commit these adult erous vncleannesses , by meanes of these b b Imagines animales . sensuall Images , procuring pollution of the flesh , but that it may not so much as once consent vnto them . For to hinder that no such fancy , ( no not so much as should neede any checke to restraine it , ) doe its pleasure in the chast affection of those that sleepe , ( not in this life onely , but euen in this age of youth ) is not hard for the Almighty to doe , who is able to doe aboue all that wee aske or Eph. 3. 20. thinke . And for this time , in what case I yet am in this kind of naughtinesse , haue I confessed vnto my good Lord ; reioycing with trembling in that grace which thou hast already giuen me , and bemoaning my selfe for that , wherein I am still vnperfect ; well hoping , that thou wilt one day perfect thy mercies in mee , euen vnto a fulnesse of peace : which both my outward and inward man shall at that time enioy with thee , whenas death shall be swallowed vp in victory . 1 Cor. 15. 54.

CHAP. 31. The temptation of eating and drinking .

1. THere is another euill of the day , which I wish Math. 6. 34 were sufficient vnto it , that we are fayne by eating and drinking to repaire the daily decayes of our body , vntill such time as thou destroyest both 1 Cor. 6. 13 belly and meat , whenas thou shalt kill this emptinesse of mine , with a wonderfull fulnesse , and shalt cloath this incorruptible , 1 Cor. 15. 54. with an eternall incorruption . Butin this life , euen necessity is sweete vnto me , against which swetnes do I fight , lest I should bee beguiled by it ; yea , a daily warre doe I make , bringing my body into subiection by my fastings ; the pinchings whereof are by the pleasure I take in it , expelled . Hunger & Thirst verily are painefull : they burne vp and kill like a feaver , vnlesse the physicke of nourishments relieue vs . Which , for that it is readily to bee had , out of the comfort wee receiue by thy gifts , with which both land and water , and ayre serue our necessities , are our calamities termed our delicacies . Thus much hast thou taught mee , that I am to take my meat , as sparingly as I would doe my Physicke .

2. But in the while I am passing from the pinching of emptynesse , vnto the content of a competent replenishing ; does that snare of lickorishnesse , euen in the very passage , lie in ambush for mee : For that passage betweene , is a kinde of pleasure , nor is there any other way to passe by , but that which necessity constraines vs to goe by . And whereas health is the cause of our eating and drinking , there will a dangerous lickorishnesse goes a-long , with health like a handmayd , yea endeauours oftentimes so to goe before it , as that I eate that for my tooths sake , which I eyther say I doe , or desire to doe , for my healths sake . Nor is there the same moderation in both ; for that which is enough in respect of health , is nothing neere enough in respect of lickorishnesse : yea very vncertaine it is oftentimes , whether the necessary care of my body still requires sustenance , or whether a voluptuous deceiueablenesse , of Epicurisme supplies lust with maintenance . And for that this case is vncertaine , does my vnhappy soule reioyce , & prouides it thereby of a protection of excuse : reioycing for that it cannot now appeare what may bee sufficient for health ; that so vnder the cloake of health , it may disguise the matter of Epicurisme .

3. These enticements doe I endeauour to resist dayly : yea I call thy right hand to help me , and to thee doe I referre my perplexities ; for that I am resolued of no counsell as yet , whereby to effect it . I heare the voyce of my God commanding , Let not your hearts bee ouercharged with Luke 21. 34. surfeting and drunkennesse . As for drunkennesse , I am farre enough from it , and thou wilt haue mercy vpon mee , that it may neuer come neere mee . But full-feeding hath many a time stolne vpon thy seruant : but thou wilt haue mercy vpon mee , that it may hereafter bee put farre from mee : for no man can bee temperate , vnlesse thou giue it . Many things thou vouchsafest vnto vs , which wee pray for ; and what good thing soeuer wee haue receiued before wee pray , from thee haue we receiued it ; yea to this end haue wee already receiued it , that wee might acknowledge so much afterwards . Drunkard was I neuer : but I haue knowne many a drunkard made a sober man by thee . Thy doing therefore it is , that such should bee kept from being drunkards hereafter , who haue not beene that way faulty heeretofore ; as from thee it also comes , that those should not continue faulty for euer , who haue beene giuen to that vice heretofore : yea from thee it likewise proceedes , that both these parties should take notice , from whom all this proceeded .

4. I heard also another Ezek. 18. voyce of thine , Goe not after thine owne lusts , and from thine owne pleasures turne away thy face . Yea by thy fauour haue I heard this saying likewise , which I haue much delighted in , Neyther if wee eate , 1 Cor 8. 8 are wee the better ; neyther if wee eate not , are we the worse : which is to say , that neythes shall this thing makes me rich , nor that miserable . Also another voyce of thine haue I heard . For I haue learned in whatsoeuer state I am , therewith Phil. 4. 11 , 12. to be content : and I know how to abound , and how to suffer neede . I can doe all things through Christ that strengtheneth me . See here b b Hee meanes St. Paul : who spake this . a souldiour indeed of thy celestiall armies ; on : not of the same moulds that wee are made of : but remember Lord that wee are dust , and that of dust thou hast Gen. 3. made man , who was lost and Luk. 15. 32 is found . Nor yet could Hee doe this of his owne power , because hee was of the same dust , him I meane whom I did so heartily loue for this , saying by thy inspiration , I can doe all things ( sayth hee ) through him that strengtheneth me . Strengthen me , that I may be able ; giue what thou commandest , and command what thou wilt . Euen S. Paul confesses to haue receiued , and when hee glorieth , in the Lord hee glorieth . Another c c The place is found in Ecclesiasticus 23. 5. 6. which being Apocryph all he quotes not the Author so reuerently as he did St. Paul euen now : See our note vpon cap. 29. also haue I heard begging of thee , Turne from mee ( sayth he ) the greedynesse of the belly . By which it appeareth , O my holy God , that the power is of thy giuing , when any thing is done which thou commandest to bee done . Thou hast taught mee good Father , that Vnto the pure , all things are pure ; but that it is euill vnto Titus 1. 15 the man that eateth with offence . And , that euery Creature Ro. 14. 20 of thine is good , and nothing to bee refused , which is receiued with thankesgiuing . And that meate commendeth vs not to God : And , that no 1 Tim. 4. 4. 1 Cor. 8. 8. man ought to iudge vs in meat or drinke . And , that hee which Rom. 14. 13 eateth , Let him not despise him that eateth not ; and let not him that eateth not , iudge him that eateth . These things haue I learned , thankes and prayse bee to thee therefore , my God and Master ; euen to thee that knockest at the doore of mine eares , the enlightener of my heart : doe thou deliuer mee out of all temptation .

6. It is not any vncleannesse in the meate which I feare , but the vncleannesse of mine owne gurmandizing . I know , that liberty was granted vnto Noah , to eate of all kinde of flesh that was good for foode . That Gen. 9. 3. Eliah was fedde with flesh : 1 King 17. 9 that Iohn Baptist , endued with an admirable abstinence , Math. 3. 4. was not polluted by those liuing creatures the Locusts , which were granted him to feede vpon . And on the other side , I know that Esau was deceiued by longing after the potage of Gen. 25. 34 Lintels : and that Dauid was blamed by himselfe for desiring 2 Sam. 23. 15 , &c. a draught of water : and that our King was tempted , not concerning flesh , but bread ; Math. 4. 3. and the people in the wildernesse therefore deserued to bee reprooued , not so much for desiring flesh , but for murmuring against the Lord , out of a lust to lickorish meats . My selfe therefore amidst Num. 11. 14 these temptations doe striue dayly against mine owne appetite of eating and drinking . For t is not of such a nature , as that I am able to resolue to cut my selfe short of it once for all , and neuer to touch it afterward , as I was able to doe concerning carnall copulation . The brydle of the throat therefore is to be held betweene a temperate slacknesse and a stiffenesse : and who is he , O Lord , that is not some whit transported beyond the lists of necessity ? what euer hee is , a great man hee is ; and let him magnifie thy name for it . But for mine owne part , I am not the man , for that I am a sinner . Yet doe I magnifie thy name too ; yea , and Her makes intercession to thee for my sinnes , who hath ouercome the world ; who accounts mee among the weake members of his body ; because thine eyes haue seene my Psa. 139. 16 substance being yet vnperfect , and in thy booke 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 misse them , I doe not seeke them ; when I may haue them , I doe not refuse them : yea alwayes indifferent I am , alwayes to bee without them : At least to my selfe I seeme to bee , though perchance deceiued I may bee . For euen that naturall darkenesse is much to be lamented , wherein the knowledge of mine owne abilities so farre lies concealed ; as that when my soule makes enquiry into her selfe concerning her owne powers , it conceyues it not safe , too lightly to giue credit vnto it selfe ; because that what is already in it , l●es many times so closely muffled vp , as nothing but experience can reueale it ; nor ought any man to bee secure in this lift , ( which may well bee called one continued temptation ) whether that hee whom it hath beene possible of worse to make better , may not likewise of better , be made a a Hence the Popish Translater obserues , That no man can be sure of his soluation . But is that to be proued from this place ? St. Austen meanes , That he best man is not secured from falling in to sin , that s all . But plainely hee hath translated ill . worse againe . Our onely hope , our onely confidence , the onely assured promise that we haue , is thy mercy .

CHAP. 33. The pleasures taken in hearing .

1. THe delights of mine cares verily , haue heretofore more strongly inucigled and ingaged mee ; but thou hast brought me off , and freed mee . Yet still at hearing of those Ayers which thy words breat he soule into , whenas they are sung with a well tuned and a well-gouerned voyce ; I doe , I confesse , receiue a little contentment : not so great though , as that I am enchanted by it , but that I can goe away when I please . But yet for all this , that those Ayers may together with these words ( by vertue of which they receiue life ) gaine full admission with mee ; doe they aspire to be entertained into a place of no meane honour in this heart of mine . Nor can I scarce affoord them a roome be fitting for them . At another time forsooth doe I seeme to my selfe to attribute more respect vnto them then is seemely ; yea euen whilest together with those sacred ditties I perceiue these mindes of ours to bee farre more religiously and zealously a a The excellent vse of Church musicke skilfully handled . blown vp vnto a flame of deuotion , whenas these ditties He meanes that as the moodes or time of the musicke be eyther sad or cheerful , so is sadnesse or cheerfulnesse of Spirit Procured . The other Translater hath made no Musick here . are thus sung ; then they would haue been , had they not been so sung : yea and I perceiue withall , how that the seuerall affections of our spirit , according to a sweete variety , haue their proper Moodes answerable to them in the voyce and singing , by I know not what secret familiarity whereof , they bee stirred vp .

2. But this contentment of my flesh , ( vnto which it is not fit to giue ouer my soule to bee effeminated : ) doeth very oft beguile mee ; when ( namely ) the sence goes not so respectfully along with the reason , that it can with any patience endure to come behinde it ; but vpon this consideration onely , that because Reason for the Sences sake gaynd admission ; therefore would the contentment of the Sence , euen runne before Reason , and bee her leader . Thus in these things I sometimes sinne by surprize , but afterwards I finde mine owne fault . Againe at another time thorough an indiscreete wearynesse of being inueigled , doe I erre out of too precise a seuerity : yea very fierce b b St. Austen had some Puritanicall thoughts now and then , obiected to him by fleshly , wisedome , which , reason and deuotion presently againe put out of him . am I sometimes , in the desire of hauing the melody of all pleasant Musicke , ( to which Dauids Psalter is so often sung ( banished both from mine owne eares , and out of the whole Church too : yea and the safer way it seem'd vnto mee , which I remember to haue beene often told me of Athanasius Bishop of Alexandria , who caused the Reader of the Psalme to sound it forth , with so little warbling of the voyce , as that it was neerer to pronouncing , then to singing .

3. Notwithstanding so often as I call to mind the teares I shed at the hearing of thy Church-songs , in the beginning of my a a His mother bred him vp in the true fayth : then the Maniches corrupted him ; from whom hee was newly now reouered . recouered fayth ; yea and at this very time , whenas I am moued , not with the singing , but with the thing sung , ( when namely they are set off with a cleare voyce and skilfully gouerned ) I then acknowledge the great good vse of this institution . Thus floate I betweene perill of pleasure , and an approoued profitable custome : enclined the more ( though herein I pronounce no irreuocable opinion ) to allow of the old vsage of singing in the Church ; that so by the delight taken in at the eares , the weaker mindes may be rowzed vp into some feeling of deuotion . And yet againe , so oft as it befalls me to be more mou'd with the voyce then with the ditty , I confesse my selfe to haue grieuously offended : at which time I wish rather not to haue heard the musicke . See now in what a perplexity I am ! weepe with me , and weepe for mee , O all you , who inwardly feele any thoughts , whence good actions doe proceede . As for you that feele none such , these things moue not you . But thou O Lord my God , looke vpon mee , hearken , and behold , and pitty , and heale me thou , in whose eyes I am now become a a Mihi quaestio factus sum . Quaestio was the ●ortures vsed 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 turnes . In whose eyes I know not how I stand . Take which you please . a torture to my selfe , and that s the perplexity I languish vpon .

CHAP. 34. The euticements comming in by the eyes .

1. THere remaines the pleasures of these eyes of my flesh , concerning which I am now to make this Confession vnto thee ; which let the cares of thy temple , those brotherly and deuour eares , well hearken vnto ; that with it wee may conclude our discourse , concerning the temptations of the lusts of the flesh , which as yet sollicite mee , groaning earnestly , and desiring to be cloathed vpon with my house from heauen . Mine eyes take delight in fayre formes , and varieties of them : in beautifull and pleasant colours . Suffer not these to hold possession in my soule ; let my God rather be Lord of it , who made all these : very good they bee indeede , yet is Hee my good , and not they . Verily , these entice mee broade waking euery day , nor finde I any rest from these sights , as I haue had often , when silence was kept after sweete voyces . For this Queene of Colours , the light , shedding it selfe into all whateuer wee behold , so oft as I enioy the day light , glyding by myne eye in its varyed formes , doth most sweetely inueigle mee , wholy busiec about another matter , and taking no notice of it . For it so forcibly insinuates it selfe , that if at any time it suddenly bee withdrawne , it is with much longing lookt after againe ; and if missing too long , it besaddeth the minde . O thou light , which Tobias Tob. 4. beheld , when with his eyes cloazd vp , hee directed his sonne the way to life ; himselfe going before with the feete of charity , neuer misleading him : Or that light which Isaac beheld , when as his Gen 27. 1. fleshly eyes being dimme , so that hee could not see , hee blessed his sonnes , not able to discerne which was which ; though in blessing of them , he deserued to haue discern'd them . Or that light which Iacob beheld , when taken blinde in his old age , he , with an illuminated heart , in the persons of his owne sonnes , gaue light vnto the fortunes of the seuerall families of people , Gen. 48. 14 &c. foresignified to be deryued from them : and as when hee layd his hands vpon his grandchildren by Ioseph , mystically layd a-crosse , not as their father by his outward eye corrected them , but as himselfe by a beame of light from within , wittingly discerned them , This is the light indeed ; yea the onely light , nor is there any other : aye , and all those are one , who see and loue that light . As for this corporeall light which I now spake of ; it a a Duice diue condit vitam , &c. This hee translates , It blocks vp this life of ours in blind affections . Ignorantly deryuing Condit , from Condo , and not from Condio ; and negligently misreading Amoribu● ( as I guesse ) for Amatorious Had this discourse of blind men hurt his eye sight ? be-sawces this present life for her blinde louers , with a tempting and a dangerous sweetnesse : whereas those that know how to prayse thee for that light , doe spend it O , God all-Creator , in singing thy hymnes , and are not taken vp from it , in their sleepe . Thus desire I to be employed .

3 These seducements of the eyes do I manfully resist , lest my feete wherewith I am to enter vpon my way , should be ensnared ; yea and I lift vp mine inuisible eyes vnto thee , that thou wouldst be pleased to plucke my feete out of that snare : yea thou doest euer and anon plucke them out , for they are ensnared . Thou ceasest not to plucke them out ; though I entangle my selfe at euery snare that is layd : because thou that keepest Israel , shalt neyther Psa. 121. 4. slumber nor sleepe . Oh how innumerable toyes made by diuers Arts and manufactures , both in our apparell , shooes , vessels and such like workes ; in pictures also and diuers feigned images , yea and these farre exceeding all necessary and moderate vse , and all pious significations , haue men added to tempt their owne eyes withall : outwardly following after what themselues make , inwardly forsaking him by wom themselues were made ; yea defacing a a Exterminantes quod facti sant , hauing before spoken of Images , hee here alludes to Gods Image which men were made after . This being something hard ; the former Translates hath left quite out . wisely , Here perchance St. Austen taxetil the vse of pictures of holy things , vsed in blind deuotion by some priuate m●n of his times . For the Church hitherto knew no ●●●ges . that Image , in which themselues were once made .

4. For mine owne part , O my God and my beauty , I euen therefore dedicate an hymne vnto thee , and doe sacrifice prayse vnto my Sanctifier ; because of those beautifull patternes which through mens soules are conueighed into their cunning hands ; which all descend from that beauty , which is aboue our soules , which my soule day and night sighed after . But as for these framers & followers of those outward beauties , they from thence deriue the manner of liking them , but fetch not from thence the measure of vsing them . And yet there it is ( though they perceiue it not ) that they might not goe too farre to seeke it , but might preserue their strength onely for thee , and not weare it out vpon tyring delicates . But for my owne part , ( who both discourse vpon , and well discerne these things ) I verily bend my steps towards these outward Beauties : but thou pluckest mee backe , O Lord , thou pluckest me backe ; because thy mercy is before mine eyes . For I am miserably taken , and thou as mercifully pluckest mee backe ; and that sometimes when I perceiued thee not ; because I ha●● too earnestly settled my thoughts vpon them : and otherwhiles grieued to part with them , because my affections had already cleaued to them .

CHAP. 35. Of our Curiosity in knowing .

1. VPon this , another forme of temptation assayles mee ; and that many wayes more dangerous . For besides that concupiscence of the flesh , which lurketh in the delight of all our Sences and pleasures , ( which those that are slanes vnto , bee mad in loue with ; those namely , that withdraw themselues farre from thee : ) there is conueighed into the soule by the same Sences of the body , a certaine vayne and curious itch ; not of delight-taking in the flesh , but of making experiments by helpe of the flesh ; which is masked vnder the title of Knowledge and Learning . Which , because it is seated in the naturall Appetite of Knowing , and that for the attaining of knowledge , the eyes bee the principall of all the Sences ; is in holy writ called , The lust of 1 Ioh. 2. 16 the eyes : For to see , belongeth vnto the eyes properly : yet wee apply the word of Seeing to other sences also , wheneuer wee imploy them towards knowing . For wee doe not say , Hearke how red it is , or smell how white it is ; or taste how shining it is ; or feele how bright it is ; because all these are sayd to bee seene : and yet wee say not onely , See how it shineth , which the eyes alone can perceiue : but wee say also , See how it soundeth , See how it smelleth , See how it tasteth , See how hard it is . The generall experience of the Sences thereof is it , ( as was sayde before ) which is called The lust of the eyes : for that the office of Seeing , wherein the Eyes hold the prerogatiue , doe the other Sences by way of similitude , vsurpe vnto themselues , when-so-euer they make search after any knowledge .

2. But by this may the difference euidently bee discerned , betwixt the pleasure and the Curiosity that bee acted by the Sences ; for that pleasure affecteth Obiects that bee beautifull , cleare-sounding , sweete-smelling , sauoury-tasted , soft-touching : whereas Curiosity for tryals sake , pryes into Obiects cleane contrary to the former : not to engage it selfe in the trouble they bring , but meerly out of an itch of gayning the knowledge and experience of them . For what pleasure hath it , to see that in a torne carcasse , which would strike a horror into a man ? and yet if any such bee neere lying , they all flocke to it , euen of purpose to bee made sad , and to grow pale at it : being afrayd also , lest they should see it in their sleepe ; as if some-body had forced them to goe and see it while they were awake , or any report of the fine sight had perswaded them vnto it . And thus is it in the other sences also , all which it were too long to prosecute . And out of this disease of curiosity , are all those strange sights presented to vs in the Theater . Hence men proceede to make discouery of those concealed powers of nature ( which is besides 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 magicall Arts be made vse of to enquire by . Vpon this curiosity also euen in religion it selfe , is God tempted ; when ( namely ) certaine signes and wonders from heauen are demanded of him : not desired for any sauing end , but meerely for our experience .

3. In this so vast a wildernes , so full of snares and dangers ; see how many of them I haue cut off , and thrust out of my heart , according as thou , O God of my saluation , hast giuen me the grace to doe . 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 my selfe is by no such like thing prouoked to looke towards it , or out of a vayne● desire to couet it ? True it is , that the Theaters doe not now adayes carry mee away ▪ nor doe I much now regard to know the courses of the starres ; nor hath my soule at any time enquired answeres at the Ghosts departed : all sacrilegious compacts I vtterly detest . But at thy hands , O Lord my God , to whom I owe all humble and single-hearted seruice , by what fetches of suggestions hath that spirituall Enèmy deal : with mee , to desire some signe ?

4. But a a This zealous Obtesation is like that in cur Letany By thine Agony &c. had this beene thought Coniuring , St. Austen who here detests such compacts , would not , so soone haue added it or would haue Retracted it ? by our King I beseech thee , and by that country of Ierusalem so pure and chasté ; that like as any consenting vnto such thoughts hath beene hitherto farre enough from mee , so euer let it bee further and further . But for the health of any when I entreate thee , the end of my intention then is farre different from the former : and thy selfe doing what thou pleasest in it , giuest mee the grace , and willingly euer wilt giue mee , to obey it .

Notwithstanding , in how many petty and contemptible trifles is this curiosity of ours , dayly tempted : and how often , wee doe slip that way , who is able to recount ? How often when people tell vaine stories , doe wee at first beare with them , as it were for feare of giuing offence to the weake ; and yet by degrees by and by , wee willingly giue eare to them ? I become not the spectator now a dayes of a dogges coursing of a Hare in the publike b b In Circo game-place : but if in the field I by chance ryde by , such a sport may , per aduenture , put mee off from some seriouser thought , and draw mee after it : not to turne out of the roade with the body of my horse , but yet with the inclination of my heart : yea , and didst not thou , by making me see my infirmitie on the sudden , giue mee a priuate Item ; or vpon the sight it selfe , by some contemplation to rayse my selfe towards thee , wholy to despise and passe it by ; vaynel should presently bee besotted with it .

5. What shall I say , whenas sitting in mine own house , a Lizard catching flyes , or a Spider entangling them in her nets , oft-times makes mee too intentiue to them ? Because these are but small creatures , is the curiosity in mee the lesse ? I proceed hereupon to laud Thee the wonderfull Creator & disposer of all ; but that is not the occasion of my beginning to be intentiue to them . One thing it is to get vp quickly , and another thing , not to fall at all . And of such toyes , is my life full , and my onely hope is in thy wonderfull great mercy . For when this heart of ours is made the Receipt of such things , and ouer-charges it selfe with the throngs of this superabundant vanity ; then are our Prayers thereby often interrupted & distracted ; and whilest in thy presence wee direct the voyce of our heart vp vnto thine eares ; that so important a businesse is broken off , by I know not what idle thoughts rushing in vpon vs .

CHAP. 36. The sinne of Pride .

1. BVt did I account of this also , amongst such things as are to bee contemned ? or shall aught bring vs backe to our hope , but the whole Summe of thy mercy , sith thou it is that hast begun to change vs ? And in what degree thou hast already amended mee , thy selfe best knowest ; who didst first of all rcouer me from that burning desire of reuenging my selfe : that so thou mightest the better bee fauourable vnto all my other iniquities , and heale all my infirmities , & redeeme my life from corruption , and crowne me with thy pitty and mercy , and satisfie my desire with good things : euen because thou hast curbed my pride with thy feare , and tamed my necke to thy yoake . Which now I beare , and it is light vnto mee ; 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 mee now , O Lord , ( thou who onely raignest without the ruffe of pride ; because thou onely art the true Lord , who hast no Lord : ) tell me ; hath this third kinde of temptation giuen me ouer , or can it altogether forbeare mee in this life ; this namely , To desire to bee feared and loued of men , and that for no other end , but that wee may receiue a priuate reioycing in it ? which indeede is no true ioy . A miserable life this is , and a dishonorable kinde of bragging . For hence especially it comes , That men do neyther Iames. 4. 6 purely loue , nor feare thee . And euen therefore too doest then resist the proud , and gonest grace vnto the humble : yea , thou thunderest downe vpon the ambitious designes of this world , and the foundations of the mountaines tremble at it . Because now of performing certaine effices amongst humane society , it is necessary both to bee loued and feared of men , euen therefore doth the aduersary of our true blessednesse lay hard at vs , euery where spreading his snares of Well-done , well-done ; which whilest wee too eagerly gather vp , we may bee vnawares taken in them , and brought to disioynt our reioycing from thy truth , and to settle it i● the deceiving opinions of men ; pleasing our selues with being loued and feared , not for thy sake , but in thy stead : by which deuice the aduersary may make vs his owne , wee being so neerely conformed vnto him already ; not ioyned with him in any concord of charity , but into the fellowship of punishment : euen of him , who aspired to aduance his throane in the North ; that people following Esay . 14. 1● him in his wrye and crooked wayes , and become all darkned and befrozen , might be made his vassalls .

3. But wee , O Lord , behold , wee are thy little flocke ; keepe thou still the possession of vs : stretch thy wings ouer vs , and let vs flye vnder them . Bee thou our glorying ; Let vs bee beloued for thy sake , and let thy Word be feared in vs . Whoeuer is ambitious to becommended of men , when thou discommendest him ; let him not bee defended of men , when thou indgest him ; nor deliuered , when thou condemnest him . When now a sinner misses of his so cordially desired commendations , and the euill 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 giuen him ; yet pleases himselfe better in the hearing of his owne prayses then in the good parts , for which he is commended : this man also as well as the other , is discommended by thee , euen whilest hee is commended by men . Yea , better is the commender then 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. Prayse and dispraise , how they moue vs .

1. ASSayled dayly wee are by these temptations , O Lord ; yea wee are assaulted incessantly . The furnace wee be dayly tryed in , is the tongue of men . And in this kinde also thou commandest vs to bee continent . Giue what thou commandest , and command what thou wilt . Thou knowest what groanes my heart , and floods mine eyes , ●end vp vnto thee for this . For easily can I not discerne how cleansed I am , more or lesse , from this pollution : yea , and doe I much feare my secret sinnes , which thine eyes perceiue well enough , though mine cannot . For in other kinds of temptations . I haue the ability ( such as it is ) of thorowly examining my selfe : but in this , scarce any at all . For , from the pleasures of the flesh , and from the superfluous curiosity of knowing , I well perceiue how much I haue gained vpon my selfe , in the refrayning of my minde : whenas ( namely ) I want the things themselues ; or the Will , when the things are away ; or the necessity , when they are not to be had : for then can I ask my selfe how troublesome it is vnto mee more or lesse , not to haue them ? But as for riches , which are for this end desired , that they may serue a man in some one of these three a a The lust of thes eyes , the lust of the flesh , of the pride of 〈…〉 Iohn c. 16. Concupiscences , or in any two , or all of them ; if the soule bee not able to discerne , whether , when it hath them , it can contemne them ; they may bee cast aside , that a man may make experience of himselfe that way .

2. But for the enabling of our selues to want prayse , and for making tryall what wee can doe in that kinde , is it our course to liue ill , so desperately and out of all compasse , that euery body that knowes vs , may detest vs ? what madder tricke can eyther be sayd , or thought of ? But now if Prayse both vseth , and ought to bee the companion of a good life and of good workes ; wee ought as little to for goe that Company , as this good life . For I neyther know , whom I can well be without , or how well or ill contented , vnlesse when hee is absent . What shall I therefore confesse vnto thee in this kind of temptation , O Lord ? What , but that I am very much delighted with mine owne praises : but yet with the truth , more then with the prayses ? For were I put to my choyce , whether I would play the mad man , or the foole in euery thing , and bee generally commended for it ; or bee well setled and most assured of being in the rights , and bee generally discommended for it : I see straight what I would choose .

3. Yet vnwilling I am , that the praise giuen mee by another mans mouth , should encrease my ioy for any good I haue ; and yet doth prayse not onely encrease it , but disprayse doth diminish it . And when much troubled I am at this hard case of mine , I presently bethinke my selfe of an excuse ; which how sufficient it is , God thou knowest , for it leaues mee vncertaine . And for because thou hast not commanded vs Continency alone , that is , from what things wee should refrayne our loue : but Iustice also ; that is , which way wee should bestow that loue : and , that it is not th● will to haue vs loue thee onely , but our neighbour also : doe I oftentimes seeme vnto my selfe to bee delighted with 〈◊〉 proficiency or toward 〈◊〉 of my neighbour , when I 〈◊〉 delighted with the commendations giuen me by him , that vnderstands what hee sayes ; and I am sorry againe for this want in him , when I heare him disprayse eyther that which hee vnderstands not , or what is good . For I am sometimes very sorry at mine owne prayses , when ( namely ) those things bee praysed in mee , in which I mistake my selfe , or that lesser and lighter good things in mee are more esteemed , then in reason they ought to bee .

4. But how againe come I to know this ? am I therfore thus affected , bcause I would not haue my commender dissent from me in things that concerne my selfe ; not for that I am moued with the care of his good , but for that the same good things in me which very well please mee , are the more pleasing to me , when they are so also to another ? For in some sort I am not then praysed , when mine owne iudgement of my selfe is not commended : for asmuch as eyther those things are praysed which please me not at all ; or those are too much commended , which please me but a little . Am I therfore vncertayne of my selfe in this matter ? Behold , O Truth , in thee I see it ; that I ought not so much to be moued at mine owne prayses , for mine owne sake ; as for the good of my neighbour . And whether so I be , or not , verily I know not For I know lesse of my selfe in this , then Thou doest .

5. I beseech now , O my God , discouer mee vnto my selfe , that I may confesse vnto my brethren who are to pray for me , what I now finde my selfe defectiue in . Once againe let me more diligently aske my selfe : if so I be moued with the good of my brethren in mine owne prayses , why then am I lesse moued at another mans being vniustly discommended then at mine owne ? Why am I more nettled with that reproach which is cast vpon my selfe , then at that which is cast vpon 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 my selfe , and neyther thinke nor speake what is Trueth before thee ? This madnesse put farre from mee , O Lord. Psal. 141. 5 lest mine owne mouth prooue the oyle of sinners vnto mee to breake my head . I am poore and needy : yet in better case , whilest in my , priuate groaning I displease my selfe , and seeke for thy mercy ; vntill my wants bee supplyed , and perfectly made vp into such an estate of peace , which the eye of the proud is not acquainted withall .

CHAP. 38. Vertue is endangered by Vaine glory .

1. THereport of the peoples mouthes , and our own famously knowne actions , carry along with them that most dangerous temptation of the loue of praise : which , for the aduancing of a certaine priuate excellency of our owne , endeauours to draw vnto it selfe , the poorely beg'd voyces of the people ; And that , at such time too , whenas I say a secret blame vpon my selfe for it : yea , euen in that very particular , for which I reprehend it . For with a greater vanity does a man glory oftentimes , of his contemning of vaine-glory ; for which reason hee cannot be sayd to glory , in his contempt of vaine-glory : for Hee does not truely contemne it , who inwardly glories at it .

CHAP. 39. Of Selfe loue .

1. THere is yet another p●iuie disease in the same kinde of temptation , where with such people puffe themselues vp , as take pleasure in themselues , howeuer other be pleased or displeased ; 〈◊〉 in the regarding to please 〈◊〉 ●o●kes . These may please themselues ; but thee doe they dis please highly : not onely for pleasing themselues in things not good , as if they were good ; but also for so doing in thy gifts as if they were their owne : or if as thine , yet as giuen them for their owne merits : or , if also as proceeding from thy meere grace , and not their deseruings ; yet not as neyghborly reioycing , but as enuying others for it . In all these perils and trauels , and others of the like kind , thou seest , O Lord , a trembling of my heart : yea and I well feele my wounds to be by thy selfe rather cured in mee , then not inflicted vpon me .

CHAP. 40. His striuing against sinne .

1. WHere hast thou not gon along with me , O thou Truth , teaching me both what to beware , and what to desire ; when I once made report vnto thee of the surueigh I had taken of these things below , ( so wel as I could ) & askt thy aduice vpon them ? With my outward sences so wel as I might ) I took a master of this world ; being heedfull aboue all , vnto this bodily life of mine , these Sences of mine owne . Thence turned I inwardly into the with drawing chambers of my memory , those many fold large roomes , so wonderfully well furnished of innumerable varieties , I considered , and stood amazed ; being able to discerne nothing without thy help , yet finding none of all the ●●to be thy selfe . Nor was I the finder of these things , I , who went them ouer all , and who now labored to distinguish & to vslew euery thing according to its proper worth : taking some things vpon the report of my Sences , & working out other things that were of a mixt nature , by way of Dialogue with mine owne selfe ; yea and taking particular notice and tale of the a a The Sences both outward & inward . Reporters themselues ; & anon throughly canuassing ouer those other things layd vp in the large treasury of my memory , storing vp some of them there againe , and for my vse drawing out the rest .

2. Neyther was I my selfe who did all this , ( that is , that ability of mine owne by which I did it ; ) no nor was that ability it selfe , the same that thou art : for thou art that neuersaying light , which concerning all these I still aduised 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 doe very 〈…〉 . This is delights me ; yea and 〈…〉 loose 〈◊〉 what 〈◊〉 necessity ●●ies vpon me , vnto th●● pleasure haue I recourse . For in all these which I thus runne ouer by thy directions , can I not finde any one safe place to settle my soule in , but in thy selfe onely ; into whom let all my scattered pieces be gathered together ; nor let any thing of mine bee turnd backe from thee . At some times thou inwardly infusest into mee a delight that I am not vsually acquainted with , a ●●ee●●nesse of I know not what kinde : which , could it bee once perfected in me , it should be I know not what manner of height ; which this life shall neuer arriue vnto . But by certayne 〈◊〉 some weights a●● I tumbled downe againe , yea quite swallowed vp by mine old wort , and fast holden by it 〈…〉 I bewayre my selfe ● : yet strongly am luistil h●●d downe Such power 〈◊〉 the but then of a bad custome , to ouerloade a man . In this estate I am able to stay , but vnwilling : in the other I would willingly bee , but am not able : thus am I miserable in both conditions .

CHAP. 41. God and a lye cannot stand together .

1. I Considered therfore the ill-disposed habite of my Sinne , in that threefold a 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 helpe . With a wounded heart haue I beheld thy Brightnesse , and b●ing beaten backe , I sayd , Who can attaine thither ? I am cast away 1 Ioh. 2. 16 from the sight of thine eyes : Thou art the Truth which sittest president ouer all . Loth I was through my couetousnesse , to forgoe thee ; but gladly would I together with thee , haue possessed a lye : like as no man there 〈◊〉 desirous to speake safely 〈…〉 that himselfe may be hindred ●y it from knowing the truth . Verily therefore haue I lost thee , because thou vouchsafest not to be enioyed together with a lye .

CHAP. 42. Angels cannot bee our Mediators .

1. WHom could I finde to reconcile my selfe vnto thee by ? was that office to be vndertaken by an Angell ? vpon what prayers ? by what Sacraments ? Many a man endeuouring to returne vnto thee , and being not able of himselfe ; hath , as I heere , made tryall of this way : but hath fallen into the desire of curious visions ; being worthy therefore to bee deluded . For they being high-minded , haue sought thee in the pride of their learning , strutting out rather , then knocking vp on their brests : and so by the agreement of their heart haue they drawne vnto themselues the Princes of the Ayre , their fellow conspirators in pride ; by whom through the force of Magick , they were decerued , euen while they sought for a Mediator , b b Here my Popish Translater thinkes himselfe subtill in vsing that distinction ( as common as a Cow-path ) of Mediators of Intercession ( which office hee affirmes the Angels may haue ) and of Redemption ; which he is content to allow Christ . But St Austen here speakes of none but euill angels : Though the Papists haue many Mediators , yet I neuer thought they would haue had The diuell and all . by whom they might bee purged : but there was none to be found ; For the diuel it was , transfiguring now himselfe into an Angel of light .

2. Many wayes therefore was hee able to entice proud flesh , for that him selfe was not of any fleshly body . For fleshly men were mortall , and sinnefulli ; but thou , Lord , to whom they this proud way sought to be reconciled , art immortall , and without sinne . A mediator ( now ) betweene God and man , must haue something like vnto God , and something like vnto men ; lest , that being like vnto man in both natures , he should be too farre vnlike God : or if like vnto God in both natures , hee should be too farre vnlike vnto men : and so be a Mediator neyther way . That deceitfull The deuill Mediator therfore , by whom in thy secret iudgement mans pride deserued to be deluded , hath one thing indeed common with himselfe to men , and that s Sinne : and desires to seem to communicate in another thing with God ; that because hee is not cloathed with any mortality of flesh , he might thereby vaunt himselfe to bee immortall . But for that the wages of sin is death , Rom 6. this hath he common to himselfe with men , for which he might together with them ●● condemned vnto death .

CHAP. 43. Christ onely in the all-sufficient a a This Title is flat against the new popish distinction aboue rehearsed : this calls Christ the Intercessor , ( that is , Mediator of Intercession , and not Angels . And therfore hath the popish Translater changed Intercessor into Mediator . Intercessor .

1. BVt the true Mediator , whom out of thy secret mercy thou hast shewed forth vnto the humble ; and whom thou sentest , that by his example they might learne the true humility : that a a 1 Tim. 2. 5 Mediator therefore betweene God and man , the man Christ Iesus , appeared betwixt mortall sinners and the immortall Iust One : being mortall as men , and iust like God : that because the reward of righteousnesse is life and peace , hee might by his righteousnesse which was ioyned to God , make voyd the death of as many of the wicked , as were by him iustified , which death , his will was to haue common both to them and him . Hee was shewed forth vnto Holy men of old ; to the intent that they might be saued , through sayth in his passion to come , like as wee are through sayth of it already passed . For how farre-forth he was a man , so far-forth was hee a Mediator : but so farre-forth as he is the Word , hee is not meerely midway to God , because he is equall vnto God , and God with God ; & together with the Holy Ghost one God .

2. How hast thou loued vs , O good Father , that hast not spared thine onely Sonne , but hast deliuered him vnto death for vs wicked men ? how hast thou loued vs ; for whom , Hee that thought it no robbery to bee equall with God , was made subiect vnto death , euen the death of the crosse ? hee that was onely free among the Phil. 2. 6 , 8 dead , that had power to lay Psal. ●8 . 5. Iohn 10 , 18 downe his life , and power to take it againe : for vs was hee vnto thee both the Conquerour , and the Sacrifice : yea and therefore the Conquerour , because the Sacrifice : for vs was hee vnto thee both Priest and Sacrifice : and therefore the Priest , because the Sacrifice : of slaues making vs thy children , by being borne of thee , and by becomming a seruant vnto vs . Deseruedly therefore is my hope strongly setled vpon him ; that thou wilt by him cure all my infirmities : euen by him that sits at thy right hand , and maketh intercession for vs ; whereas otherwise , I should despaire vtterly . For many and great are those infirmities of mine , yea many they are and great ; but thy medicine is more soueraigne .

3. Imagine we might , that thy Word was farre enough from being vnited with man ; and so despayre of our selues , vnlesse It had beene made flesh and dwelt amongst vs . Affrighted Iohn . 1. thus with mine owne sinnes & the burthen of mine owne misery , I cast these thoughts in my heart , bethinking my selfe of fleeing into the b b Here the other Translater takes occasion to extoll the perfection of Eremits that liue in the Wildernesse . But is this a place fit for that , which shewes that St. Austen was forbidden it by God himselfe ? Wildernesse : but thou for baddest me , and strengthenedst mee , saying : Therefore Christ dyed for all , that they which liue , may now no longer liue vnto themselues , but vnto him that dyed for them . See , Lord , I hence forth cast all my care vpon thee , that I may liue , and consider the wonderfull things , of thy law . Thou knowest both my vnskilfulnesse , and my infirmities ; Oh teach me , and heale mee . That onely Sonne of thine , in whom are hid all the treasures of wisdome and knowledge , hath redeemed mee with his blood . 2 Cor. 5. 15. Col 2. 3● Let not the proud speake euill of mee now ; for that I meditate vpon the price of my redemption , and do eate & drink and giue vnto the poore ; and being poore my selfe , desire to be filled by him , amongst those that eate , and are satisfied , and they shall praise the Lord who Psal. 32. 26 seeke him .

The end of the tenth Booke .

Saint Augustines Confessions . The eleuenth Booke .

CHAP. 1. Why we confesse vnto God who knowes all .

CAnst thou that art the Lord of all eternity , be ignorant of what I say vnto thee ? or doest thou see but for a time , that which passeth in time ? To what end then doe I lay in order before thee so many ●arrations ? not to this end doe I it , that thou mightest come to know them vpon my relation ; but there by to stirre vp mine owne and my Readers deuotions towards thee , that wee may say all together , Great is the Lord , Psal. 96. 4. and greatly to be praised . Now haue I sayd , and againe say it I will , For the loue of thy loue make I this Confession . For we vse to pray also : and yet Truth it selfe hath sayd , Your Father knoweth what you haue Mat. 6. 32. neede of , before you aske . T is our affection therefore which wee hereby lay open vnto thee , while wee confesse our owne miseries , and thy mercies vpon vs , that thou mightest thorowly set vs free , seeing already thou hast begun to make vs leaue to bee wretched in our selues and to be happy in thee : seeing thou hast called vs , that wee may become poore in spirit , and Math. 5. meeke , and mournfull , and bungry , and thirsty after righteousnesse , and mercifull , and pure in heart , and peace-makers . See , I haue told thee many things , such as I could , and such I was desirous to doe ; because thou desirest first that I should confesse vnto my Lord God . For thou art good , and Psal. 118. 2 that thy mercy endureth for euer .

CHAP. 2. He sueth to be deliuered from his sinnes and errors , and to bee guided vnto the true knowledge .

1. BVt when shall I bee 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 mee vp to bee a Preacher of thy Werd , and a Dispencer of thy Sacrament vnto thy people ? If I now bee able to declare these things to thee in order , the very a a Hee alludes to the How●●-glasses of 〈◊〉 time , which went by water , as ours doe now by ●and . drops of time are precious with mee ; and I haue long since had a burning desire to meditate in thy law ; and by it to confesse both my skill and vnskilfulnesse vnto thee , the morning light of thy enlightning mee , and the relikes of darknesse in mee , so long remayning swallowed vp by till infirmitie bee strength . Nor will I suffer my houres to bee squandered away vpon any other thing , which I finde free from the necessities of refreshing of my body , and the recreating of my minde , and the complying in those offices of seruice which wee owe vnto men ; yea also which wee owe not , and yet pay them .

2. Giue eare vnto my prayer , O Lord my God , and let thy mercy hearken vnto my petition : because it stryueth not to entreate for my selfe alone , but to be beneficiall also to my brethren . Thou seest my heart , that so it is ; and that I am ready to sacrifice vnto thee the best seruice of my thoughts and tongue : now giue mee , what I am to offer vnto thee . For I am Psal 8● . 1. poore and needy , but thou art Ro 10. 11. rich to all those that call vpon thee ; who not distracted with cares thy selfe , takest the care of all vs . From all rashnesse and lying , doe thou circumcise both my inward and my outward lippes : Let my chaste delights , bee thy Scriptures : let me neyther be deceiued in them , nor deceiued by them . Hearken Lord , and haue mercy vpon me , O Lord my God , O thou light of the blind , and the strength of the weake ; yea also the light of those that see , and the strength of the strong ; hearken thou vnto my soule , and heare mee crying vnto thee out of the Deepe . For if thine eares bee not with vs also in the Deepe , whither then shall wee goe ? to whom shall wee cry ? The day is thine , and the night is Psal. 74. 16 thine : at thy backe the time passes away .

3. Affoord out of it some spure time , for my meditations vpon the hidden things of thy Law ; which I beseech thee shut not vp when they knocke for entrance at it . For in vayne it was not , that thou wouldest haue so many leaues full of darkesome secrets committed vnto wryting : nor are those Fortests without their Harts which retire themselues into them , making their range , and walkes in them ; feeding , lodging , and chewing the Cud in them : Perfect me , O Lord , and reueale them vnto me . Behold , thy voyce is my ioy ; yea thy voyce exceedeth the abundance of all pleasures . Giue mee what I loue : for verily I doe loue it ; and this loue is of thy giuing : Forsake not therfore thine owne gifts , nor despise a a Nec herbam tuam spernas sitilentem . ●his he translates , Nor despise thou this withering grasse of thine , which thirsteth for the dew of thy Grace . Whereas St. Austen still followes this conceie of the forrest and Harts , with all alluding to Psa. 42. 1 thou him that thirsteth after thy herbage . Let me confesse vnto thee whatsoeuer I shall finde in thy bookes ; and let mee heare the voyce of prayse ; and let me drinke thee vp ; and let me consider of the wonderfull things of thy law : euen from the very Beginning ; wherein Thou madest the heauen and the earth , vnto that euerlasting kingdome of thy holy City which is before thee . Haue mercy , Lord , vpon mee , and heare my petition : for it is not I suppose , of the earth ; not for gold & siuer , or precious stones , or gorgeous apparell , or honors and offices , or the pleasures of the flesh : or necessaries for the body , or for this life of our earthly pilgrimage : all which shall bee added Mat. 6. 33 vnto those that seeke thy kingdome & thy righteousnesse . Behold , O Lord my God , what it is that I now desire . The vngodly haue sometimes told mee what themselues delight in : but they are not like the delights of thy Law . See now whence my desire proceedes .

4. See , Father , behold and approue ; and let it bee pleasing in the sight of thy mercy , that I shall find so much grace with thee , as that the Secrets of thy Word may bee opened vnto mee when I knocke . By our Lord Iesus Christ thy Sonne I beseech thee , that man on thy right hand , that Sonne of man , whom thou hast appoynted a Mediator betwixt thy selfe and vs , by whom thou soughtest vs , who little sought for thee : yet didst thou seeke vs , that wee might seeke thee , and thy Word by whom thou madest all things , and mee amongst them ; Thy Onely Sonne by whom thou hast called the beleeuing people vnto thee , and mee amongst them : by Him I beseech thee , who sitteth at thy right hand , and makes intercession for vs , in whom are hid all the treasures Col. 2. 3. of wisedome and knowledge . Him doe I seeke in thy bookes : of Him Moses wrote ; this hee sayes , this Truth sayes .

CHAP. 3. Hee desires to vnderstand the holy Scriptures .

1. LEt mee heare and vnderstand how thou In the beginning hast made Heauen and Earth . This Moses wrote of ; he wrote and passed away , hee passed from hence vnto thee : for he is not at this present before mine eyes ; for if hee were , then would I lay hold of him and intreate him , and for thy sake would I beseech him to open these things vnto me : yea I would lay mine eares vnto his mouth . But should he speake in the * * Though in Plautus time the Hebrew were the vulgar language of Affrica ; and that there bee 6. or 7. Hebrew words still to be found in St. Austens works : yet in those 600. yeeres betwixt Plautus & S. Austen , and by the Romanes enforcing the Prouinces to learne Latine , we see the Hebrew so disused , and corrupted in Affrica , that at the most , the 2 tongues did but agree in most words , as Austen sayes . l. 2. contra Petilliter . c. 104. which agreemēnt yet was not so much , that the natiues of Affrica could naturally vnderstand Hebrew . The other Translater rather abuses St. Austen then credits him , in affirming him to haue skill in Hebrew . Hebrew tongue , in vayne should hee beate mine eares , for neuer should he come neere my vnderstanding : whenas if he spake Latine , I should well enough know what hee sayd .

2. But how should I know whether he sayd true or no ? and if I could learne this too , should I know it by him ? For within mee , in that inward house of my thoughts , neither the Hebrew , nor the Greeke , nor the Latine , nor any other language , but euen Truth it selfe , and that without any helps of the mouth & tongue , without any sound of sillables should tell me He sayes true ; and my selfe therupon assured of it , would confidently say vnto that seruant of thine , Thou speakest truth . Seeing I haue not now the meanes to conferre with Moses , I beg of thee my God ( inspired by whom he vttred these truths ) I beg of thee , the pardon of my sinnes : and thou that enabledst that seruant of thine to deliuer these Truthes , enable mee also to vnderstand them .

CHAP. 4. The Creatures proclayme God to bee their Creator .

1 BEhold , the heauens and the earth are already , they proclaime themselues to haue beene created : for they are changed and altered from what they were . Whereas whatsoeuer is not made , and yet hath a being , hath nothing in it now , which it had not before : which to haue , were indeede to bee changed and altered . They proclayme also , that they made not themselues but say , Therefore wee are , because we are made : and therefore were wee not , before our time was to bee , as if we could possibly haue made our selues . Now the euidentnesse of the thing , is this voyce of the Speakers . 'T is thou therefore , O Lord , that madest them : thou who art full of beauty , they beeing fayre also : thou who art good , they also beeing good , euen Thou who hast Being , seeing these haue their Beings : yet are they neyther so fayre , so good , nor are so , as thou their Creator art ; compared with whom , they are neyther fayre , nor good , nor are at all . Thus much wee know , thankes to thee for it : yet is our knowledge , in comparison of thine , but meere ignorance .

CHAP. 5. How the world was made of nothing .

1. IN the beginning God made Heauen and Earth . But how didst thou make them ? and what Engine hadst thou to worke all this vast fabrick of thine ? For thou wentest not about it like a fleshly artificer , who shaping one body by another , purposes according to the discretion of his minde , to cast it into such a figure , as in his fancy hee seeth fittest by his inward eye . But whence should hee bee able to doe all this , vnlesse thou hadst made him that fancy ? and he puts a figure vpon some Materiall , that had existence before ; suppose , clay , or stone , or wood , or gold , or other thing : but whence should these materials haue their being , hadst not thou appoynted it them ? T is thou that madest the Artificer his body , thou that gauest a soule to direct his limbs , thou madest the stuffe of which he makes any thing ; thou madest the apprehension whereby he takes his art , by which he sees in himselfe what he hath to doe . Thou gauest him the Sences of his body : which being his Interpreters , hee may from his mind vnto his stuffe , conueigh that figure which hee is now a working ; which is to signifie vnto his minde againe , what is done already ; that the minde vpon it may aske aduice of its President truth , whether it bee well done or no. Let all these things prayse thee , the Creator of these all .

2. But yet which way doest thou make them ? how O , God , didst thou make heauen and earth ? Verily , neyther in the heauen , nor on the earth stoodest thou , when thou madest heauen and earth : no , nor yet in the ayre , or waters , seeing these also belong vnto the heauen 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 haue a Being . Nor didst thou hold any thing in thy hand , whereof to make this heauen and earth : For how shouldst thou come by that , which thy selfe hadst not made ? For what hath any Being , but onely 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 .

BVt how didst thou speake ? after the same way that the voyce came out of a Cloud , saying , This is Mat. 3. 17. my beloued Sonne . As for that voyce , it was vttered , and passed away , had a beginning and ending ; the sillables made a sound and so passed ouer ; the second after the first , the third after the second , and so forth in order , vntill the last came after all the rest , and silence after the last . By which most cleare and plaine it is , that the motion of a Creature expressed it , performing thy eternall Will in it , it selfe being but temporall . And these words of thine thus made to serue for the time , did the outward care giue notice of vnto the intelligent soule , whose inward eare lay listening to thy eternall Word . But whenas this latter had compared these words thus sounding within a proportion of time , with that eternall Word of thine , which is in the Silence ; it sayd , 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 passe away ; but the Word of God is farre aboue me , and abides for euer .

2. If therefore in sounding & passing words , thou spakest that heauen and earth should bee made ; and that way didst create heauen and earth : then was there a corporeal creature euen before heauen and earth , by whose motions measured by time , that voyce tooke his course in time . But there was not any creature before heauen and earth ; or if there were , surely then thou didst , without such a passing voyce create that , whereof thou mightest make this passing voyce , by which thou wert to say the word , Let the heauen and the earth be made . For whatsoeuer that were , of which such a voyce were to be made , vnlesse by thy selfe it were made , it should not at all haue 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 Sonne of God is the Word coeternall with the Father .

1. THou callest vs therfore to vnderstand the word , who is God , with thee God : which word is spoken vnto all eternity , and in it are all things spoken vnto euerlasting . For neuer is that finished which was spoken ; or any other thing spoken after it , that so all may come to bee spoken : but all are spoken at once , and vnto euerlasting . For otherwise there should be time and alteration ; and no true eternity , no true immortality . Thus much I know , O my God , thankes to thee therefore . This I know , as I confesse to thee , O Lord ; yea hee knowes and blesses thee as I doe , whoeuer is not vnthankfull to thy assured Veritie .

2. Wee know , Lord , wee know ; that in as much as any thing is not now , what sometimes it hath beene : or is now , what heretofore it hath not beene , so farre forth it is borne , and dyes . Nothing therefore of thy Word doeth retyre , and come in place againe : because it is truely immortall and eternall . And therefore vnto thy Word coeternal vnto thy selfe , thou dost once and for euer say all that thou dost say ; and it is made , whateuer thou sayest shall bee made . Nor doest thou make it otherwise then by saying : and yet are not all things made together , or euerlasting , 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 expresse it , I know not , vnlesse thus it be : namely , that whatsoeuer begins to bee , and leaues off to bee , beginnes then , and leaues off then , when in thy eternall reason it is resolued , that it ought to haue begun or left off : in which Reason nothing does eyther beginne , or leaue off . That Reason is thy Word , which is also the Beginning , Iohn . 8. 25. the same that likewise speakes vnto vs . Thus much sayd it in the Gospell , by our Lords humanity : and so much sounded outwardly in the eares of men , to the intent it might be beleeued and sought for inwardly , and found in the eternall verity ; where that good and onely Master taught all his Disciples . There Lord , heare I thy voyce speaking vnto mee ; because hee there speakes vnto vs , who teacheth vs ; but he that doeth not teach vs , though hee does speake , yet to vs hee speaketh not .

2. And who now is able to teach vs , but the vnalterable Truth ? seeing that when wee receiue any admonishment from a mutable creature , wee are but ledde along vnto that vnalterable Truth : where we learne truely , while wee stand to heare Him , reioycing Iohn . 3● 29 greatly because of the Bridegroomes voyce : and returne our selues backe to that Truth , from whence we are deryued . Which is therefore the beginning , because vnlesse it should remayne firme , there should not , when wee erred , bee any certainty whither to turne our selues vnto . Now when we returne from error , it is , by knowing ( verily ) that wee doe returne : and that we may know , hee teacheth vs ; because hee is the Beginning , and speaketh vnto vs .

CHAP. 9. How the Word of God speaketh vnto the heart .

1. IN this Beginning , O God , hast thou made heauen and earth , namely , in thy Word , in thy Sonne , in thy Power , in thy Wisedome , in thy Truth ; after a wonderfull manner speaking , and after as wonderfull a manner making . Who is able to comprehend it ? Who can declare it ? What is that which shines thorow mee , and strikes vpon my heart without hurting it ? at which I tremble with horror , and yet burne with loue ? I tremble , in as much as I am vnlike vnto it ; I burne in as much as I am like it .

2. T is Wisedome , Wisedome it is which thus shines into mee ; euen breaking thorow my Cloudynesse : which yet againe ouershadowes mee now frequently faynting ; euen vnder the grosse fogge and heauy loade of mine owne paynes . For my strength is puld so lowe Psal. 30. in this poore case of mine , as Psal. 102 that I am not able to endure that which should be for my good ; till thou , Lord , becomming fauorable to all mine iniquities , pleasest to heale my diseases . For thou also shalt redeeme my life from corruption , and shalt crowne me with louing kindnesse and tender mercies : Psal. 103. 4 5. yea thou shalt satifie my desire with good things , because my youth shall be restored like an Eagles . For by hope wee are Rom. 8. 28 saued : wherefore we through patience awaite for thy promises . Let him that is able , heare thee inwardly discoursing to him : For my part , in the words of thine Oracle will I boldly cry out , How Psal. 104 ●4 wounderfull are thy workes , O Lord , in Wisedome hast thou made them all ; and this wisedome is that Beginning : and in that Beginning hast thou made heauen and earth .

CHAP. 10. Gods Will knows no beginning .

1. LOe , are they not full of their old leauen , which demand of vs , How did God imploy himselfe before he made Heauen and Earth ? For if hee were vn-imployed ( say they ) and did no worke , why the● does he not now from hence forth , and for euer abstaine from working , like as heretofore he did ? For did any new motion rise vp in God , and any new Will to make a creation , which hee had neuer made before ? how can there be a true eternity , where then rises vp a new will , which was not there before ? For the will of God is not a creature , but before euery creature ; seeing that nothing could haue beene created , vnlesse the will of the Creator had beene before it .

CHAP. 11. Gods eternity not to be measured by the parts of time .

1. THe Will of God therefore is belonging vnto his Substance . And if aught be newly risen vp in Gods Substance , which was not there before ; then cannot that Substance bee truely sayd to bee Eternall . Againe , if the Will of God had meant from eternity that there should bee a Creation , why also was not that Creation from all eternity ? They that prate thus , doe not yet vnderstand thee , ( O thou Wisedome of God , thou light of our Soules ) they vnderstand not yet how these things bee made : which by thee , and in thee are made : yea they striue to rellish eternall things , though their heart bee flickering hitherto betweene the motions of things partly passed , and partly to come , and bee very vncertayne hitherto .

2. Who is able to hold it hard to , and so to fixe it , that it may be settled a while , and a little catch at a beame of light , from that euer-fixed eternity , and to compare it with the Times which are neuer fixed , that it may thereby perceiue how there is no comparison betweene 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 drawne all together : and that all this while in the eternall nothing is flitting , but all at once present ; whereas no time is all at once present : and that he may perceiue all time passed , to be driuen away by time to come ; and all time to come , to follow vpon the passed : and that all both passed and to come , is made vp , and flows out of that which is alwayes present ? Who now shall so hold fast this heart of man , that it may stay , and see , howthat Eternity euer still-standing , giues the word of commaund to the times passed or to come , it selfe being neyther passed nor to come ? Is this hand of mine able peraduenture to make stay of this heart ? or is the hand of my mouth by any perswasions able to bring about so important a businesse ?

CHAP. 12. What God did before the Creation of the world .

1. SEE , I now returne answer to the demand , a a See Chap 10. What God did before he made heauen and earth ? But I will not answere so as one was sayd to haue done merrily ( to breake the violence of the question : ) God was a preparing hell ( saith hee ) for those that would pry into such profound mysteries . T is one thing to looke what God did , and another thing to make sport . This shall bee none of my answere ; rather had I answere that I know not , what indeede I do not know , then answere so , as may make him laught at , that askt such high questions ; and the other commended , that returned so false an answere . But this I say , O our God , Creator b b I read it Creator , & not Creatorem : and lay this sentence into the following , putting a Colon in stead of a Period . of euery creature : and if vnder the name of heauen and earth , euery creature be vnderstood ; then I will boldly say ; That before God made heauen and earth , hee did not make any thing . For if he did , what did he make but a creature ? And would to God I knew whatsoeuer I desired to know , to mine owne 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 braine now should wildly roaue ouer the images of fore-passed times , and wonder with himselfe , that thou the God omnipotent and All-creator , workmaster of heauen and earth , didst if or innumerable ages forbeare to set vpon such a work , before thou wouldst make it : let him wake himselfe and consider well ; how that hee wonders at meere faife conceyts . For how should such innumerable ages passe ouer , 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 passe ouer , if so be they neuer were ? Seeing therfore thou art the Creator of all times ; if any time had passed before thou madest heauen and earth ; why then is it sayd , that thou didst rest from thy worke ? For that very time didst thou make : nor could there any time passe ouer , before thou hadst made those times . But if before heauen and earth there were no time , why is it then demaunded , what thou Then didst ? For there was no THEN , when as there was no time . Nor doest thou in Time , precede Time : for so thou shouldest not precede all Times .

2. But thou goest before all time passed , by the high aduantage of an euer-present Eterniti● : and thou goest beyond all times to come , euen because they are to come ; seeing that they shall no sooner come , but they shall be past : whereas thou art still Psal. 101. 27 the same , and thy yeeres fayle not . Thy yeeres neyther goe nor come ; whereas these yeeres of ours , doe both goe and come , that ( in their order ) they may all come . Thy yeeres are in standing all at once , because they are still at a stay : nor are those that goe , thrust out by those that come , for that they passe not away at all ; but these of ours shall all bee , euen when they shall not all be . Thy yeeres are one day ; and thy day , is not euery day , But to day : seeing thy To day giues not place vnto To morrowe , nor comes in place of yesterday . Thy Today , is Eternity : therefore didst thou beget Him coeternall to thy selfe , vnto whome thou saydst , This day haue I Psala . 7. begotten thee . Thou hast made all times ; and before all times thou art : neyther in any time , was there not a time .

CHAP. 14. Of the nature and three differences of time .

1. IN no time a a This hee translates There was therefore no time , wherein thou madest not 〈◊〉 . therefore , didst thou not make any thing : because very time it selfe is of thy making : & there bee no times coeternall with thee , for that thou still remainest the same . But should they still be so , verily they should not bee times . For what is time ? who is able easily and briefely to explayne that ? who is able so much as in a conceit to comprehend any one terme drawn from the nature of time , aptly to expresse time by ? What now in our vsuall discourse doe we more familiarly and knowingly make mention of , then Time ? And surely , wee vnderstand it well enough , when wee speake of it : and wee vnderstand it so , when in speaking with another , wee heare it named .

2. What is time then ? If nobody askes me , I can tell : but if I were desirous to explayne it to one that should aske me , plainely I cannot tell him . Boldly for all this dare I affirme my selfe to know thus much ; that if nothing were already passed , there should bee no past time : and if there were nothing to come , there should bee no time to come : and if there were nothing in present being , there should now bee no present time . Those two times therfore , 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 alwayes bee present and neuer passe into time past ; verily it should not bee Time , but Eternity . If the present ( now ) bee euen therefore made Time , because it passeth into time past ; how then can wee say that to bee , whose Cause of beeing is , to make it not to bee : that wee cannot forsooth affirme Time to haue any being , but for this reason onely , that it goes onward to a not-being .

CHAP. 15. No time can bee sayd to bee long .

1. AND yet wee say , Time is long , and , time is short : though neyther doe we speake this , but of the time passed or to come . A long time past , ( for example ) wee call an hundred yeeres since : and a long time to come , an hundred yeeres hence . But a short time passed , wee call ( suppose ) ten dayes since ; and a short time to come , ten daies hence . But in what sence is that eyther long or short , which at all is not ? For the passed , is not now ; and the future , is not yet . Let vs not therefore say , It is long ; but of the past time let vs say , It hath beene long ; and of the time to come , It will bee long . O Lord my God , my light , shall not thy truth laugh at man for this ? For what passed time hath beene long ? when it was already passed , hath it beene long , or when it was yet present ? For then was it in best possibility to be long , when that was in present being , which should bee long . As for the passed time , it was now no longer ; wherefore had that no possibility to bee long , which had at all no being . Let vs not therefore say , Time passed hath beene long : for wee shall neuer finde , what hath beene long , seeing that euer since it was past , it is no more . But let vs say , That present time hath beene long : because , when it was present , then was it long . For hauing not hitherto passed away , that so it could not bee ; euen therefore had it such a present beeing , as was in possibility to haue beene long : whereas after it was once past , that terme at once ceased to be long , which ceased to be at all .

2. Let vs see therfore , O thou soule of man , whether yet the present time may be long : For to thee it is giuen to be sensible of the distances of time , and to measure them . What now wilt thou answer me ? Are an hundred yeeres in present , a long time ? See first , whether an hundred yeeres may bee present , or no. For if the first of these yeeres bee now a running ; that one is present indeede , but the other ninety and nine bee to come , and therefore are not yet . But if the second yeere be now current , then is one past already , another in present being , and all the rest to come . And if we suppose , any middle yeere of this hundred to bee now present ; all before it , are past , all after it , to come . Wherefore an hundred yeeres cannot possibly bee present . See againe , whether that one which is now a running , bee now present ; seeing that euen of that , if the first moneth bee 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 , neyther is the yeere now a spending , all present together : and if it be not all present , then is not the yeere present . For twelue months are a yeere ; of which that one now a running , is present ; all the rest eyther past , or to come . Although neither is that moneth now a running , present ; but one day of it onely : if the first , the rest are to come ; if the last , the rest are past : if any of the middle , then is that betweene the past and the future .

2. See how the present time , ( which onely we found meete to bee called long ) is now abridged to the length scarce of one day . But let vs examine that also ; because not so much as one day is wholy present . For foure and twenty houres of night and day , doe fully make it vp : 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 behinde it , yet to come ; yea , that one houre is wasted out , in still-vanishing minutes . How much soeuer of it is flowne away , is past ; whatsoeuer remaynes behinde , is to come . If any instant of time be conceiued , which cannot bee deuided eyther into none , or at most into the smallest particle of moments ; that is the onely it , which may bee called present ; which little yet flies with such full speede from the future to the passed ; as that it is not lengthened out with the very least stay . For lengthened out if it bee , then is it deuided into the past and the future . As for the present , it takes not vp any space : where then is the Time , which wee 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 bee ? For if euen then , seeing that is yet to come ; it shall not euen then be long ; because that of it which may bee long , shall not be yet come . But if it shall onely then bee 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 bee , that which may be long ; then does the present time cry out in the words aboue rehearsed , That it selfe can neuer become long .

CHAP. 16. Of our measuring of times .

1. AND yet , Lord , are wee sensible of the distances of times ; yea , wee can compare them one with another , and say , that some are shorter , and others longer ▪ Wee measure also , how much this time is longer or shorter then that , and wee finde this to bee double , or thrice as long ; and that but once ; or this iust so much as that . Yea as the times are vpon passing , doe we measure them ; when by casting them ouer in our minds , we obserue them . As for the past times , which now are not ; or the future , which yet are not , who is able to measure them : vnlesse perchance some one man be so bold to affirme , that That may be measured , which is not ? All the whole time is a passing , it may bee obserued 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 Aske , Father , I affirme nothing : tutor me , O my God , and direct mee . Who is he that will tell me how there are not three Times , as wee learned when we were boyes , and as we taught other boyes , the Past , Present , and the Future ; but the Present onely : because the other two are not at all ? Or haue they a being also ; but such as proceeds out of some vnknowne secret , when out of the Future , the Present is made ; and returnes it into some secret againe , when the Past is made out of the Present ? For where had they , who haue fore-told things to come before seene them , if as yet they bee not ? For that which is not , cannot bee seene . And so for those that should relate the things Past : verily they could not relate true stories , if in their minde they did not discerne them . Which if they were none , could no way bee discerned . There are therefore both things past and to come .

CHAP. 18. How times passed , & to come , be now present .

1. YEt giue mee leaue , Lord , to looke further . Suffer not , O thou my hope , my intentions to bee disturbed . If ( now ) there bee times passed , and times to come ; fayne would I know where they bee : which yet if I bee not able to conceyue , yet thus much I know , that wheresoeeuer they now bee , 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 past , then are they not there still . Wheresoeuer therfore and whatsoeuer they be , they are in no other nature there , but as present . As for things passed , when euer true stories are related , they bee then drawne out of our memory : not ( I meane ) the things themselues which are gone and past , but such words as being conceiued by the images of those things ; they , in their passing thorow our Sences , haue , as their owne footesteps , left imprinted in our minds . For example , Mine owne 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 minde , and tell of it ; I doe euen 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 bee fore-conceyued , I reade it Prasentiantur ( as the margent of one printed copie directs me ) & not prasententur . We haue Prasensio , a fewe lines after . as if already extant , I confesse vnto thee , O my God , that I know not . This one thing surely I knowe ; that wee vse very often to premeditate vpon our future actions , and that that forethinking is present : but as for the action which we forthink our selues of , that is not yet in being , because it is yet to come . Which , so soone as wee haue set vpon , and are beginning once to doe what wee premeditated ; then shall that action come into being : because then it is no longer future , but present . Which way soeuer therefore this secrete Foreconceyuing of things to come be held to be ; nothing surely can bee seene , but that which now is in being . As for that which now is , it is not future , but present . Wheneuer there fore things to come are sayd to bee seene , t is not the things themselues which as yet are not ; that is , which are to come hereafter ; but the causes per chance , or the fignes of them which are seene : and those are indeede now in being Future therefore they are not but present vnto the Seers : out of which these Future things fore conceyued in the minde , are foretold . Which fore-conceptions againe are now present : yea , and those who foretell the things , doe behold the conceptions already present before them .

3. Let now the numerous variety of things produce mee some example . I looke vpon the day breaking , and I fore shew vpon it , that the Sunne is about to rise . That which I looke vpon , is present that which I fore-signifie , is to come : not the Sunne , I meane , which already is ; but the Sunn-rising which is not yet . And yet if I did not in my minde imagine the Sun-rising it selfe , ( as now I doe , whilest I speake of it ) neuer could I foretell it . But neither is that Break of day which I discerne in the skie , the Sunrysing , notwithstanding it goes before it ; no nor that Imagination of my minde neyther : which two are seene now in present , that the other may bee foretold to be a comming hereafter . Future things therefore are not yet : and if yet they be not , at all they are not : and if so they bee not ; possible to bee seene , they are not : yet foretold they may bee by somethings a a Signes , Causes , or fore-conceptions : as before hee sayd . present , which both are already , and are seene .

CHAP. 19. Hee demands of God , how Future things bee foreknowne .

1. BVt tell , O thou Reigner ouer thy cretures : what is the manner , by which thou teachest soules these things that are to come ? For thou hast already taught thy Prophets , which is the way that thou vnto whom nothing is to come , dost teach things to come ; or rather out of Future , dost informe vs of things present . For , that which is not , cannot bee taught . Too too far is this way out of my kenning : it hath gotten out of my reach , I cannot by mine owne power arriue vp to it ; but by thy assistance I may againe : euen when thou shalt vouchsafe me that most sweet light , of the inward eyes of my soule .

CHAP. 20. These three differences of times how they are to bee called .

1. CLeare now it is and playne , that there are neyther things to come , nor things past : Nor doe we properly say , There be three times , past , present , and to come . And yet perchance it might bee properly sayd 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 indeede three such as these in our soules ther bee ; but other-where doe 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 wee bee permitted to speake , then see I three times ; yea and I confesse there are three . Let this also be sayd , There bee three ttmes , Past , present , and to come ; according to our mis-applyed custome , let it so be said : See , I shall not much bee I troubled at it , neyther gaine-say , nor find fault with it ; prouided that bee vnderstood which is sayd , namely , that neyther that which is to come , haue any being now ; no nor that which is already passed . For but a very few things there are , which wee speake properly ; but very many that we speake improperly , though yet we vnderstand one anothers meaning .

CHAP. 21. How time may bee measured .

1. AS therefore I was euen 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 iust so much , as that : and so of any other parts of time , which be measurable . We do therefore ( as I sayd ) take measure of the times as they are passing by . And if any man should now aske mee , How knowest thou ? I might answere , I doe know , because wee doe measure them : for wee cannot measure things that are not ; and verily , times past and to come , are not . But for the present time now , how doe wee measure that ; seeing it hath no space ? We measure it therefore , euen whilest it passeth ; for when it is passed , then wee measure it not : for there will , bee nothing to bee 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 wee measure , if not time in some space ? For wee vse not to say , Single , and double , and triple , and equall , or any other way that we speake of time ; but with reference still to the spaces of times . In what space therefore doe wee 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 , wee doe not measure : or in the past , to which it passed ? But neither doe wee 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 bee resolued of this most intricate 〈…〉 . Shut it not vp , O Lord God , O my good father ; in the name of Christ I beseech thee doe not so shut vp these vsuall , but yet hidden things ; from this desire of mine , that it bee hindred from piercing into them : but let them shine out vnto mee , thy mercy , O Lord , enlightening me . Whom shall I make my demands vnto concerning these poynts ? And to whom shall I more fruitefully confesse my ignorance , then vnto thee , whom these studies of mine ( so vehemently burning to vnderstand thy Scriptures ) are no wayes troublesome ? Giue mee , Lord , what I loue : for loue I doe , and this loue hast thou giuen mee . Giue it me , Father , who truely knowest to giue good gifts vnto thy Math 7. 1. Children . Giue mee , because I haue tak●n vpon mee to know thee : and a a This hee translates . And my labor is apparent to thee it is painefull Psal. 73 16 vnto me vntill thou openest it .

2. Euen by Christ I beseech thee , in the name of that Holy of holies , let not mans answere disturbe mee . For I beleeued , and therefore doe I psal. 116. 10 speake . This is my hope , this doe I pant after , that I may contemplate the delights of the Lord . Behold , thou hast made my dayes a a I reade it breues , in stead of veteres : for that is neerer the sence of Psal. 39. 5. which the Latine copies referre vs to in their margents . short , and they passe away , & I know not how . And wee talke of time and time , and times , and times . How long time is it since hee sayd this ; how lond 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 wee heare , and these termes wee vnderstand , and are vnderstood againe . Most manifest and ordinary they are , and yet the selfe-same things too , deeply hidden : yea , the finding out of the secret of them , would proue a very new deuice .

CHAP. 23. Hee cleares this question , what Time is .

1. I Heard a learned man once deliuer it , That the motions of the Sunne , Moone , and Starres , and not the yeeres , were the very true Times . But why then should not the motions of all bodies in generall rather be times ? But what if the lights of heauen should cease , and the potters wheele run round ; should there bee no time by which wee might measure those whirlings about : and might pronounce of it ; that eyther it moued with equall pauses : or , if it turn'd sometimes flower , and other whiles quicker , that some rounds tooke vp longer time , and other shorter ? or euen whilest we were a saying this should wee speake in Time ? or , should there in our words be any syllables short , and others long , but for this reason onely ; that those tooke vp a shorter time in founding , and these a longer . Graunt vnto vs men the skill ; O God , in a little hint to descry those notions , as be common to things both great and small .

2. The starres and lights of heauen , 't is true , bee appoynted a a Gen 1. 14 This hee translates , There are also Starres and lights in signes & in seasons , and in yeeres , &c for signes , and for seasons , and for yeeres , and for dayes . They bee indeede : yet should I neuer , ( on the one side ) affirme , The whirling about of that fiery a a The Sun , though Sommalius copie reades it ligneolae ; as if he meant the Potters wheele . wheele to bee the day ; nor though it were not , that therefore ( on the other side ) there were no time at all , let Him affirme eyther of these : I for my part , desire to vnderstand the force and nature of time , by which we are to measure the motions of bodies ; as when wee say , ( for example ) this motion to bee twice longer then that . For I demand , Seing this is it which is called the day ; not the stay onely of the Sunne vpon the earth , ( according to which account the day is one thing , and the night another ; ) but its whole circuit that it runnes from East to East againe ; according to which account wee say , There are so many dayes passed : because that the dayes being reckoned with their nights , are vsually called So many dayes , 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 Sunne , and by his circuit from East to East againe ; I thereupon demaund , whether it bee 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 wee haue a day of it , although the Sunne should finish that course of his in so small a space of time , as one houre comes to . If the second , then should not that make a day , if betweene one Sun-rise and another , there were but so short a stay , as one houre comes to ; but the Sunne must goe foure and twenty times about , for the making vp of one day . If both , then could not this neyther bee called a day , if the Sunne should runne this whole round in the space of one houre : no nor that ; if while the sunne stood still , so much time should ouer passe , as the Sun vsually makes his whole course in , from morning to morning .

3. I will not therefore demand now , what that should bee which is called day : but , what Time should bee : by which wee measuring the circuite of the Sunne , should say that hee had then finisht it in halfe the time hee was wont to doe ; if so bee hee had gone it ouer in so small a space , as twelue houres come to : and when vpon comparing of both times together , wee should say , that this is but a single time , and that a double time ; notwithstanding that the Sun should runne his round from east to east , sometimes in that single time , and other sometimes in that double time . Let no man therefore say vnto mee hereafter , That the motions of the celestiall bodies bee the Times ; because that when at the prayer Iosua . 11. of a certaine man , the Sunne had stood still , till hee could atchieue his victorious battell . The Sunne stood still indeede , but the time went on : for in a certaine space of time of his owne , ( enough to serue his turne ) was that battell strucken and gotten . I perceiue time therefore , to bee a certaine stretching . But doe I perceiue it indeede , or doe I but seeme to my selfe to perceiue it ? Thou , O the Light and Truth , shalt more clearely shew it me .

CHAP. 24. Time is it , by which wee measure the motion of bodies .

1. DOest thou command mee to allow of it , if any man should define Time to bee the motion of a body ? No , thou doest not bid mee . For there is no body ( that I heare of ) moued , but in time . This thou sayest : but that the motion of a body should bee time , I neuer did heare : nor doest thou say it . For when a body is moued , I by Time then measure , How long it may haue moued , from the instant it first beganne to moue , vntill it left mouing ? And if so bee I did not see the instant it beganne in ; and if it continues to moue so long , as I cannot see when it ends ; I am not then able to measure more of it , but onely perchance , from that instant I first saw it beginne , vntill I my selfe leaue measuring . And if I looke long vpon it ; I can onely signifie it to bee a long time , but not how long : because when wee pronounce how long , wee must doe it by comparison ; as for example , This is as long as that , or this twice so long as that , or the like . But were wee able to make obseruation of the distances of those places , whence , and whither a body or his parts goe , which is moued ; ( as if suppose it were moued in a Turne ) then might wee precisely say , how much time the motion of that body or his part , from this place vnto 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 iudge , which of the two is rather to bee called time ? For and if a body bee sometimes moued vncertainely , and stands still other sometimes ; then doe we measure , not his motion onely , but his standing still too : and wee say , It stoode still , as much as it moued ; or it stoode still twice or thrice so long as it moued ; or any other space which our measuring hath eyther perfectly taken , or guessed at ; more or lesse , as wee vse to say . Time therefore is not the motion of a body .

CHAP. 25. He prayeth againe .

1. NOw I confesse to thee , O Lord , that I yet know not what time is : yea , I confesse againe vnto thee , O Lord , that I know well enough , how that I speake this in time , and that hauing long spoken of time , that very long is nothing else but a pawse of time . How then come I to know this , seeing I know not what time is ? or is my not knowing , onely perchance a not hitting vpon the way of expressing what I know ? Woe is me , that doe not so much as know , what that is which I know not . Behold , O my God , I protest before thee , that I lye 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. darkenesse .

CHAP. 26. The measuring of the feete , and syllables of a verse .

1. DOes not my soule most truly confesse vnto thee that I doe measure times ? But doe I indeede measure them , O my God , and yet know not what I measure ? doe I measure the motion of a body in time , and the time it selfe doe I not measure ? Or could I indeede measure the motion of a body , how long it were ; and in how long space it could come from this place to that , vnlesse I could withall measure the time in which it is moued ? This same very time therefore , which way doe I measure it ? doe we by a shorter time proportion out the measure of a longer ; as by the space of a cubit , wee doe the space of a longer beame ; for so indeed we seeme 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 wee the spaces of the Staues * * Metimur spacia carminumspa cijs versuum . I suppose that Carnen here , signifies the seuerall Stanzaes or Staues of a poem , rather then the whole poem : for a staffe consisting of so many verses of seuerall kinds ; was then by measure acknowledged a true staffe , when it had the compleate number , variety , and order of verses ; as an Hexameter verse was by measure found true , when his seete were of their due kind , number , and order . of a Poeme , by the spaces of the verses ; and the spaces of the verses , by the spaces of the feete ; and the spaces of the feete , by the spaces of the syllables ; and the spaces of long syllables , by the spaces of short syllables . I do not meane measuring by the pages ; for that way wee should measure places , not times : but when in our pronouncing , words passe 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 feete ; long feete , for that they are stretcht 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 certayne measure of time : because it may so fall out , that a shorter verse if it bee pronounst leysurely , may take vp more time then a longer verse , pronounst roundly . And so for a verse , a foote and a Syllable . Vpon which ground it seemes vnto me , That time is nothing else , but a stretching a 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 minde ? For what is it , I beseech thee , O my God , that I now measure ; wheras I say ( eyther at large ) that this is a longer time then that : or ( more particularly ) that this is double , to that ? I know it to bee time that I measure : and yet doe I neyther measure the time to come , for that is not yet : nor time present , because that is not deliuered 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. Hee beginnes to resolue the former question , How wee measure time .

1. COurage my minde , and bend thy intentions strongly vpon thine owne selfe . T is God that is our helper , Psal. 100. 3 he that hath made vs , and not wee ourselues . Looke out , see where Truth beginnes to cleare vp : Come on , let vs put the case : The voyce of a body beginnes to sound , and it does now found , yea it sounds still ; but list , now it leaues sounding : t is silence therefore now ; and that voyce is quite ouer , and is now no more . This voyce , before it sounded , was to come , and so could not then bee measured , because as yet it was not , neyther iust now can it , because it is no longer . Then therefore , whilest it sounded , it might ; because there was something that might bee measured . But yet euen 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 bee measured ; because the present hath no space . If therefore then , it might ; then , loe , let vs put the case , that another voyce hath begunne to sound , and still does , with the same continued tenor without any distinction : let vs now while it sounds , measure it : seeing when it hath left sounding , it will then bee past , and nothing left to bee measured .

2. Let vs measure it verily , and tell how much it is . But it sounds still ; nor can it be measured but from the instant it beganne in , vnto the end it left in . For the very space betweene , is the thing wee measure , namely , from some beginning , vnto some end . For which reason , a voyce that is not yet ended , cannot be measured , as that it may bee sayd how long , or short it is ; nor can it bee called equall to another , or double to a single , or the like : and so soone ( againe ) as it is ended , it shall bee no more . How may it then bee measured ? Wee measure times , for all this ; and yet neyther those , which are not yet come ; nor yet those which are now no longer ; nor yet those , which are not lengthened out by some pawse ; nor yet those which haue no bounds . So that wee neyther measure the times to come , nor the past , nor the present , nor the passing times ; and yet doe wee measure times .

3. O God All creator ! this verse of eyght syllables , interchangeably varies it selfe between short and long syllables . Foure therefore be short , namely the first , third , fifth , and seuenth : which bee but single , in respect of the foure long , namely the second , fourth , sixth , and eighth . Euery one of these , to euery one of those , hath a double time : I pronounce them ouer and ouer ; and euen so I finde it , as playnely as sence can shew it . So farre as Sence can manifest it , I measure a long syllable by a short , and I sencibly finde it to haue twice so much : but now when one sounds after another , if the former bee 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 haue twice so much as that ; seeing the long cannot begin to sound , vnlesse the short leaues sounding ? yea , that long one it selfe 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 therfore that I measure ? where is that short syllable a a I reade it quâ in steade of quam . by which I measure ? where is that long one which I am to measure . They haue sounded vp their sound , they are both flowne , and gone ; they are now no more , and yet doe I measure them ? Yes ; and confidently do I answer ( so farre as a man may trust a well-experienced b b Quantum excercitato sensui creditur . So I reade it , and not Sensu . sence ) that this syllable is but single , and that double ; in respect of space of time I meane : and yet could I not do thus much , vnlesse these syllables were already past and ended .

4 T is not therefore these voyces ( which now are not ) that I measure : but something it is euen in mine own memory , which there remaynes fastned . T is in thee O my mind , that I measure the Times . Doe not thou clamorously contradict mee now , in that which is so ; nay , doe not disturbe thine owne selfe with these rowtes of thine owne impressions . In thee ( I say ) it is , that I measure the times . The impression , which things passing by , cause in thee , remaynes euen when the things are gone : that is it which being still pressent , I do measure : not the things them selues ; for they purposely passe away , that this impression may bee made . This doe I measure , whenas I measure the times . Eyther therefore they are the times , or they are not which I measure .

5. But what when wee measure Silence ; and say that this Silence hath held as long time as that voyce did ; doe wee not then lengthen out our thoughts to the measure of a voyce , euen as if it now sounded ; that so wee meditating or conning something in these vacant * * Hee meanes , that a verse or speech repeated in silence , takes vp 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 vp Time . So that t is not motion onely that makes time . The other Translater hath done it other-wise , which I leaue to censure . distances of Silence , may bee able to say it ouer in a space of time ? For when the voyce and tongue giue ouer , yet then in our meditations go wee ouer 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 , doe wee ( in our thoughts ) repeate ouer ; no other wise then if vocally we did pronounce them . Suppose a man were about to vtter a long speech ; and in his thoughts should resolue how long it should bee : this man hath euen in silence already spent a space of time ; and in commending it to his memory , hath already begunne to vtter that speech , which continues sounding , vntill it be brought vnto 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 , vntill the present intention conueighs ouer the Future into the past : by the diminution of the future , the past gayning increase ; euen vntill by the vniuersall wasting away of the future , all growes into the past .

CHAP. 28. Wee measure times in our mind .

1. BVt 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 bee encreased ? vnlesse in the minde which acteth all this , there bee three things done ? For it expects , it markes attentiuely , it remembers ; that so the thing which it expecteth , through that act or power which marketh , may passe into that which remembreth . Who therefore can deny , that things to come are not as yet ? and for all that , is there in the minde , an expectation of things to come . And who can deny , past things to bee now no longer ? and yet is there still in the minde a memory of things passed . And who can deny that the present time wants space , because it passeth away in a poynt ? and yet our attentiue marking of it continues still , through which the future passes to bee away . The future therefore ( which is not yet ) is not a long time : but the long future time , is meerely A long expectation of the time to come . Nor is the time past ( which is not still ) a long time ; but a long passed time , is meerely A long memory of the passed time .

2. I am about to repeate a song that a a Quod no●i . That I haue by heart , saies the other translater which quite matreth the sense , seeing he speakes n●t ●i●l afterward , of the taking ● into 〈…〉 I know . Before I beginne , my expectation alone retches it selfe ouer the whole : but so soone as I shall haue once begunne , how much so euer of it I shall ( by repeating ) take into the passed ; iust so much is retcht along in my memory : yea and doubly retcht is the life of this action of mine ; into my memory , so farre as concernes that part which I haue repeated already ; and into my Expectation too , in respect of what I am about to repeate now : yea , and all this while is my marking faculty present at hand , through which , that which was Future , is conueighed ouer , that it may become the passed : which how much the more diligently it is done ouer & ouer againe ; so much more the Expectation being shortned , is the memory enlarged ; till the whole Expectation be at length vanisht quite away ; when namely that whole action being ended , all shall bee absolutely passed into the memory . What is now done in this whole song , the same is done also in euery part of it , yea and in euery 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 mans life , the parts whereof bee all the Actions of the man . It generally holds also , throughout the whole age of the sonnes of men ; the parts whereof bee the whole liues of men .

CHAP. 29. How the mind lengthens out it selfe .

1. BVt because thy louing kindnesse is better then Psal. 63. 3. the life it selfe ; behold , my life is a thing meerely stretcht out : but thy right hand hath receiued mee , euen in my Lord the Sonne of man , the Mediator betwixt thee that art but one , and vs that are many , in many sinnes , by many sufferings ; that by him I may apprehend euen as I am apprehended , and that I may bee recalled from my old conuersation , to follow that one thing , and forget what is behinde : not called backe , to follow those things that bee future and transitory : a a St. Austen loues to play with the word ; which oft-times makes him hard to translate , and most commonly loses the conceit . not stretched forth immoderately , but vnanimously bent towards those things which are before me : not ( I say ) too immoderately stretcht out , but with a full bent follow I hard on , for the garland of my heauenly calling , where I may heare the voyce of thy praise , and contemplate that sweetnesse of thine , which is neyther not now to come , nor euer to passe away . But now are my yeeres spent in mourning , and thou , O Lord , my father euerlasting , art my comfort . And euen now haue I rang'd vp and downe after an inquisition of Times , whose order I am yet ignorant of : yea my thoughts remaine distracted with tumultuous varieties , euen the inmost bowels of my soule ; vntill I may bee runne into thee , thorowly purified and molten by the fire of thy loue .

CHAP. 30. Hee goes on in the same discourse .

1. ANd after that , will I leaue running , and grow hard in thee , appearing in mine owne forme , thy truth : nor will I endure the questions of such people , who in a hote feauer thirst for more then their bellies will hold ; such as say , What did God make before hee made heauen and earth ? Or , What came in his minde to make any thing then , hauing neuer made any thing before ? Giue them grace , O Lord , well to bethinke themselues what they say ; and to finde , That they cannot say Neuer , where there was no Time . That he is sayd therfore Neuer to haue made , what is it else to say , then in no time to haue made ? Let them see therefore , that there canot possibly bee any Time , without some or other of thy Creatures : and let them forbeare this so vaine talking . Let them striue rather towards these things which are before ; and vnderstand Phil. 3. 13 thee the eternall Creator of all times , to haue beene before all times ; and that no times bee coeternall with thee : no nor any other creature , although there should haue beene any creature , before there were any times .

CHAP. 31. How God is knowne , and how the creature .

1. O Lord my God , what bosome of thy deepe secretes is that , and how farre from it haue the a a Consequentia . which are not ill habits and customes of sinne , as the other Translater notes . consequences of my transgressions cast mee ? O cure mine eyes , that I may take ioy in thy light . Certaynly if there be any mind excelling with such eminent vnderstanding and foreknowledge , as to knowe all things past and to come , so well as I knew that one Song ; truely that is a most admirable minde , able with horror to amaze a man . For where is that Hee , from whom nothing done eyther in the former , or to bee done in the after-ages of the world , is no more concealed , then that song was to mee whenas I sang it ; namely , what and how much of it I had sung from the beginning , what , and how much there was yet vnto the ending ? But farre bee it from vs to thinke , that thou the Creator of this Vniuerse , the Creator of both soules and bodies ; farre bee i● from vs to thinke , that thou shouldest no better know what were passed , and what were to come . Farre , yea farre more wonderfully , and farre more secretly , doest thou know them . For t is not , as when at the note of the singer , or the well-knowne song of the hearer , through expectation of the words to come , and the remembring of those that are passed , the affection of the parties bee diuersely stirred , and their Sences strayned vp to it ; that there can in like manner any thing chance vnto thee that art vnchangeably Eternall ; that is , the Eternall Creator of Soules . Like as therefore thou in the beginning knewest the heauen and the earth , without any variety of thy knowledge ; euen so didst thou in the beginning create heauen and earth , without any distinction of thy action . Let him that vnderstandeth it , confesse vnto thee : and let him that vnderstandeth it not , confesse vnto 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 neuer can they fall , whose strength thou art .

Saint Augustines Confessions . The twelfth Booke .

CHAP. 1. T is very difficult to finde out the truth .

MY heart , O Lord , Here doeth the other Translater ( as his manner is ) helpe out a false translation , with a marginal note . In his Title hee makes the Scriptures difficult , in stead of the Truth toucht with the words of holy Scripture , is busily imployed in this pouerty of my life . And euen therefore in our discourse oftentimes , appeares there a most plentifull pouerty of humane vnderstanding : because that our enquiring spends vs more words , then our finding out does ; and wee are longer about demanding , then about obtayning ; and our hand that knocks , hath more worke to doe , then our other hand that receiues . A promise haue wee layd holde of , who shall defeate vs of it ? If God bee on our side , who can bee against vs ? Aske , and Mat. 7. 7. yee shall haue ; seeke , and you shall finde ; knocke , and it shall bee opened vnto you . For euery one that askes , receiues ; and he that seekes , finds : and to him that knocketh , shall it be opened . These be thine owne promises : and who needes feare to bee deceiued , whenas the Truth promiseth ?

CHAP. 2. That the heauen we see is but earth , in respect of the heauen of heauens , which wee see not .

1. VNto thy Highnesse , the lowlynesse of my tongue now confesseth : because thou hast made heauen and earth ; this heauen ( I meane ) which I see , and this earth that I treade vpon : whence is this earth that I beare about me ? Thou madest it . But where is that Heauen of Heauens made for the Lord , which wee heare of in the words of the Psalmist ? The heauen , euen the heauens are the Lords ; but the earth Psa. 115 16 hath he giuen to the children of men . Where is that Heauen which we see not ? that in comparison whereof , all this heauen which wee see , is but meere earth . For this heauen is wholy corporeall . For all this which is wholy corporeall , is not euery where beautifull alike in these lower parts ; the bottome wherof is this earth of ours : but in comparison of that Heauen of heauens , euen the heauen to this our earth , is but earth : yea both these great bodies , may not absurdly bee called earth , in comparison of that I know not what manner of heauen , which is the Lords , and not giuen to the Sonnes of men .

CHAP. 3. Of the darknesse vpon the face of the Deepe .

1. AND now was this Earth without a a Or , inuisible . Gen. 1. 2. A great part of this booke , is discourse a the manner of the creation of the world . shape and voyde , and there was , I know not what profoundnesse of the Deepe , vpon which there was no light , because as yet it had no shape . Therefore didst thou command it to bee written , that darknesse was vpon the face of the deepe : which what other thing was it , then the Absence of light ? For if there had been light , where should ●● haue beene bestowed , but in being ouer all ; by shewing it selfe , and enlightening others ? Where therefore as light was not yet , what was it that darkenesse was present , but that light was absent ? Darknesse therefore was ouer all hitherto , because light was absent ; like as where there is no found , there is silence . And what is it to haue silence there , but to haue no sound there ? Hast not thou , O Lord , taught these things vnto the soule , which thus confesses vnto thee ? Hast not thou taught mee Lord , that before thou createdst & diuersifyedst this vnshapen matter , there was nothing , neyther colour , nor figure , nor body , nor Spirit ? and yet was there not altogether an absolute nothing : for there was a certaine vnshapednes , without any forme in it .

CHAP. 4. Of the Chaos , and what Moses called it .

1. ANd how should that be called , and by what sence could it bee 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 neerer to an absolute vnshapednesse , then the Earth and the deepe ? For surely they bee lesse beautifull in respect of their low situation , then those other higher parts are , which are all transparent and shining . Wherefore then may I not conceiue the vnshapelynesse of the ( first ) matter which thou createdst without form ( of which thou wert to make this goodly world ) to bee significantly intimated vnto men , by the name of Earth without shape and voyd ?

CHAP. 5. That this Chaos is hard to conceiue .

1. WHen herein the thoughts of man are seeking for somewhat which the Sence may fasten vpon ; and returnes answere to it selfe , It is no intelligible forme as life is , or as Iustice is ; because it is the matter of bodies . Nor is it any thing sensible ; for that in this earth , inuisible as yet , and without forme , there was nothing to bee perceiued . Whilest mans thoughts thus discourse vnto himselfe , let him endeauour eyther to know it , by being ignorant of it ; or to bee ignorant , by knowing it .

CHAP. 6. What himselfe sometimes thought of it .

1. FOr mine owne part , O Lord , if I may confesse all vnto thee , both by tongue and pen , what-euer thy selfe hast taught me of that matter , ( the name whereof hauing heard before , but not vnderstanding , because they told me of it , who themselues vnderstood it not ) I conceiued of it as hauing innumerable formes and diuerse , and therefore indeede did I not at all conceiue it in my minde : I tossed vp and downe certaine vgly and hideous formes , all out of order ; but yet formes they were notwithstanding : and this I cald without forme . Not that it wanted all for me , but because it had such a mis-shapen one : insomuch as if any vnexpected thought , or absurdity , presented it selfe vnto mee , my sence would straight wayes turne from it , and the fraylenesse of my humane discourse would bee distracted . And as for that which my conceite ranne vpon , it was ( me thought ) without forme , not for that it was depriued of all forme , but it comparison of more beautifull formes : but true reason did perswade me , that I must vtterly vncase it of all remnants of formes whatsoeuer , if so bee I meant to conceiue a matter absolute without forme : but I could not . For sooner would I haue imagined that not to bee at all . which should be depriued of all forme ; then once conceiue there was likely to bee any thing betwixt forme and nothing ; a matter neyther formed , nor nothing ; without forme , almost nothing .

2. My minde gaue ouer thereupon to question any more about it with my spirit , which was wholy taken vp already with the images of formed bodies , which I changed and varied as mee listed : and I bent my enquiry vpon the bodies themselues , and more deeply lookt into their mutability , by which they both leaue to bee , what they haue beene ; and begin to bee , what they haue neuer beene . And this shifting out of one forme into another , I suspected to bee caused by I know not what thing without form , not by nothing at all : yet this I was desirous to know , not to suspect onely . But if my voyce & pen should here confesse all vnto thee , whatsoeuer knots thou didst vnkn●t for me in this question ; what Reader would haue so much patience to bee made conceiue it ? Nor shall my heart , for all this , cease at any time to giue thee honour , and a Song of praise , for all those things which it is not able to expresse . For the changeable condition of changeble things , is of it selfe capeable of all those forms , into which these changable things are changed . And this changeablenesse , what is it ? Is it a soule , or is it a body ? or is it any figure of a soule or body ? Might it be sayd 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 bee capeable of these visible and compounded figures .

CHAP. 7. Heauen is greater then Earth .

1. BVt whence are both these , but from thee ; from whom are all things , so far forth as they haue being ? But how much the further off from thee , so much the vnliker thee . I doe not meane * * Here Sommalius edition reads it better then others . Neque enim in locis . Itaeque cu domine &c. 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 selfe-same , Holy , Holy , Holy , Lord God almighty , didst in the Beginning , which is in thine owne selfe , in thy Wisedome , which was borne of thine owne Substance , create something , and that out of nothing .

2. For thou createdst heauen and earth ; not out of thine owne selfe ; for so should they haue beene equall to thine onely Begotten Sonne , and thereby vnto thine owne selfe too : wheras no way iust it had beene , that any thing should bee equall vnto thee , which was not of thee . Nor was there any thing besides thy selfe , of which thou mightest create these things , O God , who art One in Trinity , and Three in Vnity . Therefore out of nothing hast thou created Heauen and Earth ; a great thing , and a small thing : for thou art omnipotent and good , to make all things good , euen the great heauen , and the little earth . Thou wert , and nothing else was there besides , out of which thou createdst Heauen and Earth : two certaine things ; one neere thee , the other neere to a a Because at the first creation it had no forme nor thing in it . nothing . One , for thy selfe to bee superior vnto ; the other , which nothing should bee inferiour vnto .

CHAP. 8. The Chaos was created out of nothing , and out of that , all things .

1. BVt that Heauen of heauens which was for thy Psa. 115. 16 selfe , Lord , and this earth , which thou gauest to the Sonnes of men to be seene and felt ; was not at first , such as wee now both see and feele : for it was inuisible , and vnshapen , and there was a deepe , vpon which there was no light : or , darkenesse was vpon the deepe , that is , more then in the deepe . Because this deepe of waters ( visible now adayes ) hath in his deepes , a light proper for its nature ; perceiueable howeuer vnto the Fishes , and creeping things in the bottome of it . But all this whole , was almost nothing ; because hitherto it was altogether without forme : but yet there was now a matter that was apt to bee formed . For thou Lord , createdst the World , of a matter without forme ; which being next to nothing , thou madest out of nothing : out of which thou mightest make those great workes , which wee sonnes of men so much wonder at .

2. For very wonderfull is this corporeall heauen ; which firmament betweene water and water , the second day after the creation of light , thou commandedst it to be made , & it was made . Which Firmament thou calledst heauen : the heauen , that is , to this earth and sea , which thou createdst the third day , by giuing a visible figure vnto the vnshapen matter , which thou createdst before all dayes . For euen already hadst thou created a a The other Translater cals this The Imperiall heauen . The man would or should haue sayd , The Empyreall . an heauen , before all dayes : ( but that was the Heauen of heauens : ) because In the beginning thou createdst heauen and earth . As for the earth which thou createdst , it was an vnshapely matter , because it was inuisible and without forme , and darkenesse was vpon the deepe . Of which inuisible earth and without forme , of which vnshapelynes , of which almost nothing , thou mightest create all these , of which this changeable world consists ; which continueth not the same , but mutability it selfe appeares in it , the times being easie to bee obserued and numbred in it . For times are made by the alterations of things ; whilest ( namely ) their figures are varied and turned ; the matter whereof , is this inuisible earth aforesayd .

CHAP. 9. What that Heauen of heauens is .

1. THe Spirit therefore , the Teacher of thy b b Of Mos●● . seruant , whenas it recounts thee to haue in the beginning created heauen and earth ; speakes nothing of any times , nor a word of any dayes . For verily that Heauen of heauens which thou createdst in the beginning , is some Intellectuall creature ; which , although no waies coeternall vnto thee , O Trinity : yet being partaker of thy eternity , doth through the sweetnesse of that most happy contemplation of thy selfe , strongly restrayne its owne mutability : and without any fall since its first creation , cleauing close vnto thee , hath set it selfe beyond all rowling interchange of times . Yea , neyther is this very vnshapelynesse of the inuisible earth , and without forme , once numbred among the dayes . For where no figure , nor order is ; there does nothing eyther come , or goe : and where this is not , there playnely are no dayes , nor any interchange of temporall spaces .

CHAP. 10. His desire to vnderstand the Scriptures .

1. O Let truth , the light of mine heart , and not mine owne darkenesse , now speake vnto me . I fell off into that , and became , all be-darkned : but yet euen for this , euen vpon this occasion came I to loue thee . I heard thy voyce behinde mee calling to mee to returne ; but scarcely could I discerne it , for the noyse of my sinnes . But see here I returne now , sweating and panting after thy fountaine . Let no man forbid me ; of this will I drinke , and so shall I liue . For I am not mine own life ; if I haue liued ill , my death is farre from my selfe ; but t is in thee that I reuiue againe . Speake thou vnto me , discourse thou with mee . I haue beleeued thy Bible , but the words of it be most full of mystery .

CHAP. 11. What he learnt of God .

1. NOw hast thou with a 〈…〉 voyce , O Lord , spoken in my inner care ; because thou art eternall , that onely 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 cald immortall , which is now one , and then another : all this is in thy sight already cleare to me , & let it be more & more cleared to me , I beseech thee ; and in the manifestation thereof , let me with sobriety continue vnder thy wings . Thou toldest mee also with a strong voyce , O Lord , in mine inner care , how that t is thy selfe who made all those Natures and substances , which are not what thy selfe is , and which yet haue their being : and how , that onely is not from thee , which hath no being : no nor the Will that slydes backe from thee that art ( eminently , ) vnto that which hath an inferior being , because that all such backeslyding is transgression and sinne ; and that no mans sinne does eyther hurt thee , or disturbe the order of thy gouernment , first or last . All this is in thy sight now cleare vnto mee , and let it bee so more and more , I beseech thee : and in the manifestation thereof , let mee soberly continue vnder thy wings .

2. With a strong voyce thou toldest mee likewise in mine inner care ; how , that neyther is that creature coeternall vnto thy selfe , whose desire thou onely art ; which with a most perseuering chastity greedily drinking thee in , does in no place and at no time , put off its naturall mutability , and thy selfe being euer present withit , ( vnto whom with its whole affection it kepes it selfe ) it hauing neyther any thing in future to expect , nor conueying any thing which it remembreth , into the time past ; is neyther altered by any change , nor stretcht along into any times . O blessed creature , ( if any such there bee ) euen for cleauing so fast vnto thy blessednesse : blest in thee , the eternall Inhabitant a a This shewes that by this creature he ment the Heauen of heauens ; whereas the other Translater in 4 marginall notes , thinkes he meant the Angels . and Enlightener thereof . Nor doe I find what I am more glad to call the Heauen of heauens which is the Lords , then thine owne House ; which still contemplating that delight b b This phrase being in the ninth chapter applyed to the Heauen of heauens , she Angels . creature . which in thee it finds , without any forsaking thee to goe into other ; a most pure * * Chap. 9 he calls is An intellectuall And so Chap. 13. mind , most peacefully continuing one , by that settled estate of peace of those holy spirits , those Citizens of thy Citty in heauenly places ; which are farre wes that it is not here meant of the aboue those heauenly places that we see . By this now may the Soule vnderstand , how farre shee is cast off , by her owne straggling : if namely Psal. 42. 3. she now thirsts after thee ; if Psal. 27. 4. her owne teares be now become Psa. 102. 27 her bread , while they daily say vnto her , Where is now thy God ? If she now seekes thee alone , and require this one thing , that shee may dwell in thy house all the dayes of her life .

3. And what is her life , but thou ? And what are thy dayes , but euen thy eternity ? like as thy yeeres are , which fayle not , because thou art euer the same . Hereby therefore let the Soule that is able , vnderstand , how farre thou art aboue all times , eternall ; seeing that thy very house , a a Domus . This the other Translater twice or thrice turnes Family ; and all to countenance his fancy of the Angels ; The Angels ( as t is thoght ) were created together with his heauen ; but yet they are not this heauen , for St Austen calles them Citizens of it . which hath at no time departed from thee , although it be not coeternall vnto thee ; yet by continually and inseparably cleauing vnto thee , suffers not the least changeablenesse of Times . All this is cleare vnto me in thy sight , and more and more let it bee so , I be seech thee , and in the manifestation thereof , let mee abide vnder thy wings .

4. There is , behold , I know not what vnshapednesse in the alterations of these last made , and lowest creatures : and who shall tell mee what ; vnlesse such a one as through the emptynesse of his owne heart , wanders and tosses himselfe vp and downe , with his owne fancies ? Who now but euen such a one would tell mee , That if all figure bee so wasted and consumed away , as that there onely remaines vnshapelynesse , by which the thing was changed and turned out of one figure into another ; that that were able to shew vnto vs , the changeable courses of the Times ? Playnely it can neuer doe 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 considred , for as much as thou giuest , O my God , for as much as thou stirrest mee vp to knock , and forasmuch as thou openest to me when I knock , Mat. 7. 7. two things I finde that thou hast made , not within the compasse of times ; notwithstanding that neyther of them bee coeternall with thy selfe . One , which is so formed , as that without any ceasing a a The Heauen of heauens , he meanes . to contemplate thee , without any interruption of change ; though in it selfe it bee changeable , yet hauing beene neuer changed , it may thorowly for euer enioy thy eternity and vnchangeablenesse . The other was so vnshapely , as that it had wherewithall to be changed out of one forme into another ; eyther of motion , or of station : whereby it might become subiect vnto time . But this thou didst not leaue thus vnshapely ; because before all dayes , thou in the beginning didst create Heauen & Earth ; the two things that I spake of .

2. And the Earth was inuisible and without shape , and Gen 1. 2. darknesse was vpon the Deepe : In which words , is the vnshapelynesse noted vnto vs : that such capacities may hereby bee drawne on by degrees , as are not able to conceiue so vtter a priuation of all the forme of it , as should not yet come so low as a meere nothing : out a a Out of which earth without shape and voyd , which is the Materia prima . of which another Heauen was to bee created , together with a visible earth & a well furnished : and the Waters replenished with their kinds , and whatsoeuer beside is in the setting foorth of the world , recorded to haue beene , not without dayes , created : and that b b Hee meanes , that though the Heauen of heauens , and the first matter of the shapelesse earth , were created without time ; that is , in the beginning of time , eyther the first day , or before it ; yet euery thing else is mentioned to be created in time and vpon such dayes ; because they were to bee subiect to time and change , from which hee exempts the former two . because they are of such a nature , that the successiue changes of times haue power ouer them by reason of their appoynted alterations of motions and of formes .

CHAP. 13. The nature of the Heauen of heauens described .

1. THis , O my God , is my priuate iudgement in the meane time , whenas I heare thy Scripture saying , In the beginning God made Heauen and Earth : and the Earth was without shape and voyd , and darkenes was vpon the deepe : and not once mentioning what day thou createdst them . This I in the mean time iudge to bee spoken , because of the Heauen of heauens , that intellectuall Heauen ; where to vnderstand , is to know all at once ; not in part , not darkly , not through 1 Cor. 13 12 a glasse ; but in whole , clearely and face to face : not this thing now , and that thing anon ; but ( as I sayd ) know all at once , without all succession of times : and I iudge it spoken also , because of that inuisible and voyd Earth , exempted in like manner from all interchangeablenesse of times , which vses to haue this thing now , and anon that : the reason is , that where there is not any figure , there can bee no variety of this or that . Because of these two , that One first formed , vtterly vnperfected Heauen , meaning the Heauen of heauens , and this other earth , meaning the inuisible and shapelesse earth : because of these two , as I iudge in the meane time , did thy Scripture speake without mention of any dayes , In the beginning God created Heauen and Earth : a a He confirmes his Iudgement by two arguments . seeing presently hee added what earth hee spake of ; and because also the Firmament being recorded to bee created the second day , and called Heauen ; giues vs to note , of which Heauen hee before spake , without mention of any dayes .

CHAP. 14. The depth of holy Scripture .

1. WOnderfull is the depth of thy Scriptures ; which at first sight , little ones please themselues withall : and yet are they a wonderfull deepnesse , O my God , a most admirable profundity . * * Here fals my papist out with fawcy and simple women ( as he stiles them for daring to reade the Scriptures without licence because they be hard . But does the Popes licence make them the easier ? If none should read but such as vnderstand , the St Austen had beene barred . I wish our women would read more , and interpret lesse . They must read more that they may vnderstand ; not all but something . But if our women haue too much , I am sure yours haue too little reading . A depth , striking horror to looke into ; euen a horror of honor , and a trembling of loue . The enemies of it doe I hate vehemently ; oh that thou wouldst slay them with thy two-edged sword , that they might no longer bee enemies vnto it : for thus do I loue to haue them slayne vnto themselues , that they may liue vnto thee . But now behold others not fault-finders , but extollers of thy booke of Genesis : The Spirit of God ( say they ) which by his seruant Moses wrote these things , would not haue those words thus vnderstood : hee would not haue it vnderstood , as thou faiest , but so as we say ; Vnto whome , making thy selfe Iudge , O thou God of vs all , do I thus answer .

CHAP. 15. The difference betwixt - the Creator and the creatures . Some discourses about the Heauen of Heauens .

1. DAre you affirme it to bee false , which with a strong voyce , Truth told me in my inner care , concerning the eternity of the Creator : namely , that his substance is no wayes changed by time , nor his Will separated from his Substance ? Where vpon hee willeth not onething now , and another thing anon , but that once , and at once , and alwayes , he willeth all things that he willeth : not againe and againe , nor now this , now that : nor willeth afterwards , what before hee would not : nor bee vnwilling with that now , which hee was willing with before : because such a will is mutable , and no mutable thing , is eternall : but our God is eternall . Agayn , this is told me also in my inner eares , 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 soone as they be once past . Now euery Intention which is thus varied , is mutable ; and no mutable is eternall : but our God is eternall . These collections I make , and put together , and finde that God , euen my eternall God , hath not vpon any such new Will made any creature ; nor that his knowledge suffereth any transitory passion .

2. What will you then reply , O yee gainesayers ? are these things false ? No , they say , What is this ? Is this false 〈◊〉 ▪ That euery nature that is formed , & euery matter capable of forme , hath no other being , but from Him who is supremely good , because supremly he hath his being ? neither ( say they ) doe we deny this . What then ? doe you deny this , that there is a certain sublime creature , with so chast aloue cleauing vnto the true , and true eternall God ; as that notwithstanding it bee not Coeternall to him , yet that vpon occasion of no variety and turne of times , does it let goe its hold , or parteth with Him ; but rests it selfe contented in the most true contemptation of him onely ? Because thou , O God , vnto him that loueth thee so much as thou commandest ; doest shew thy selfe , and giue him satisfaction : and euen therefore doth hee neyther decline from thee , nor toward himselfe . This is the house of God ; not of earthly . mould , no nor of any celestiall bulke corporeall : but a spirituall house , and partaker of thy eternity , because it remaines without blemish for Psa. S 48. 6 euer . For thou hast made it fast for euer and euer , thou hast giuen it a law which shall not be broken . And yet is it not coeternall vnto thee , because it is not without beginning , for it is created . For notwithstanding wee find no time before it , yet hath Wisdome beene created , before all things : not that Wisedome , I meane , which is altogether a a Iesus Christ . equall and coeternall vnto thee his Father , by which all things were created , and in whom being the beginning , thou createdst heauen and earth ; but that Wisedome verily which is created ; that is to say , the b b Pet. Lombard . lib. sent 2. dist. 2. affirmes that by Wisedome Eccles. 1. 4. the Angels be vnderstood , and the whole spirituall , intellectuall nature , namely , this highest heauen , in which the Angels were created , and it by them instantly filled . Intellectuall nature , which by contempiating of the light , is become light . For this , though created , is also called Wisedome .

3. But looke what difference there is betwixt that light which enlighteneth , and the light that is enlightened ; somuch is there betwixt that Wisedome that createth , and this . Wisedome which is created : like as there is betwixt that Righteousnesse which iustifyeth , and that righteousnesse which is made by iustification . For wee also are called thy Righteousnesse : for so sayth a certaine seruant of thine , That we might be 2 Cor. 5. 22 made the righteousnesse of God in him . Therefore Wisedome hath beene created before all things , which was created a rationall mind and an intellectuall , of that chast City of thine , our mother which is aboue ; and is free , and eternall in the heauens . In what heauen , if not in those that praise thee , euen the Heauen of heauens ? because this is also the heauen of heauens made for the Lord . And though wee finde no time before it , ( because that which hath beene created before all things , hath precedency of the creature of time ) yet is the eternity of the Creator himselfe euen before it ; from whom that ( being created ) tooke 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 thyselfe : because though wee neyther finde time before it , nor in it , ( it being most meete euer to behold thy face , nor is euer drawne 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 waxe darke , and cold : but for that by so strong an affection , it cleaueth vnto thee , that it receiues both light and heate from thee , as from a perpetuall noone .

4. O house most lightsome and delightsome ! I haue loued 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 speake that made thee , that he would take possession of me also in thee ; seeing he hath likewise made me . I haue gon Psal. 119. 176. astray like a lost sheepe : yet haue I a good hope vpon the shoulders of my Shepheard , thy Luk. 15. 5. builder , to bee brought backe into thee . What say you now vnto mee , O ye Gaynsayers that I was speaking vnto ? you that beleeue Moses to haue beene the faythfull seruant of God , and his bookes to bee the Oracle of the Holy Ghost ? Is not this house of God , though not coeternall indeed with God , yet after its manner , eternall in the heauens ; where you seeke for the changes of times all in vaine , because there you shall neuer finde them ? For it farre ouergoes all extention , and all running space of Age : the happinesse of it being , Euer to cleaue vnto God . It is so , say they ; What part then of all that which my heart hath so lowdly vttered vnto God , whenas inwardly it heard the voyce of his prayse ; what part ( I say ) of all this , doe you at last affirme to befalse ? Is it because ( I sayd ) that the first matter was without for me ; in which by reason there was no forme , there was no order ? But then , where no order was , there could bee no interchange of times : and yet this almost nothing , in as much as it was not altogether nothing , was from him certainely , from whom is whatsoeuer is , in what manner soeuer it is . This also , say they , doe wee not deny .

CHAP. 16. Against such as contradict diuine truth : and of his owne delight in it .

1. WIth these will I now parley a little in thy presence , O my God , who grant all these things to bee true , which thy Truth whispers vnto my soule . For as for those praters that deny all , let them barke and bawle vnto themselues as much as they please ; my endeauour shall bee to perswade them to quiet , and to giue way for thy word to enter them . But if me they shall refuse , and giue the repulse vnto ; do not thou hold thy peace I beseech thee , O my God . Speake thou truely vnto my heart ; for onely Thou so speakest : and I will let them alone blowing the dust withou doores and raysing it vp into their owne eyes : and myselfe will goe into my chamber , and sing there a loue-song vnto thee ; mourning with groanes that cannot bee expressed , and remembring Ierusalem , with my heart lifted vp towards it , Ierusalem my country , Ierusalem my mother ; and thy selfe that rule in ouer it , the enlightener , the Father , the guardian , the husband , the chast and strong delight , and the solid ioy of it ; and all good things that bee vnspeakeable ; yea all at once , because the onely Soueraigne , and true good of it . Nor will I bee made giue ouer , vntill thou wholy gather all that is of me , from the vnsetled and disordred estate I now am in , into the peace of that our most deare mother ; ( where the first-fruites of my spirit be already , whence I am ascertayned of these things ) and shall both conforme , and for euer confirme mee in thy mercy , O my God . But as for those who no wayes affirme all these truths to bee false ; which giue all honour vnto thy holy Scriptures set out by Moses , estating it as wee did , in the top of that authority * * This Top of Authority , my papist notes to be The authority of the Church . He should haue done well to haue made sence of it then , ( for I alwayes looke not for Reason from him ) To place the Scriptures in the authority of the Church ; what can he make of that ? St. Austen giues the Scriptures the top of Authority ; and this Top is higher then the Church . Such marginall notes haue too often creptin to the Text , and corrupted the Fathers by it . which is to bee followed : and doe yet contradict mee in some thing or other , to these I answer thus : Be thy selfe Iudge O our God , betweene my Confessions and these mens contradictions .

CHAP. 17. What the names of Heauen and Earth signifie .

1. FOr they say , Though all this that you say , bee true , yet did not Moses intend those two , when by reuelation of the Spirit hee sayd , In the beginning God created Heauen and Earth . He did not vnder the name of heauen , signifie that Spirituall or intellectuall creature which alwayes beholds the face of God : nor vnder the name of earth , that vnshap't matter . What then ? That man of God , say they , meant as we say , this was it hee declared by those words . What s that ? by the name of heauen and earth would hee signifie , say they , all this visible world , in vniuersall and compendious termes first ; that afterwards in his sorting out the works of the seuerall dayes , hee might ioynt by ioynt as it were , bring euery thing into his order , which it pleased the holy Ghost in such generall termes to expresse . For such grosse heads were that rude and carnall people to which he spake , as that he thought such workes of God as were visible , onely fit to be mentioned vnto them . So that , this inuisible and vnshap't earth , and that darkesome Deepe ( out of which consequently is shewne , all these visible things generally knowne vnto all , to haue beene made and disposed of in those sixe daies ) they doe , and that not incongruously , agree vpon , to be vnderstood to bee this vnshapely ( first ) matter .

2. What now if another should say , That this vnshapelynesse & confusednesse of matter , was for this reason first insinuated to vs vnder the name of Heauen and earth , because that this visible world , with all those natures which most manifestly appeare in it , ( which wee oft times vse to call by the name of heauen and earth ) was both created and fully furnished out of it ? And what if another should say , that the inuisible , and visible natures were not indeede absurdly called heauen and earth ; and ( consequently , that the vniuersall creation , which God made in his . Wisedome that is , In the begininng , were comprehended vnder those two words . Notwithstanding , for that Al these bee 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 eternall house of God does ; or be changed , as the soule and body of man are : ) therfore the common matter of all visible and inuisible things , though yet vnshap't , yet shapeable ; out of which both heauen and earth was to be created , ( that is , both the inuisible and visible creature now newly formed ) was expressed by the same names which the Earth as yet inuisible and vnshapen and the darknes vpon the deepe , were to be called by : but with this distinctiou , that by the earth inuisible hitherto and vnshapen ; the corporeall matter be vnderstood , before the qualitie of of any forme was introduced : and by the darknesse vpon the deepe ; the spirituall matter bee vnderstood , before it suffered any restraynt of its vnlimited fluidenesse , and before it receiued any light from wisdome .

3. There is yet more libertie for a man to say , if hee be so disposed ; that ( namely ) the already perfected and formed natures ( both visible and inuisible ) were not comprehended vnder the name of heauen and earth , when wee reade , In the beginning God made heauen and earth : but that the yet vnshapely rough hewing of things , that Stuffe apt to receiue shape and making , was onely called by these names ; and that , because in it all these were confusedly contained , as being not distinguished yet , by their proper qualities and formes : which being now digested into order , are called Heauen and Earth ; meaning by that , all spirituall creatures , and by this , all corporeall .

CHAP. 18. Diuers Expositors may vnderstand one Text , seuerall wayes .

1. ALL which things being heard & well considered of , I will not striue about 2 Tim. 2. 14 words : for that is profitable to nothing , but the subuersion of the hearers ; but the law is good to edifie , if a man 1 Tim. 18. 5. vse it lawfully , for that the end of it is charity , out of a pure hart & good conscience , & faith vnfained . And well did our Master know , vpon which two commandements he hung all Ma. 22. 40 the law and the Prophets . And what preiudice does it mee now confessing zealously , O my God , thou light of my inner eyes , if there may bee seuerall meanings gathered out of the same words , so that withall , both might bee true ? What hinders it mee , I say , if I thinke otherwise of the Writers meaning , then another man does ? All wee Readers verily , striue both to finde out and to vnderstand the authors meaning whom wee reade ; and seeing wee beleeue him to speake truely , wee dare not once imagine him to haue let fall any thing ; which our selues eyther know or thinke to be false . Whilest euery man endeauours therefore , to collect the same sence from the holy Scriptures , that the Penman himselfe intended ; what hurt is it if a man so iudges of it , euen as thou , O' the light of all true-speaking minds , dost shew him to bee true , although the Author whom hee reades , perceiued not so much ; seeing he also collecteth a Truth out of it , though this particular trueth he perchance obserueth not ?

CHAP. 19. Of some particular apparent truthes .

1. FOr true it is , O Lord , That thou madest Heauen and Earth ; and it is true too , that that Beginning is thy Wisedome , in which thou createdst all : and true againe , that this visible world hath for his greater parts the Heauen and the Earth , which in a briefe expression , comprehend all made and created natures . And true too , That whatsoeuer is mutable , giues vs to vnderstand that there is a want of forme in it , by meanes whereof it is apt to receiue a forme , or is changed , or turned , by reason of it . It is true , that that is subiect to no times , which cleaueth so close vnto that a a To God . vnchangeable forme , as that though the nature of it bee mutable , yet is it selfe neuer changed . T is true , that that vnshapednesse which is almost nothing , cannot be subiect to the alteration of times . T is true , that that whereof a thing is made , may by a figuratiue kinde of speaking , bee called by the name of the thing made of it : whence might heauen and earth bee sayd to bee that vnshap't Chaos , whereof heauen and earth were made . T is true , that of things hauing forme , there is not any neerer to hauing no forme , then the earth and the deepe . T is true , that not onely euery created and formed thing , but whatsoeuer is apt to bee created and formed , is of thy making , of whom are all things . T is true , that whatsoeuer is formed out of that which had no forme , was vnformed before it was formed .

CHAP. 20. He interprets Gen. 1. 1. otherwise .

1. OVt of these truths , of which they little doubt whose internall eye thou hast enabled to see them ; and who irremoueably beleeue , thy seruant Moses to haue spoken in the Spirit of truth : Out of all these therefore , I say , hee collecteth another sence vnto himselfe , who sayth , In the beginning God made the heauen and the earth , that is to say , in his Word coeternall vnto himselfe , God made the intelligible and the sensible ; or the spirituall and the corporeall creature . And he another , that saith , In the beginning God made Heauen and Earth ; that is , in his Word coeternall vnto himselfe , did God make the vniuersall bulke of this corporeall world , together with all those apparantly knowne creatures , which it contayneth .

2. And hee another , that sayth , In the beginning God made Heauen and Earth : that is , In his word coeternall vnto himselfe , did God make the formelesse matter both of the creature spirituall and corporeall . And he another , that sayth , In the beginning God created Heauen and Earth ; that is , In his Word coeternall vnto himselfe , did God create the formeles matter of the creature corporeal , wherein heauen and earth lay as yet confused : which being now distinguished and formed , we at this day see in the bulke of this world , And he another , who sayth , In the beginning God made heauen and earth , that is , In the very beginning of creating and of working , did God make that formelesse matter , confusedly contayning in it selfe both heauen and earth ; out of which , what were afterwards formed ; doe at this day eminently appeare , with all that is in them .

CHAP. 21. These words , The Earth was voyd , &c. diuersly vnderstood .

1. ANd forasmuch as concerns the vnderstanding of the words following , out of all which truths , that Interpreter chuses one to himselfe , who sayth . But the Earth was inuisible , and vnfashioned and darknesse was vpon the deepe : that is , That incorporeall thing that God made , was as yet a formelesse matter of corporeall things , without order , without light . Another sayes thus : The Earth was inuisible and vnfashioned , and darknesse was vpon the deepe : that is , This All now called heauen and earth , was a shapelesse and darksome matter hitherto ; of which the corporeall heauen and the corporeall earth were to bee made , with all things in them , now knowne vnto our corporeall sences . Another sayes thus : The Earth was inuisible and shapeless , and darknes , was vpon the deepe : that is ; This All , now called heauen and earth , was but a formelesse and a darkesome matter hitherto ; out of which was to be made , both that intelligible heauen , which is other where called The Heauen of heavens : and the Earth , that 〈◊〉 say , the whole corporeall 〈…〉 which 〈…〉 vnderstood this corporeall heauen also ; that , ●●●ely , out of which euery visible and inuisible creature 〈…〉 be created .

● mother sayes thus , The ●●rth was inuisible and shapelesse , and darknes was vpon the deepe , that is , The Scripture did not call that vnshapelynesse , by the name of Heauen and Earth ; for that vnshapelynes , sayth hee , was already in being , and that was it hee called the Earth inuisible without and shape and darkenesse vpon the deepe : of which hee had sayd before , that God had made heauen and earth , namely , the spirituall and corporeall creature . Another sayes , The Earth was inuisible and without shape , and darknes was vpon the Deepe , that is , the matter was now a certayne vnshapelynesse , of which the Scripture sayd before , that God made heauen and earth : namely , the whole corporeall bulke of the world , deuided into two great parts , vpper and lower ; with all the common known creatures in them .

CHAP. 22. That the waters are also contayned vnder the names of Heauen and Earth .

1. BVt if any man shall attempt to dispute against these two a a The 2 last of the former Chapter . That which followes , is the Confirmation of the Argument . last opinions with this argument : If you will not allow , that this vnshapelynesse of matter seemd to be called by the name of heauen and earth ; Ergo , there was something which God neuer made , out of which he was to make heauen and earth . Nor indeed hath the Scripture told vs , that God made this heauen and earth ; but meerely to haue vs vnderstand , that matter to be signified eyther by the name of heauen and earth together , or of the earth alone ; whenas it sayd , In the beginning God made the heauen and earth : that so by that which followes , And the Earth was inuisible , and without forme , ( although it pleased Him to call the formlesse matter by those termes , ) yet may wee vnderstand no other matter , but that which God made , in that Text where t is written , God made Heauen and Earth .

2. The mayntayners of those two latter opinions ( eyther this or that ) will vpon the first hearing , returne this answere : Wee doe not deny this formelesse matter to be indeede created by God , of whome are all things which are very good : for as we affirme that to be a greater good , which is created and formed ; so we confesse likewise , that to be a lesser good , which is made with no more then an aptnesse in it to receiue Creation and a a Creab le & formabile .

He begins to answere their obiections

forme : and yet euen that is good too . But ᵇ yet hath not the Scripture set downe , That God made this vnshapely Chaos ; no more then it hath set downe those many other things that Hee 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 apparant . Col. 1. 16.

3. Or if in that text where t is sayd , He made heauen and earth , all things bee comprehended ; what shall wee then say of the waters , vpon which the Spirit of God mooued ? For if all things bee vnderstood to bee named at once in this word Earth ; how then can this formelesse matter bee meant in that name of Earth , when wee see the waters so beautifull ? Or if it bee so taken ; why then is it written , That out of the same vnshapely matter , the Firmament was made , and called Heauen ; and That the waters were created , is not written ? For the waters remaine not formlesse & inuisible vnto this day , seeing wee behold them flowing in so comely a manner . But if they at that time receiued the beauty they now haue , whenas God sayd , Let the waters vnder the Firmament bee gathered together vnto one Gen. 1. 9. place , that so the gathering together of the waters , may bee taken for the forming of them ; what will they answer for those waters which be aboue the Firmament ? seeing if they had not any forme at all , neuer should they haue beene worthy of so honorable a seate ; nor is it written , by what Word they were formed .

4. So that if Genesis hath said nothing of Gods making of some one thing , ( which yet no sound fayth nor well-grounded vnderstanding once doubteth , but that he did make ) let no sober knowledge once dare to affirme these waters to bee coeternall with God ; for that we finding them to be barely mentioned in the booke of Genesis , doe not finde withall where they were created . Why , ( seeing truth teaches vs ) may wee not as well vnderstand that formelesse matter ( which this Scripture calls the inuisible and vnshap't Earth and darksome deepe ) to haue beene created by God out of nothing , and therefore not to be coeternall to him : notwithstanding that this story hath omitted to shew 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 perceyued , according to the weakenesse of my capacity , ( which I confesse vnto thee O Lord that very well knowest it ) two sorts of differences doe I perceiue likely to arise , whensoeuer any thing is by words related , though euen 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 enquire one way about the making of the thing created , what may be true ; & another way , what it is that Moses ( that notable dispencer of thy fayth , ) would haue his reader and hearer to vnderstand in those words . For the first sort , away with all those which once imagine themselues to know that as a truth , which is in it selfe false ; and for this other sort , away with all them too , which once imagine Moses to haue written things that bee false . But let mee euer in thee O Lord , take part with them , and in thee delight my selfe in them , that edifie themselues with thy truth , in the largenesse of a charitable construction : yea let vs haue recourse together vnto the words of thy booke , and make search for thy meaning in them , by the meaning of thy Seruant , by whose pen thou hast dispensed them .

CHAP. 24. The Scripture is true , though we vnderstand not the vttermost scope or depth of it .

1. BVt which of vs all shall bee so able , as to finde out this full meaning , among those so many words which the seekers shall euery where meete withall ; sometimes vnderstood this way , and sometimes that way ; as that hee can confidently affirme , This Moses thought , and This would be haue vnderstood in that story ; as hee may boldly say , This is true , whether he thought this or that ? For behold , O my God , I thy seruant who haue in this book vowed a Sacrifice of Confession vnto thee ; doe now beseech thee , that by thy mercy I may haue leaue , to pay my vowes vnto thee .

2. See here , how confidently I affirme , That in thy Incommutable Word thou hast created all things visible and inuisible : but dare I so confidently affirme , That Moses had no further meaning , when hee wrote , In the beginning God made Heauen and earth ? No. Because though I perceiue this to be certaine in thy truth ; yet can I not so easily looke into his minde , That he thought iust so in the writing of it . For hee might haue his thoughts vpon Gods very entrance into the act of creating , whenas hee sayd , In the beginning : hee might entend to haue it vnderstood by Heauen and Earth , in this place ; no one nature eyther spirituall or corporeall , as already formed and perfected ; but both of them newly begun , and as yet vnshapen .

3. For I perceiue , that whichsoeuer of the two had beene sayd , it might haue beene truely sayd ; but which of the two hee thought of in these words , I doe not perceiue so truely . Although , whether it were eyther of these , or any sence beside , ( that I haue not here mentioned ) which so great a man saw in his minde , at the vttering of these words : I nothing doubt but that hee saw it truely , and exprest it aptly . Let no man vexe me now , by saying , Moses thought not as you say , but as I say : For if hee should aske mee , 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 haue done heretofore ; or something more at large , if I were minded to put him hard to it .

CHAP. 25. We are not to breake charity about a different Exposition of Scripture .

1. BVt when he sayth , Moses ment not what you say , but what I say ; yet denyeth not , what eyther of vs say , these may both bee true . O my God , thou life of the poore , whose brest harbours no contradiction : rayne thou some thoughts of mitigation into my heart , that I may patiently beare with such , who differ not thus with me , because they fauour of diuine things , or be able to discouer in the heart of thy seruant , what they speake : but because they bee proud ; not knowing Moses opinion so well , as louing their owne : not for that t is truth , but because t is theirs . Otherwise , they would as well loue another true opinion , as I loue what they say , when t is true 〈…〉 they say : not because t is theirs , but because t is true ; and is therefore theirs no lon●●● euen because it is true . But would they therefore loue it , because it is true ? then becomes it both theirs , and driue : for that all the louers of Truth , haue a common interest in it .

2. But whereas they are so earnest ; that Moses did not meane what I say , but what they say ; this I neyther like , nor loue : for suppose so it Here the Popish Translater notes , That Truth is a Catholicke benediction . I allow it , if he excepts Roman . 〈◊〉 ; yet is this rashnesse of theirs , no signe of knowledge ; but of ouer-boldnesse 〈…〉 hath seeing further , but 〈◊〉 bigger , begotten it . 〈◊〉 therefore O Lord , are ●y iudgements to bee trembled at ; seeing that thy truth is neither mine , nor his , nor a thirds ; but belonging to vs all , whom thou callest to partake of it : warning vs in terrible manner , not to account it priuate to our selues , for feare wee bee depriued of it . For whosoeuer challenges that as proper to himselfe , which thou propoundest to all in generall ; and would make that his owne , which belongs to all ; that man shall be driuen from what is common to all , to what is properly his owne ; that is , from truth , to a lye . For hee that speaketh a lye , speaketh it of his Ioh. 8. 44. owne .

3. Hearken O God , thou best Iudge ; hearken O thou Truth : what answer shall I returne vnto my Gaynsayer ? listen , for befere thee doe I speake it , and before my brethren , who employ thy lawfully , that is , to the end of charity : hearken and be●●●● if it please thee , what I 〈…〉 say to him . For thi● brotherly and peacefull word will I returne vnto him suppose both of vs see that to bee true that thou 〈◊〉 ● and both againe see that to bee true that I say : where I prethee , doe wee si● it ? I verily see it not in 〈◊〉 , nor thou in mee : but ●●th of vs in the selfe-same vnchangeable Truth , which i● aboue both our soules . Seeing therefore we vary not about the very light of the Lord our God , why striue we 〈◊〉 , the thoughts of our ●●●ghbour ? which , it is ●●●●ssible for vs so clearely 〈…〉 into , as wee may 〈◊〉 the vnchangeable truth : 〈◊〉 that , if Moses himselfe 〈…〉 appeared to vs and sayd , 〈…〉 ; yet nor so should wee haueseene it , but beleeued it .

4. Let vs not therefore be puft vp in fauour of one , against another ; aboue that which is written , Let vs loue the Lord our God with all our heart , with all our soule , and withall our minde : and our neyghbour as our selfe . For which two precepts of charity , did Moses meane , whatsoeuer in those bookes hee meant : which vnlesse wee beleeue , wee shall make God a lyer , whenas wee imagine otherwise of our fellow seruants minde , then hee hath taught vs . Behold now , how foolish a conceite it is in such plenty of most true opinions , as may be fetcht out of those same words ; rashly to affirme , which of them Moses principally meant : and thereby , with pernition contentions ▪ to offend charity it selfe ; for whose sake 〈…〉 spake euerything , whose 〈◊〉 wee goe about to expound .

CHAP. 26. 〈…〉 was fit to write the Scriptures in .

1. FOr mine owne part , O my God , thou height of my humility , thou rest of my 〈…〉 , thou which hearest 〈◊〉 Confessions , and which 〈◊〉 giuest my sinnes : seeing 〈◊〉 commandest me To loue 〈◊〉 neighbour as my selfe , I can . 〈◊〉 beleeue that thou gauest 〈◊〉 gift vnto Moses thy 〈…〉 seruant , then I 〈◊〉 haue wished or 〈◊〉 thee to haue giuen my 〈◊〉 had I beene borne in the 〈◊〉 he was , and that thou 〈◊〉 set mee in the same 〈◊〉 ; whereby the seruice 〈◊〉 heart , and tongue , those bookes might bee dispensed , which , ●or so long time after were to profit all nations , and throughout the whole world from such a a a

T is a maruell that my Papist put not in some Romish pinacle , ( higher then that the diuell set our Sauior on ) to ouertop this height of the , Scriptures authority .

What , neuer a marginall note out against the Scriptures ? that s maruaile .

height of authority , were to surmount all false and proude opinions .

2. I should haue desired verily , had I then beene Moses , ( for wee are of the same lump : and what is man , sauing that thou art mindfull of him ? ) I would therefore I say , had I beene in his case at the same time , and that the booke of Genesis had beene put vpon mee to write , haue desired the same facultie of expression to haue beene giuen mee , and the selfe-same maner of enditing too , that so , neyther they who cannot as yet vnderstand how God creator might not reiect the , stile , as beyond their capacitie ; and yet they who are already able to do it , vpon what true opinion soeuer their meditations had pitcht ; might find it not to haue beene omitted in those few words of that thy Servant : and if another man had by the light of trueth disco●●●d another ; neither should that haue failed to be pickt out of the selfe-same words .

CHAP. 27. T is best drawing at the Fountaine .

1. FOr as a fountaine pent within a narrow compasse is the more plentifull , in his waters ; and with his streames serues more riuers , and larger spa●●● of ground , then any one of those riuers , doe , which after along tract of land be 〈◊〉 , is deryued out of the same fountayn ; euen so this Text of that dispenser of thine , that it might benefit the more people who were to preach vpon it ; does out of a narrow scantling of language , ouer flow into such streames of clearest truths as out of it euery man may to his owne sence , ( as well as hee can vpon these subiects , he , one obseruation , and hee , another ) draw out the truth , by larger circumlocutions of discourse .

2. For some , whenas they reade , or heare these words , presently conceiue God to bee like some man ; or like some hugie bulke endued with vnlimitted powers ; which by some new and sudden resolution , had of it selfe , as it were with some places betweene , created heauen and earth ; euen two great bodies , aboue and below : wherein all things were to be contained . And when they heare God say , Let that thing it made , and it was made ; they thinke the words to haue had beginning and ending , to 〈◊〉 sounded in time , and so 〈…〉 passed away ; immediately whervpon , the thing became in Being , which was commanded so to doe : and such other like conceites , which their familiarity with flesh & blood causes them to imagine . In little ones , as yet whilest their weakenesse is 〈◊〉 along in this humble manner of speech , as it it were 〈◊〉 bosome of a mother ) their sayth is wholesomely ●ursed vp ; 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 euer shall despise , as if too simple , and with a proud weakenesse but once offer to crawle out of his cradle ; hee shall , a also , catch a most miserable fall . But take thou , O Lord God , some pittie vpon them , that such as goe by the way , tread not vpon this vnfeathered yong bird , and send thine Angell a a See , here ●e one part of the Angels office ; who are Ministring spirites to the heyres of saluation . to put it into the nest againe , that it may bee bred vp there , till it bee able to flie .

CHAP. 28. How diuersly this Scripture is vnderstood by others .

1. BVt others , vnto whom these words are now Heb. 13. 14 no longer a Nest , but like somewell-filld Fruit-yards ; in which they discouering some fruites concealed vnder the leaues , gladly flock thither ; and with cherefull chirpings seek out , and pluck off these fruites . For thus much , at the reading or hearing of 〈…〉 words , doe they discerne ● how that all things 〈…〉 to come , are out 〈…〉 by thy eternall 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 thy selfe is , is no ●●●s changed : nor was it ●●● Will newly resolued vp●● or which before was not ●● thee , by which thou createdst all things : not out of thy selfe , in thine own simili●●● which is the forme of ●● things ) but out of nothing , ●● a formelesse vnlikenesse to ●● selfe ; which might after ●●● formed by thy similitude ; ●●●●●king its recourse ●●● thee who art but one , 〈…〉 to the capacity 〈…〉 for it , so farre as is giuen to each thing in his kind ) and might all bee made very good : whether they abide neere about thy selfe ; or which being by degrees remoued further off , by times and by Places ; do eyther make or suffer many a goodly narration . These things they see , and they reioyce in the light of thy trueth ; according to all that little , which from hence they are able to conceiue .

2. Another bending his obseruation vpon that which is spoken , In the beginning God made heauen and earth ; hath a conceit , that that begining is Wisedome ; because that also speaketh vnto vs . Another aduising likewise vpon the same words , by Beginning vnderstands the first entrance of the things created : taking them in this sense , In the begining he made , as if he should haue sayd . He at first 〈◊〉 . And among them that vnderstand . In the beginning , 〈◊〉 , In thy Wisedome thou createdst heauen and earth : One beleeues the mat●●●● of which the heauen and earth were to be created , to be there called heauen and earth . Another the natures already formed and distinguished . Another , vnder the 〈◊〉 of Heauen , conceiues ●●● one formed nature , and that the spirituall one to bee 〈◊〉 : and vnder the name of Earth , the other formelesse 〈◊〉 of the corporeall matter . And as for them that vnder the names of heauen and earth , vnderstand the matter as yet vnformed ; out of which heauen and earth 〈◊〉 to be formed : neyther let they vnderstand it after 〈…〉 manner : but One , 〈◊〉 matter out of which both the intelligible and the sensible creature were to bee made vp : Another , that matter onely out of which this sensible corporeall bulke was to bee made ; which in his mighty bosome contaynes these natures so easie to bee seene , and so ready to be had . Neyther yet doe euen they vnderstand alike , who beleeue the creatures already finished and disposed of , to bee in this place called heauen and earth : but one , vnderstands both the inuisible and visible nature : another , the visible onely ; in which wee behold this lightsome heauen , and darkesome earth , with all things in them contayned .

CHAP. 29. How many wayes a thing may be sayd to be first .

1. BVt he that no otherwise vnderstands In the beginning he made , then if i● were sayd , At first he made ; hath on ground whereupon with any truth he may vnderstand heauen & earth , vnlesse hee withall vnderstand the matter of heauen and earth : that is to say , of the vniuersall intelligible and corporeall creature . For if he would haue the vniuerse to be already formed ; it may be rightly demanded of him , If so be God made this first , what then made hee after wards ? After the vniuerse , surely , he will finde nothing at all : wherevpon must bee against his will heare of another question ; How is a thing first , if after it there bee nothing ? But when he sayes , God made the matter vnformed at first , ●ad formed it afterwards , there is no absurdity committed : prouided , that he bee able to discerne , what 〈◊〉 first in eternity , what in time , what in choyce , and what in b b Origine . Originall . First in eternity , so God is before all things : first in time ; so is the flower before the fruit : first in choyce , so is the fruit before the flower : first in Originall , so is the sound before the Tune . Of these foure , the first and last , that I haue mentioned , are with extreme difficulty obtayned to be vnderstood , but the two middlemost , easily enough . For too subtle and too losty a vision it is , to behold thy eternity , O Lord , vnchangeably making these changeable things : and so in that respect to be before them .

2. And who in the second place , is of so sharpe-sighted an vnderstanding , as that hee is able without great paines to discerne , how the sound should bee before the Tune ? yet is it so , for this reason ; because a Tune is a sound that hath forme in it ; and likewise 〈…〉 that a thing not formed , may haue a being : whereas that which hath no forme , can haue 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 it selfe is rather made into the thing : nor is it before in respect of distance of time ; for we doe not first in respect of time vtter formelesse * * Tunelesse noyses . founds without singing , and then tune or fashion the same sounds into a form of singing afterwards : iust as wood or siluer be seru'd , whereof a chest or vessell is fashioned . Such materials indeede , doe in time precede the formes 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 hee does not make a rude formelesse sound first , and then bring it into the forme of a Tune afterwards .

3. For a sound iust as it is made , so it passeth ; nor canst thou finde aught of it , which thou mayst call backe and set vnto a tune by any Art thou canst vse : therefore is the tune carryed along in his sound ; which sound of his , is his matter : which verily receiues a forme , that it may become a tune . And therefore ( as I sayd ) is the matter of the sound , before the forme of the tune : not before , in respect of any power a a Here my M. S. and Sommalius copy well reades it Per saciendi potentiam : whereas other Editions haue 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 subiected to the soule , to make a tune out of . Nor is it first in our choyce ; seeing a sound is not better then a tune : a tune being not onely a bare sound , but a gracefull sound . But it is first in Originall , because a tune receiues not forme to cause it to become a sound ; but a sound receiues forme , to cause it to become a tune . By this example , let him that is able , vnderstand the matter of things to bee first made and called Heauen and Earth : because Heauen and Earth were made out of it . Yet was not this matter first made in respect of time ; because that the forme of euery thing is it that discouers the time of it : but that matter was sometimes without forme ; but is now obserued to bee together in time with its forme . And yet is there not any thing to bee sayd of that matter , but as if it were its forme in respect of time , whenas indeede it is considered of as the latter of the two . Because doubtlesse , better are things that haue forme , then things that haue no forme ; yea they haue 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 vnto the Penman .

1. IN this diuersity of most true opinions , let Truth it selfe procure reconcilement . And our God haue mercy vpon vs , that wee may vse the law lawfully , the end 1 Tm. 1. 8. of the Commandement being pure Charity . By this if a man now demaunds of me , which of all these was the meaning of thy seruant Moses ; such discourses were not fit to be put among my Confessions , should I not confesse vnto thee , I cannot tell : and yet this I can tell , That they are all true senses ( those carnall ones excepted ) of which I haue fully spoken mine opinion . As for those little ones of good hopes , them doe not the words of thy Bible terrifie , which deliuer high my steries in so humble a phrase , & few things in so copious an expression . And as for all those , whom I confesse both to haue seene and spoken the truth deliuered in those words ; let vs loue one another : yea and ioyntly together let vs loue thee our God , the fountayne of truth ; if so bee our thirst bee after truth , and not after vanities : yea , let vs in such manner honour this seruant of thine , the dispencer of this Scripture , so full of thy Spirit ; that wee may beleeue him , when by thy reuelation he wrote these things , to haue bent his intentions vnto that sense in them , which principally excels the rest , both for light of truth , and fruitfullnesse of profit .

CHAP. 31. Truth is to be receiued , whoeuer speakes it .

1. SO now , when another shall say , Moses meant as I doe : and another , Yea the very same that I doe : I suppose that with more religion I may say , Why meant hee not as you both meane , if you both meane truely ? And if there may bee a third truth , or a fourth ; yea if any other man may discouer any other trueth in those words ; why may not Hee bee beleeued to haue seene all these ; Hee , by whose ministery , GOD that is but One , hath tempered these holy Scriptures to the meanings of a many , that were both to see true , and yet diuerse things ? For mine owne part verily , ( and fearelessely I speake it from my heart ) that were I to endite any thing that should attayne * * This is the third time that St Austen hath giuen the Scriptures this stile ; and neuer mentioned any subiection of the Scriptures vnto the Church , which the Papist would so fayne haue the highest Top of authority , I would choose to write in such a strayne , as that my words might carry the sound of any trueth with them , which any man were apprehensiue of , concerning these matters ; rather then so clearely to set downe one true sence onely concerning some one particular , as that I should thereby exclude all such other sences , which being not false , could no waies offend mee . I will not therefore , O my God , be so heady , as not to beleeue , that this a a a Moses . man obtained not thus much at thy hands . Hee without doubt both perceiued , and was aduised of , in those words , whenas hee wrote them ; what trueth soeuer wee haue beene able to finde in them : yea and whatsoeuer we haue not heretofore beene able , no nor yet are : prouided , that this trueth bee possible to bee found in them at all .

CHAP. 32. He prayes to obtaine 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 leade me into the land of vprightnesse ; ) which Ps. 143. 10. thou thy selfe wert by those words to reueale vnto the Readers of all times to come , notwithstanding that he that deliuered vs these words , might among many true meaning , pitche his thoughts perchance vpon one onely ? Which if so it bee , let that meaning then bee granted to bee more excellent then the rest . But doe thou , O Lord , eyther reueale that very same vnto vs , or any other true one which thou pleasest : that so , whether thou discouerest the same vnto vs , which thou diddest vnto that seruant of thine , or else some other by occasion of those words : yet do thou thy selfe edifie vs , and let not error deceiue vs .

2. Behold now , O Lord my God , how much we haue written vpon a few words , yea how much I beseech thee ? What strength of ours , yea what ages would bee sufficient to goe ouer all thy bookes in this manner ? Giue mee leaue therefore brieflyer now to confesse vnto thee , concerning them ; and to make choyce of some one true , certaine , and good sense that thou shalt inspire mee withall : yea and if many such sences shall offer themselues vnto mee ( where many safely may ) leaue a a My M. S. reades it Easine confessionimeae , and not Ea fide confessionimeae , as the Printed copies doe them also to bee confessed by mee : that I may at length preach the same , which thine owne minister intended , both rightly and most profitably : for that is the thing which my duty is to endeauor , which if I may not attayne vnto , yet let mee preach that , which by those words , thy Truth was pleased to tell mee , which sometimes reuealed also vnto him , that which it pleased .

The end of the twelfth booke .

Saint Augustines Confessions . The Thirteenth Booke .

CHAP. 1 : He calleth vpon God .

1. I Call vpon thee , O my God , my mercy ; vpon thee that createdst me , and who hast not forgotten him , that had forgotten thee . I enuite thee into my soule , which by a desire that thy selfe inspireth into her , thou now preparest to entertayne thee . Forsake mee not now when I call vpon thee , whom thou preuentest before I call'd : hauing beene earnest with mee with much variety of repeating calls ; that I would heare thee from a far , and suffer my selfe to be conuerted , and call at length vpon thee , that now calledst after me , For thou Lord hast blotted out all my euill b b Mala merita , & bona Merita . If Merita in the Fathers must needes signifie merites ; why did not my Papist here tanslate it Euilt merits and good merits ? The word anciently signifies seruice or deseruings , good or bad . If God prevents vs , how can wee in a proper & strict sence be sayd to merit of him ? and if the Recompence bee due to God . where s your condignity , or confidence to be recompe need for yout merits ? dseeruings , left thou shouldest bee forced to take vengeance vpon my hands , wherewith I haue fallen off from thee : and thou hast Preuented all my well deseruings too ; that thou mightest returne a recompence vnto thine owne hands with which thou madest mee ; because that before I was , Thou art . Nor was I any thing , vpon which thou mightest bestow the fauour to cause mee to bee : and yet behold , I now am , meerely out of thine owne goodnesse , preuenting both all this which thou hast made mee , and all that too , whereof thou hast made mee . For thou neyther hadst any neede of mee , nor yet am I of such good vse , as any wayes to bee helpefull vnto my Lord and God : nor am I made to be so assistant to thee with my seruice , as to keepe thee from tyring in thy working ; or for feare thy power might bee lesse , if my seruice should bee wanting : nor so to ply thee with my seruice , as a man does his land , that vnlesse I tilld thee , thou must lye faellow : but made I am both to serue and worship thee , that I might receiue a well-being from thee ; from whom it proceedes , that I haue such a being , as is capeable of a well-being .

CHAP. 2. Of the creatures dependancy vpon their Creator .

1. FOr by the fulnesse of thy goodnesse , doth thy creature subsist ; that the good , which could no wayes profite thee , nor though of thee , no wayes equall vnto thee ; yet being of thee , might not bee wanting . For what did Heauen and Earth , which thou madest in the beginning deserue of thee ? Let those spirituall and corporeall natures which thou madest in thy Wisedome , say how they deserued thee : that , things both now begunne , and vnformed as yet , ( euery one in its owne kinde , spirituall or corporeall ) yea now falling away into an immoderate liberty and farre-distant vnlikenesse vnto thee , should still haue their dependance vpon thee . The Spirituall nature euen without its due forme as yet , is farre more noble then any corporeall nature though fully formed : and a corporeall thing though not yet formed , better then if at all it had no being . And in this manner should all things haue for euer depended vpon thy Word , vnformed ; were they not by the same Word reduced vnto thy Vnity , indued with a forme , and improued by Thee the onely Soueraigne Good , to become very good . What can these formelesse natures deserue a being of thee ; seeing they could not haue so much as a beeing , vnlesse they had it from thee ?

2. What did that corporeall matter deserue of thee , that it should be made so much as inuisible & shapelesse ? 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 deserue of thee to bee made . Or what could the spirituall creature euen now begun to bee created , deserue of thee , that it might at least all darkesomely flit vp and downe , like vnto the Deepe , but very vnlike thee ; vnlesse it had beene by the same word call'd backe vnto that , by whom it was created : and by the same also enlightened , that it might bee made light some by it ; although not in any equality , yet in some conformity vnto that forme which is equall vnto thee ? For like as to a body , simply to be , is nor all one with being beautifull ; for then it could no wayes bee deformed : so likewise to a created spirit to line , is not all one with lining wisely : for then should it euer continue wise vnchangeably . But good it is for it to sticke close vnto thee ; lest what light it hath obteyned by turning to thee , it may lose againe , by turning from thee ; and relapse into a state of life , resembling the darkesome deepe . For euen wee our selues , who according to our soules are a spirituall creature , when wee were Eph. 5. 8. sometimes turned away from the our Light , were very darkenesse in that estate of life : yea and still wee labour amidst the reliques of our old darkenesse , vntill in thy onely One wee bee made thy Righteousnesse , which is like the Psol. 36. 6 great mountaines . For wee haue somtimes vnder gone thy Iudgements , which are like vnto the great Deepe .

CHAP. 3. All is of the grace of Gods .

1. BY that which thou saydest in the first creation , Let there be light , and there was light ; I doe , not vnfitly , vnderstand the Spirituall creature : because euen then was there a kinde of life , which thou mightest illuminate . But yet as then it had done nothing whereby to deserue of thee , that there might bee such a light : euen so when already it was come to bee , could it not deserue of thee , to bee enlightned . For neyther could its formelesse estate bee pleasing vnto thee , vnlesse it might bee made light : light , not by an absolute existing of light in it selfe , but by beholding thee the Light all-illuminating , and by cleauing vnto it ; that so , the life that is liued at all , and the life that is liued thus happily , it might owe to nothing but thy grace : being now conuerted by a better change vnto That , which can neuer bee changed eyther into worse or better : and that is vnto thee thy selfe onely , because thou onely Art simply ; vnto thee it being not one thing to liue , and another thing to liue well : seeing thy selfe art thine own happinesse .

CHAP. 4. God needs not the Creatures , but they him .

1. WHAT therefore could haue been wanting vnto thy good , which thou thy selfe art ; although all these creatures should neuer haue been , or haue remained vtterly without forme : which thou madest not out of any want , but out of the fulnesse of thy goodnesse , holding them in and conuerting them to forme , with no thought , as if thy ioy were to receiue any accomplishment thereby ? For vnto 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 receiue perfection from their being perfected . Thy good spirit indeede mooued vpon the waters , yet was not borne vp by the waters , as if he staied vp himselfe vpon them : for vpon what waters thy good Spirit is sayd to stay , those did hee cause to be stayed vp in himselfe . But thy uncorruptible & vnchangeable Will , which is in it selfe all-sufficient for it selfe , moued vpon that life , which thy selfe hadst before created : vnto which , lining is not all one with happy liuing , seeing it does but liue flitting vp and downe in its owne obscurity : and which yet remaineth to be conuerted vnto him , by whom it was made : and to liue more and more neere 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. LOe , now the Trinity appeares vnto mee in a glasse aarkly ; which is Thou my God : because thou , O Father , in the beginning , that is , in thy Wisedome borne of thy selfe , equall and coeternall vnto thee ; that is to say , in thy Sonne , hast created Heauen and Earth . Much now haue we said of the Heauen of heauens , and of the inuisible and vnshapen earth , and of the dark some Deepe , according ( namely ) vnto the wayning of spirituall deformity , which euer it should haue wandered in , vnlesse it had beene conuerted vnto him , from whom that life which already it had , was receiued : by whose enlightning it might be made a beauteous life , and become the heauen of that heauen , which was afterwards set betweene water and water . And vnder the name of God , I now vnderstood the person of the Father , who made all ; and vnder the name of beginning , the person of the Sonne , in whom hee made all ; and thus beleeuing , as I did , the Trinity to be my God , I searcht further into thy holy Word , and lo , his Spirit moued vpon the waters . See here the Trinity , my God , the Father , and Sonne , and holy Ghost , the Creator of all thine owne creatures .

CHAP. 6. Of the Spirits mouing vpon the waters .

1. BVt what was the cause , O thou true-speaking light ? vnto thee lift I vp my heart , let it not bee taught vanities , dispell thou the darkenesse of it ; and tell mee by our mother charity , I beseech thee ; tell mee the reason , I beseech thee , why after the mention of heauen , and of the inuisible and shapelesse earth , and darknesse vpon the Deepe , thy Scriptures should euen then at length make the first mention of thy Spirit ? Was it because it was meete so to haue Him insinuated , as that he should bee sayd to moue vpon ? and so much could not truely bee sayd , vnlesse that were first mentioned , vpon which thy Spirit may bee vnderstood to haue moued . For verily , neyther vpon the Father , not vpon the Sonne , was hee moued ; nor could he rightly be sayd to moue vpon , if there were nothing yet for him to moue vpon . First therefore was that to bee spoken of , which He was sayd to moue vpon ; and then Hee , whom it was requisite not to haue named otherwise , then a ▪ Hee was sayd to moue vpon . But wherefore yet was ●● not fitting to haue Him insinuated otherwayes , vnlesse Hee were sayd to moue vpon ?

CHAP. 7. Of the effect or working of the Holy Ghost .

1. FRom hence let him that is able , follow with his vnderstanding thy Apostle where hee thus speakes , Because thy loue is shed abroad in our hearts by the holy Ghost which is giuen vnto vs : and where concerning spirituall gifts , he teacheth and sheweth vnto vs a more excellent way of charity ; and where he bowes his knees vnto thee 1 Cor. 12. 21. for vs , that wee may come to Eph. 3 19. learne that most excellent knowledge of the loue of Christ . And therefore euen from the very beginning , did the Spirit supereminently moue vpon the waters . Whom shall I tell it vnto , and in what termes shall I describe how the hugy weight of lustfull desires , presses downe into the steepe pit ; and how charity rayses vs vp againe by thy Spirit which moued vpon the waters ? Vnto whom shall I speake it ? and in what language vtter it ? For they are no certaine places into which wee are plunged , and out of which wee are againe lifted . What can bee liker , and yet what vnlikeer ? They bee Affections , they be Loues ; they be the vncleannesse of our owne spirits , that ouerflow our lower parts with the loue of cares : and it is the holynesse of thy Spirit that rayseth vs vpwards againe by the loue of our safeties ; that b b This sentence was most generally in the Church-seruice and communion . Nor is there scarce any one old Liturgy but hath it Sursum cordas . Hab●mus addominum . psal. 69. 2. wee may lift our harts vp vnto the Lord , where thy Spirit is moued vpon the waters ; and that wee may come at length to that repose , which is aboue all rests : when namely , our soules shall haue escaped ouer these waters where we can find no ground .

CHAP. 8. How Gods Spirit cherisheth feeble soules .

1. THE Angels fell , and mans soule fell ; and all thy Spirituall creatures in generall had shewne the way vnto the deepe , which is in that most darkesome bottome ; hadst not thou sayd , Let there be light , and there was light ; and vnlesse euery spirituall creature of thy heauenly City , had continued in obedience vnto thee , and settled it selfe vpon thy Spirit , which moues vnchangeably , vpon euery thing that is changeable . Otherwise , had euen the heauen of heauens it selfe , for euer continued a darkesome Deepe ; whereas now it is light in the Lord . And now by that miserable restlesnesse of the falling spirits , and by their discouering of their owne darknesse , ( the garment of thy light being pluckt off them : ) doest thou sufficiently reueale how noble the reasonable creature is , which thou hast created ; vnto which nothing will suffice to settle its happynesse and rest vpon , that is any way inferior vnto thy selfe : and therefore cannot herselfe giue satisfaction vnto herselfe . For t is thou , O Lord , that shalt lighten our darknesse : from thee must grow these our garments ; and then shall our darknesse be as the noone day .

2. Giue thy selfe vnto me , O my God , yea restore thy selfe vnto me : for I loue thee ; and if it be too little , let mee now loue thee more affectionately . I am not able to measure my loue , that I may so come to know , how much there wants of enough : that my life may euen runne into thy embracements , and not tnrne from them againe , vntill I bee wholy 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 onely if I bee without my selfe , but ill will it goe with mee , though I be hidden within my selfe : yea all other plenty besides my God , is meere beggery vnto me .

CHAP. 9. Why the Spirit onely moued vpon the waters .

1. BVT did not the Father also , or the Sonne , moue vpon the waters ? And if wee vnderstand mouing as it were in a place , like a body ; then neyther did the Spirit moue . But if the excellent highnesse of the diuinity , aboue euery changeable creature , bee vnderstood : then did both Father , Sonne , and Holy Ghost moue vpon the waters . Why therefore is this sayd of thy Spirit onely ? Why of him onely , as if there had beene some place , where indeede there is no place for it : of which onely it is written , that Hee is thy gift ? Let vs now take vp our rest in this thy gift ; there let vs enioy thee , O our rest , and our place .

2. Loue preferres vs thither , and thy good Spirit aduances our lowlynesse from the very gates of death . In thy good pleasure lies our peace , our body with his owne lumpishnesse swaies vs towards its owne place . Weight makes not downeward onely , but to his owne place also . The fire mounts vpward , a stone sinks downeward . All things pressed by their owne weight , goe towards their proper places . Oyle powred in the bottome of the water , yet will swimme on the toppe of it : water powred vpon Oyle , sinkes to the bottome of the Oyle . They are weighed downe by their owne hea-luinesse , they go to seeke their owne centers . Things a little out of their places , become vnquiet : put them in their order agayne , and they are quieted . My weight , is my loue : that way am I carried , whithersoeuer I bee carried . Wee are inflamed by thy gift , and are carried vpwards : wee waxe hot within , and we goe forwards . Wee ascend thy psal. 84. 5. waies that be in our heart , and wee sing a song of degrees ; inwardly enflamed with thy fite , with thy * * The Holy Ghost , and not a furious blind zeale good fire , and wee goe ; euen because we goe vpwards to the peace of Ierusalem : for glad I was when as they sayd vnto me , We will go vp into the house of psal. 122. 1. God . There let thy good pleasure settle vs , that wee may desire no other thing , but to dwell there for euer .

CHAP. 10. All is of Gods gift .

O Happy creature * * The Angels . which knowes no other thing but that whenas it selfe was another thing , euen by thy Gift which moueth vpon euery mutable thing , it was so soone as created , and no delay of time betweene , taken vp in that call whereby thou saydest , Let there be light , and there was light . Whereas in vs there is distance of time betweene our hauing beene darknesse , and our making light : but of that creature it is onely sayd , what it would haue beene , if it had not beene enlightened . And this is spoken in that manner , as if it had beene vnsetled and darkesome before : that so the reason might now appeare , for which it was made to bee otherwise ; that is to say , that it being conuerted vnto the light that neuer faileth , might it selfe bee made light . Let him vnderstand this that is able : and let him that is not , aske it of God . Why should he trouble mee with it ; as if I could enlighten any man that commeth into Ioh● 1. 9. this world ?

CHAP. 11. Of some Impressions or resemblances of the blessed Trinity , that be in man .

1. WHich of vs does sufficiently comprehend the knowledge of the almighty Trinity ? and yet which of vs but talkes of it , if at least it be that ? A rare soule it is , which whilest it speakes of it , knowes what it speakes of . For men contend and striue about it , and no man sees the vision of it in peace . I could wish , that men would consider vpon these three , that are in themselues . Which three be farre another thing indeede , then the Trinity is : but I doe but now tell them , where they may exercise their meditations , and examine and finde how farre they are from it . Now the three that I spake 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 my selfe to Be , and to Will : and I would both Be , and Know. Betwixt these three , let him discerne that can , how vnseparable a life there is ; yea one life , one mind , and one essence : yea finally how vnseparable a distinction there is , and yet there is a distinction . Surely a man hath it before him ; let him looke into himselfe , and see , and then tell mee .

2. But when once hee comes to finde any thing in these three ; yet let him not for all this beleeue himselfe to haue found that vnchangeable which is farre aboue all these , and which IS vnchangeably , and Knowes vnchangeably , and Willes vnchangeably : But whether or no where these three bee , there is also a Trinity , or whether all three bee in each seuerall one , or all three in euery of them : or whether both wayes at once , in admirable manner , simply and yet manifoldly in its infinite selfe , the and vnto it selfe , by which end it is , and is knowne vnto it selfe , and that being vnchangebly euer the same by the abundant greatnesse of its Vnity , it bee all-sufficient for it selfe , what man can readily conceiue ? who is able in any termes to expresse it ? ● who shall dare in any measure rashly to deliuer his opinion vpon it ?

CHAP. 12. The water in Baptisme is effectuall by the Holy Spirit .

1. PRoceede in with thy Confession of the Lord thy God , O my faith , O holy , holy , holy Lord my God , in thy name haue we beene baptized , O Father , Sonne , and Holy Ghost : because that euen among vs also , in Christ his Sonne did God make an heauen and earth , namely , the spirituall and carnall people of his Church . Yea and our earth , before it receiued the forme of doctrine , was inuisible and vnformed ; and wee were couered ouer with the Rom. 6. 17. darknesse of ignorance . For thou hast chastised man for his iniquity , and thy Iudgements Psal. 36. 6. were like the great deepe vnto him .

2 , But because thy Spirit moued vpon the waters , thy mercy forsooke not our misery : for thou saydst , Repent ye , for the Kingdom of Heauen Math. 3. 2. is at hand . Repent , Let there be 2 2 His conceit here in putting Repentance and light together is , for that Baptisme was anciently called illumination , as Heb ▪ 6. 4 Psa. 42. 6. light . And because our soule was troubled within vs , wee haue remembred thee , O Lord , concerning the land of Iordan , and that hill which being a a Christ . Phil. 2. 6 , 7 Eph. 5 , 8. equall vnto thy selfe , was made little for our sakes : and vpon our being displeased at our owne darkenesse , wee turned vnto thee and were made light . So that behold , we hauing sometimes beene darknesse , are now light in the Lord .

CHAP. 13. His deuout longing after God .

1. BVT yet we walke by 1 Cor. 5. 7 faith still , & not by sight : for we are saued by hope ; but hope that is soene , is not hope . Rom. 8. 24 And yet doeth one deepe call vnto another in the voyce of thy water-spoutes : and so Psal. 42. 7. doeth hee that sayth , I could not speake vnto you as vnto spirituall , 1 Cor. 3. 1 but as vnto carnall : euen He who thought not himselfe to haue apprehended as yet : and who forgot those things which are behynd , and Phil. 3. 13 reacht foorth to those things which are before : yea he groaned earnestly ; and his soule thirsted after God , as the Hart after the water-brooks , saying , Psal. 42. 1 When shall I come ? desiring to be cloathed vpon , with his house which is from heauen : he 1 Cor. 5. 1. calleth also vpon this lower b b Vpon mankind . deepe , 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 vnderstanding : but in malice , be ye children , that in vnderstanding ye may 1. Cor. l 4. 20. be perfect . and O foolish Galatians , Gal. 3. 1. who hath bewitched you ?

2. But now speakes hee no longer in his own voice ; but in thine who sentest thy Acts 2. Spirit from aboue ; by his mediation who ascended vp on Ephe. 4 ● high , and set open the flood-gates of his gifts , that the force of his streames might make glad the City of God . Him doeth this friend of the Psal. 46. 4 bridegroome sigh after ; though Iohn . 3. 29 hauing the first fruites of the Rom. 8. 13 Spirit in himselfe alreadie , yet groaneth he within himselfe as yet , wayting for the adoption , to wit , the redemption of his body ; to him he sighes , as being a member of his Bride ; towards him he burnes with zeale , as being a friend of the Bridegroome : towards him hee burneth not towards himselfe ; because that in the voyce of thy water-spowtes , and not in his owne voyce , doth hee call to that a a One deepe calls vpon another , mans misery vpon Gods mercie . Other Scriptures as Apoc: 14. 2. by waters vnderstand the people other deepe , for whose sake hee is both iealous and fearefull , lest that as the serpent beguiled Eue through his subtiltie , so their minds should be corrupted from b b 2 Cor. 11. 3. where St. Austen read castitate , in steade of Simplicitat . These words with others before , would the Popish Translator wrest , as if spoken by St. aul now in heauen and praying for , and sauing of soules : whereas they bee onely the Confession of St. Austens owne zeale , borowed out of St. aul's words . the simplicitie that is in our Bridegrome thy onely Sonne . Oh what a light of beauty will that be , when we shall see that Bridegrome as Hee is ; when all teares shall be wiped from our eyes , which haue beene my meat day and night , whilest they daily say vnto 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 powre out my soule by my selfe in the voyce of ioy and prayse , which is the sound of him that keepes holyday . And yet againe is it besadned , euen because it relapseth againe ; and becomes a darkesome deepe ; or perceiues it selfe rather euen still to bee one . Vnto it thus speakes my faith which thou hast kindled to enlighten my feete in this my night , Why art thou so 1 Ioh. 3. 2. sad , O my soule , 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 lanthorne vnto thy feete : Eph. 2. 3. trust and abide on him , vntill the night , the mother of the wicked , vntill the wrath of the Lord bee ouerpast : the children of which wrath , our selues who were sometimes darknesse , haue beene : the reliques of which darkenesse wee still beare about vs Eph. 5. 8. in our body , dead because Rom 8. 10 of sinne ; vntill the day breake , and the shadowes 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 euer confesse vnto thee . In the morning I shall stand in thy presence , and shall see the health of my countenance , euen my God , who also shall Psal. 42. 11 quicken our mortall bodies , Rom. 8. 11 by the Spirit that dwelleth in vs : who in mercie sometimes moued vpon our inner darkesome and floating deepe : from whome in this our pilgrimage wee haue receiued such a pledge , as that euen now wee are light : euen alreadie in this life , whilest wee are saued by hope , made the Children of light , and the Children of the day , not the Children of the night , nor of the darknes which yet somtimes we haue beene . Betwixt which Children of darknesse and vs , in this vncertainety of humane knowledge , thou onely canst * * Here the popish Translater fals foule vpon the Caluenists , for affirming their Church , to consist onely of the Elect. He should haue done well to haue quoted some Author ; Mr. Caluin himselfe sayth onely , That the church properly consists of the Elect. though many wicked be of the outward Church , with whom he sayth , wee are commanded to hold communion . Institut. lib. 4. c. 1. §. 7. deuide ; thou , who prouest the hearts , and callest the light , day , and the darkenesse , night , For who can discerne vs , but thou ? And what haue we , that wee haue not receiued 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 BVt who except thou , O our God , made that Firmament of the Authority of thy diuine Scripture to bee Rom. 9. 21 ouer vs ? as t is said , The heauen Apoc. 6. 14 shall be folded vp like a booke ; and is euen now stretcht ouer vs like a skin . The Popish Translaters note That by men the Scriptures came to haue authority ouer vs ; is false vnlesse men made the Firmament , mans , nay the Penmans authority is here called Ministery ; and that s seruice , not true authority . Nay the next words shew , that mans 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 vnto vs . And thou knowest O Lord , thou knowest , how thou with skins didst once apparell a a Adam and Eue. men , so soone as they by sin were become mortall .

Wherevpon hast thou like a skinne stretched out the Firmament of thy booke ; that is to say , those words of thine so well agreeing together ; which by the ministry of mortall men thou spreadest ouer vs . For by the death of those men is that solid strength of authority appearing in the bookes set by them , more eminently stretched ouer all , that bee now vnder it ; which strength whil'st they liued on earth , was not then so eminently stretched out ouer vs . Thou hadst not as yet spredde abroad that heauen like a skin ; thou hadst as yet , euery where noysed abroad the report of their deaths .

2 Let vs looke , O Lord , vpon the heauens the worke of thy fingers ; cleare our eyes of that mist with which thou hast ouer cast them : there is that testimony of thine , which giueth wisdome vnto the little ones : perfect , O my God , thine owne prayse cut of the mouth of babes and sucklings . Nor haue wee knowne any other bookes , which so destroy pride , which so beate downe the aduersary , and him that stands vpon his own guard ; that standeth out vpon termes of reconciliation with thee , in defence of his owne sinnes . I know not , Lord , I knowe not of any other such chaste words , that are so powerfull in perswading me to Confession , and in making thy yoake easie vnto my neck , and in inuiting mee to serue thee for very loues sake . Graunt mee to vnderstand them , good Father : grant me thus much that am placed a a Here is my papist forced to confesse the Scriptures to be aboue all humane authority , and that the churches power is but to declare which be Scriptures vnder them : because that for them who are placed vnder them , thou hast settled them so surely .

3. Other Waters also there bee aboue this firmamenent immortall they bee , as I beleeue , and separated from all earthly corruption . Let those supercelestiall people , thine Angels , prayse thee , yea let them prayse thy name : they , who haue no neede to receiue this Firmament , or by reading to attaine the knowledge of thy Word . For they alwayes behold thy face , and there doe they reade without any syllables measurable by times , what the meaning is of thy eternall will . They reade , they chuse , they loue . They are euer reading ; yet that neuer passes ouer which they reade : because by choosing , and by louing , doe they reade the vnchangeablenesse of thy counsayle . Their booke is neuer closed , nor shall it bee euer clasped : seeing thy selfe is that volume vnto them , yea thou art so eternally . For thou hast ordayned them to bee aboue this Firmament , which thou hast settled ouer the infirmenesse of the lower people : where-out they might receiue and take notice of thy mercy ; which sets thee forth after a temporall manner ; euen thee that madest times . For thy mercy , O Lord , is in the Heauens , and Psal. 36. 5 thy truth reacheth vnto the clouds . The clouds pass away , but the heauen abides : the Preachers of thy Word passe out of this life into another ; but thy Scripture is spred abroad ouer the people , euen vnto the end of the world .

4. Yea both heauen and earth shall passe , but thy Mat. 24. 3 words shall not passe away : because the parchment shall bee folded vp : and the grasse ouer which it was spred out , shall with the goodlynesse of it Eay . 40. 6 8. also passe away ; but thy Word remaineth for euer . Which word now appeareth vnto vs vnder the darkenesse of the cloudes , and vnder the glasse of the heauens , and not as in 1 Cor. 13. 12 it selfe it is : because that euen we , though the well-beloued of thy Sonne , yet is it not hitherto manifest what we 1 Iohn . 3. 2 shall be . He standeth looking thorow the lattis of our flesh , Cant: 2. 9. and he spake vs faire , yea hee set vs on fire , and wee ranne after the sent of his odors . 1 Iohn . 3. 2 But when he shall appeare , then shall we be like him , for we shall see him as he is . Graunt vs , Lord , to see him that is our owne , though the time bee not yet come .

CHAP. 16. God is vnchangeable .

1. FOr fully , as in thy selfe thou art ; thou onely knowest ; thou , who ART vnchangeably , and know est vnchangeably , and willest vnchangeably . And thy essence both knoweth , and willeth vnchangeably . And thy knowledge Is , & wills vnchangeably : and thy will Is ▪ & knows vnchangeably . Nor seemes it right in thine eyes , that in the same manner as an vnchangeable light knoweth it selfe , so it should be known of a thing changeable , that receiues light from another . My soule is therefore like a land where no water is , because that as it Psal. 143. 6 cannot of it selfe enlighten it selfe , so can it not of it selfe satisfie it selfe . For so is the fountaine 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 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 themselues the same end of a temporall and earthly felicity ; for attayning whereof they doe , whateuer they do , though in the doing , they wauer vp and downe with innumerable variety of cares . Who , Lord , but thy selfe who once commandedst That the waters should be gathered Genes 1. 9 together into one place , and that the dry land should appeare , 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 spiritednesse of mens wills , but the gathering together of the waters , called Sea : yet doest thou also restraine the wicked desires of mens soules , and settest them their bounds , how far the waters may be suffered to passe ; that their waues may breake one against another : and in this manner makest thou it a Sea , by th' order of thy dominion which goes ouer all things .

2. But as for the soules that thirst after thee , and that appeare before thee ( being by other bounds deuided from the society of the Sea ) them dost thou so water by a sweet spring , that the Earth may bring forth fruite : and thou , O Lord so commanding , our soule may bud forth her workes of mercy according to their kind : when we loue our neighbour in the reliefe of his bodily necessities : hauing seede in it selfe according to its likenesse : Whenas out of the consideration of our owne infirmity , wee so farre compassionate them , as that we are ready to releeue the needy : helping them , euen as wee would desire to be helped out owne selues , if wee in like manner were in any necessity ; And that not in things easie to v● aloue , as in the greene a a St. Austen still alludes to the manner of the creation , Gen. 1 His meaning is , that we should not onely doe slightly for our neighbour , as we doe for an herb , which hauing feede in it selfe , needs but our setting but be like a tree to him , affoord him fruite , strength , and shadow . hear● which hath seede 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 turne 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 powerfull arme of iust iudgement .

CHAP. 18. He continues his Allegory , in alluding to the workes of the Creation .

1. SO , Lord , euen so I beseech thee , Let it spring out , as already thou makest it doe , as already thou giuest cheerfulnesse and ability , Let Gen. 1. 12 Truth spring out of the Earth , and righteousnesse looke do●n from Heauen , and let there be lights in the Firmament . Let vs breake our bread vnto the Esay 58 7 hungry , and let vs bring the poore that is cast out , into our owne house . Let vs cloath the naked , & neuer 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 wee our selues , from this inferiour fruitfulnesse of Action , arriuing to that superior word of life in the delightfulnesse of Contemplation ; may appeare at length like the lights in the world , fast settled to the Firmament of thy Scriptures . For there by discourse thou so clearest things vnto vs , as that we be enabled to deuide betweene Intelligible & sensible creatures , as betwixt the day and the night ; or betweene soules giuen eyther to Intellectuall , or vnto sensible creatures : insomuch as not onely thou thy selfe in the secret of thine owne Iudgement , like as before euer the Firmament was made , thou deuidest betweene the light and the darkenesse , but thy spirituall children also set and rancked in the same Firmament , ( thy grace now clearely shining throughout their Orbe ) may now giue then light vnto the earth , and deuide betwixt the day and the night , and bee for signes of times & seasons , namely , that old things are passed with them , & lo , all things are become new , 2 Cor. 5. 17 and that our saluation is now neerer then when we first beleeued : Rom. 13. 11 12. and that the night is passed , and the day is at hand : and that thou wilt crown the yeere Pal 65. 11 with thy blessing ; send labourers Math 9 38 into thy haruest , in the sowing whereof , others haue taken paines before ; sowing the seed also for another harwest , which shal be in the end of the world . Ma. 13. 3 ▪

2. Thus giuest thou life to him that seeketh 〈◊〉 and thou blessest the yeeres of the 〈…〉 But thou art the same , and in thy yeeres which fayle not , thou preparest a beginning for the yeeres that are a passing . For thou in thy eternall counsayle doest in their proper seasons bestow thy heauenly blessings vpon the earth : for to one there is giuen by thy Spirit , the word of wisdome , resembling the greater light , ( for them who are delighted with the brightnesse of perspicuous trueth ) rising as it were in the beginning Gen. 1. 16 of the day . To another is giuen 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 Spirites ; to another diuers kinds of tongues : and all these resemble the lesser starres . All these worketh the same Spirit , deuiding what is fit for euery man , euen as it will ; and causing the starres to appeare in their brightnesse , vnto ech mans edification .

3. But as for the word of knowledge , wherein are all the a a Sacraments are here taken in the largest signification . Sacraments contayned , which are varied in their seasons like the Moone ; together with those other notions of gifts , which are afterwards reckned vp , like the startes : they so much come short of the brightnesse of wisdome , in as much as their rising is in the beginning of the night . But yet are these necessary vnto such , as that wisest seruant b b Moses sayth the other Translater , St. Paul , say I. The phrase is St. Pauls 1 Cor. 3. 1 of thine could not speake vnto , as vnto spirituall , but as vnto carnall men ; euen hee , who also speaketh wisdome among those that are perfect . As for the naturall man , like him who is a babe in Christ , and a sucker of milke ; till such time as he growes bigge enough for a a He alludes to the Primitiue practice , which admitted not their Catechumenos or vnbaptized , to heare the higher poynts of religion handled , till they were enlightened , that is , baptized ; yet these he aduised to rest contented with their catecheticall knowledge . The other Translater is puzled Esay . 1 16 He alludes to the Sacrament of Baptisme . Gen. 1. 11 , 30. Here the other Translater misread his copy , populi for pabuli , and mis poynts the next sentence . strong meate ; and can looke steadily against the Sunne , let him not vtterly forsake his night , but rest himselfe contented , with what light , the Moone & the Starres affoord him . These discourses holdest thou with vs , O our most wise God , in thy Bible that Firmament of thine ; that we may learne by it how to discerne of all these things , in an admirable contemplation : though still but in Signes , and in times , and in daies and in yeeres .

CHAP. 19. Our hearts are to be purged from vice , that they may be capable of vertue . He still continues his Allegory of the creation .

1. BVt wash you first , make you cleane , put away the euill of your doings out of your own hearts , and from before mine eyes , that the dry land may appeare . Learne to doe good , iudge the fatherlesse , pleade for the widdow , that the earth may bring foorth the greene herb for meate , and the tree bearing fruite : and then come , let vs reason together , saith the Lord , that there may bee light in the Firmament of the heauen , & let them shine vpon the earth . That rich young man demanded Mat. 19. 16 17 of our good master , what he should do to attaine eternal life . Let our good master tell him , ( whom he thought to bee no more then a man , who is good , because hee is God ) let him tell him , That if he would enter into life , hee must keepe the commandements : let him put away the bitternesse of malice and wickednesse ; let him not kil , nor commit adultery , nor steale , nor beare false witnesse : that the dry land may appeare , and bring forth the honouring of Father and mother , and the loue of our neyghbour : All these ( sayth hee ) haue I kept .

2. Whence then commeth such stoare of thornes , if so bee the earth bee fruitefull ? Goe , stubbe vp those thicke bushes of couetousnesse ; sell that thou hast , and fill thy selfe with standing corne , by giuing to the poore ; and follow the Lord , if thou wilt be perfect ; that is , associated to them , among whom he speaketh wisedome ; he that well knoweth what to distribute to the day , and what vnto the night ; that thou also mayst know it , and that for thee there may bee lights made in the Firmament of heauen : which neuer will bee , vnlesse thy heart be there : nor will that euer bee , vnlesse there thy treasure bee also ; like as thou hearest of our good master . But that barren earth was sorry at that a a Here my papist foysts in the word Counsayle , into St. Austens words ; very fayne would he countenance the popish vow of pouerly ; which they say is counsayled though not commanded . saying ; and the thornes choaked the word in him .

2. But you , O chosen generation , you weake things of the world , who haue forsaken all , that ye may follow the Lord ; goe yee now after him , and confound the strong ; go after him , O yee beautifull feete , and shine yee in the Firmament , that the heauens may declare his glory ; you , that are mid-way betweene the light and the perfect ones ; though not so perfect yet as the Angels ; and the darkenesse of the little Mat. 13. 7. ones ; though not vtterly despised . 1 Cor. 1. 27 Shine yee ouer all the Rom. 10. 5 earth ; and let one day enlightened by the Sunne , vtter vnto another day , a speech of Psal. 19. 2. Wisedome ; and one night , enlightened by the Moone , shew vnto another night , a word of knowledge . The Moone and Starres shine in the night ; yet doeth not the night obscure them ; seeing they giue that light vnto it , which it is capeable of . For behold , as if God had giuen the word , Let there lights in the Firmament of heauen ; there came Acts. 2. 2. suddenly a sound from heauen , as it had been the rusking of a mighty winde , and there appeared clouen tongues like as it had beene of fire , and it sate vpon each of them ; and there were made lights in the Firmament of heauen , which had the word of life in them . Ely euery where about , O you holy flies , O you beauteous fires ; for you are the light of the world , nor are you put vnder a bushell ; he whom you claue vnto , is exalted himselfe , and hath exalted you . Ranne you abroad , and make your selues knowne vnto all nations .

CHAP. 20. He allegorizes vpon the creation of spirituall things .

1. LEt the Sea also conceiue , and bring forth These Allegories had some meaning against the Manichees : seeing in his booke de Genesi , contra Manichaeos , they be againe repeated , which see . your works ● and let the waters bring foorth the mouing creature that hath life . For you by separating the good from the bad , are made the mouth of God , by whom he sayd , Let the waters bring forth : not a liuing soule which the earth brings forth , but the mouing creatures hauing life in it , and the winged fowles that fly ouer the earth . For thy Sacrament , O God , by the ministerie of thy holy ones , haue moued in the middest of the waues of temptation of this present world , for the trayning vp of the Gentiles vnto thy name , in thy baptisme : In the doing wherof , many a great wonder was wrought ; resembling the huge Whales : and the voyces of thy Messengers flying aboue the Earth , in the open Firmament of thy Bible ; that being set ouer them as their authority * * Now what will the papists say to this most cleare authority of the Scripture ? Doe the popish Emissaries fly hither vnder this , or with this authority ? No , but rather with the popes . Nay fly they not contrary to this authority ? If not , why doe they so much complayne of , and vilyfie the Scripture , where its authority serues not their turnes ? Psal. 19. 4. vnder which they were to fly , whithersoeuer they went . For there is no speech nor language , where their voyce is not heard : Seeing their sound is gone thorow 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 doe I mingle and confound , and not sufficiently distinguish betweene the knowledge of these lightsome creatures that are in the Firmament of heauen , and these corporeall workes in the wauy Sea , and those things that are vnder the Firmament of heauen ? For of those things whereof the vnderstanding is solid , and bounded within themselues , without any increases of their generations ; ( like the lights of Wisedome and Knowledge as it were ) yet euen of them , the operations bee corporeall , many , and diuers , and one thing growing out of another , they are multiplyed by thy blessing , O God , who hast refreshed our soone cloyed mortall sences ; that so the thing which is but one in the vnderstanding of our mind , may , by the motions of our bodies , bee many seuerall wayes * * I he same sentence may R●scius Act , and Cicero describe seuerall waies . set out , and discoursed vpon . These Sacraments haue the Waters brought forth : yea indeede the a a 1 Hoe aludes to Baptisme in water , accompanyed with the Word of the Gospell ; of the Institution whereof , mans misery was the occasion . necessities of the people estranged from the eternity of thy trueth , haue brought them foorth in thy Word , that is , in thy Gospell : Because indeede the Waters cast them foorth ; the bitternesse whereof was the very cause , why these Sacraments went along accompanied with thy Word .

3. Now are all things faire that thou hast made ; but loe , thy selfe is infinitely fairer , that madest these all : from whom had not Adam falne , this brackishnesse of the Sea had neuer flowed out of his Ioines : namely , this mankind , so profoundly , and so tempestuously swelling , and so restlesly tumbling vp and downe . And then , had there beene no necessitie of thy ministers to worke in many waters , after a corporeall and sensible maner , such mysterious doings and sayings . For in this sense haue those mouing flying creatures , at this present fallen into my meditation ; in which , people being trayned vp & admitted into ; though they had receiued corporeal Sacraments , should not for all this bee able to profit by them , vnlesse their soule were also quickned vp vnto a Hee meanes that Baptisme 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 vnlesse after the word of admission , it looked forwards to Perfection .

CHAP. 21. He allegorizes vpon the Creation of Birds and fishes ; alluding by them vnto such as haue receiued the Lords supper , are better taught and mortified , which are perfecter Christians then the meerly baptized .

1. ANd hereby , by vertue of thy Word ; not the deepnesse of the Sea , but the earth it selfe once separated from the bitternesse of the waters , brings forth , not the creeping and flying creatures of seules hauing life in them ; but the liuing soule it Gen. 1. 20 selfe , which hath now no Gen. 2. 7. more neede of Baptisme , as the heathen yet haue , and as it selfe also had , when it was couered heretofore with the waters . For there is entrance into the kingdome of heauen no other way , a a

Baptisme , which is necessary generally , though not alwaies , and particularly , where the meanes are not .

And the Schoole-men teach , that Martyrdome , and an earnest desire , doe counteruaile the want of Baptisme .

since the time that thou hast instituted this Sacrament for men to enter by : nor does the liuing soule any more seeke after miracles to worke Beliefe ; nor is it so with it any longer , That vnlesse it sees signes and wonders , it will not beleeue ; now that the faithfull Earth is separated from the waters that were bitter with infidelity ; and that tongues are for a signe , not to them that beleeue , but to them that beleeue not . 1 Cor. 14. 22 The Earth therefore which thou hast founded vpon the waters , Psal. 24. 2 hath no more neede now of that flying kind , which at thy word the waters brought foorth . Send thou thy word into it by thy Messengers : for their labors indeede they are which we speake of ; but yet thou art he that worketh in them , that they may worke a soule to haue life in it .

2. The Earth brings forth : that is , the Earth is the cause that ● they worke this in the Gods messengers . soule : like as the Sea was the cause that they wrought vpon the mouing things that haue life in them ; as also vpon the fowles that flie in the open firmament of heauen : of whome this Earth hath no neede ; although it seedes vpon that fish which was taken out of the deepe , vpon that Table which thou hast prepared for the faythfull . For therefore was a a Hee meanes Christ ; the first letters of whose ●ames did in Sybiles Acrosticke verses make vp the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Fish . He was also resembled by Ionas drawn out of the Fish and Deepe , And himselfe was raysed from the Graue and Hell . He is fed vpon at the Communion See also Luk. 24. 36 He taken out of the Deepe , that hee might feede the Dry land : & the Fowle , though bred in the Sea , is yet multiplyed vpon the Earth . For of the first preachings of the Euangelists , mans infidelity was the cause ; yet giue they good exhortations vnto the faythfull also : yea , and many wayes doe they blesse them from day to day . But as for the liuing soule ; that tooke his beginning from the Earth : for it profits not the faythfull , vnlesse they can containe themselues from the loue of this world : that so their soule many only liue vnto thee , which was dead while it lined in pleasure ; in such pleasures , Lord , as bring death with them . For t is thou , O Lord , that art the vitall delight of a pure heart .

3. Now therefore let thy Ministers worke vpon this with i not as sometimes they did vpon the waters of Infidelity , when they preached , and spake by miracles , and Sacraments , and mysterious expressions : when as Ignorance , the mother of Admiration , might giue good care ●o them , out of a reuerent feare it had towards those secret wonders . For such is the entrance that is made vnto faith by the sonnes of Adam forgetfull of thee : while they 〈◊〉 themselues from thee , & 〈◊〉 become a darksome deep . But let thy Ministers worke ●ow as vpon dry : land , that is separated from the gulfes of the great deepe : and let them 〈◊〉 patterne vnto the faithfull , by liuing before them , & ●● stirring the vp to imitation . For thus are men to heare ; not with an intent to hearken only , but to doe also . Seeke the Lord , and your soule shall liue ▪ Psal. 69. 32 That the Earth may bring forth the liuing soule . Be not Rom 12. 2 conformed to this world ; Containe your selues from it : then shall your soules liue by auoyding it , which dyed by affecting it .

4. Contayne your selues from the immoderate wild humour of pride , the litherly voluptuousnesse of lust , and the false name of knowledge : 1 Tim. 6. 2● that so the wilde beasts may be tamed ; the cattell made tractable , and the Serpents , harmelesse . For these bee the motions of our minde vnder an : Allegory ; that is to say , the haughtynesse of pride , the delight of lust , and the poyson of curiosity : these be the motions of a dead soule : For the soule dyes not so vtterly , as that it wants all motion ; because it dying by departing from the fountayne of life , is there upon taken vp by this transitory world , and is con●●●ed vnto it . But thy word , O God , is the fountaine of eternall life ; and that neuer calleth away : wherefore this departure of the Soule is restrayned by thy word , when 〈◊〉 sayd vnto vs , Be not conformed vnto this world ; that so the Earth may in the fountyne of life bring forth a 〈◊〉 soule : that is , a soule 〈◊〉 continent by vertue of 〈◊〉 Word , deliuered by thy 〈◊〉 , and by follow●●● the followers of Christ . Cor. 11. 1 〈◊〉 is indeede to liue after 〈…〉 ; because the emution a man takes , is from ●● friend . Be yee ( sayth he ) Gala. 4. 12 ● am , for I am as you are . 〈◊〉 in this liuing soule shall 〈◊〉 be good a a That is , good motions . beasts , meeke 〈◊〉 actions . For thou 〈◊〉 commanded , Goe on with Ecol. 3. 17 thy businesse in meekenesse , so shalt thou be beloued of all men . And there shall be good cattell in it too ; which neither of they eate much , shall haue nothing ouer , nor if they Exo. 16. 18 eate little , any lacke : and good Serpents ; not dangerous , to doe hurt ; but wise , to take heed : Math. 1● . 9 such as will make such a search into this temporall nature , as may bee sufficient ; that Gods eternity may be cleerly seene , being vnderstood Rom 1. 20. by the things that are made . For these Creatures are then obedient vnto Reason , when being once restrayned from their deadly preuayling vpon vs , they liue , and become good .

CHAP. 22. Of Regeneration by the Spirit He allegorizes vpon the Creation of man .

1. FOr behold , O Lord , our God , our Creatour , soone as euer our affections are restrayned from the loue of the world , by which we died through our euill-liuing ; and began to bee a liuing soule , through our good liuing ; and that the word which thou hast spoken be thy Apostle , shal be made good in vs , Be not conformed to this world : Rom: 12. ● that next followes vpon it , which thou presently subioynedst , saying ; But be ye transformed by the renuing of your mind : not as liuing now after your kind , as if you followed your neighbour next before you ; nor yet as liuing after the example of some better man : for thou didst not say , Let man be made after his kinde ; but , Lei vs make man Gen. 1. 26 after our own Image and similitude : that we might proue what thy will is .

For to this purpose sayd that dispencer of thine , ( who begets Children by the Gospell , 1 Cor. 3. 2. 3 that hee might not euer Heb. 5. 2. haue them babes , whom hee must bee sayne to feede with milke , and bring vp like a nurse : ) Be ye transformed ( sayth he ) by the renewing of Rom: 12. 2 your mind , that ye may proue what is that good , that acceptable and perfect will of God . Wherefore thou sayest not , Let man he made , but , Let vs make man . Nor saydst thou , According to his kind ; but , After our own Image & likenesse . For man being renewed in his minde , and able to discerne and vnderstand thy truth , needs no more any direction of man , to follow after his kind : but by thy shewing doth hee proue what is that good , that acceptable , and perfect will of thine : yea thou teachest him that is now made capeable , to discerne the Trinity of the Unity , and the Vnity of the Trinity . Whereas therefore it was spoken in the plurall number , Let vs make man , vet is it presently inferred in the singular , And God made man : and whereas t is sayd in the plurall number , After our owne likenesse ; yet is inferred in the singular , After the Image of God . Thus is man renewed vnto the knowledge of Col. ● 3. ● God , after the Image of him that created him : and being made Spirituall , he now iudges all things , ( those namely that are to bee iudged ) yet hee himselfe is iudged of no 1 Cor. 2. 15 man .

CHAP. 23 Of what things a Christian may iudge . He allegorizes vpon mans dominion ouer the creatures .

THat hee now iudgeth all things , this is the meaning ; That he hath dominion ouer the fish of the Sea , Gen. 1. 26 and ouer the fowles of the ayre , and ouer all cattell and wilde beasts , and ouer all the earth , and ouer euery creeping thing that creepeth vpon the earth . For this he exerciseth by the vnderstanding of his mind , by the which he perceiueth the things of the Spirit of 1 Cor. 1. 14 God ; whereas otherwise , Man being in honor , had no vnderstanding , and is compared Psal. 49. 20 vnto the vnreasonable beasts , and is become like vnto them . In thy Church therefore , O our God , according to thy grace which thou hast bestowed vpon it ( for we are thy workmanship , created Eph. 2. 10 vnto good workes : ) are there not those onely who gouerne spiritually , but they also which spiritually a a Clergie , and layty . obey those that are ouer them : for male and female hast thou made man , euen this way too , in the account of thy grace spirituall ; in which , according to Sexe of body , there is neyther male nor female , because neyther Iew , nor Grecian , neyther bond nor free . Col. 3. 11

2. Spirituall persons therefore , ( whether such as gouerne , or such as obey , ) doe iudge spiritually ; not vpon those spirituall thoughts which shine in the Firmament , ( for they ought not to passe their iudgement vpon so supreme authority : ) for they may not censure thy Bible , notwithstanding somthing in it shines not out clearely enough : for we submit our vnderstanding vnto that , & hold for certain , that euen that which is shut from our eyes , to be most rightly and truly spoken . For so a man , though he be Spirituall & renewed vnto the knowledge of God after his Image that created him ; yet may hee no presume to be a Iudge of the Against this most cleare place my papist notes , That the Doctors may iudge of scripture , not to controle it , but to expound it . But may they expound as they list , what authority hath the Scripture then ? Iames 4. 11 Math. 7. 16 law , but a doer onely . Neyther taketh hee vpon him to iudge of that distinction of Spirituall and carnall men ; not of those namely which are knowne vnto thine eyes , O our God , and haue not as yet discouered themselues vnto vs by any of their workes , that by their fruits we might be able to know them : but thou , Lord , doest euen now know them , and hast already distinguisht them ; yea and called them in secret , or euer the Firmament was created .

3. Nor yet as he is spirituall , doeth hee passe his censure vpon the vnquier people of this present world : For what hath Ignorant hee to doe to iudge those that are 1 Cor. 5. 12 without ? which of them is likely to come hereafter into the sweetnesse of thy grace ; and which likely to continue in the perpetuall bitternesse of vnbeliefe ? Man therefore whom thou hast made after thine own image , hath not receiued dominion ouer the light of Heauen ; nor ouer the secrets of heauen it selfe : nor ouer the day & the night , which thou calledst before the foundation of the world : nor yet ouer the gathering together of the waters , which is the Sea : but he hath receiued dominion ouer the Fishes of the Sea , and the Fowles of the ayre , and ouer all Cattell , and ouer all the Earth , and ouer all creeping things which creepe vpon the Earth . For hee iudgeth and approueth that which is right ; and he disalloweth what he findeth amisse : be it eyther in the solemnity of that Sacrament by which such are admitted into the Church , as thy mercy searches out among many waters : a a Obserue here , that he giues a hint of but two Sacraments . Or in that other , in which that Fish is receiued , which once taken out of the Deepe , the deuout earth now feedeth vpon : b b See chap. 21. in the margent . or else in such expressions and sounds of words , as are subiect to the authority of thy Bible ; ( like the Fowles as it were flying vnder the Firmament ) namely , by interpreting , expounding , discoursing , disputing , consecrating or praying vnto thee with the mouth , with expressions breaking forth and a lowd sounding , that the people may answere , * * 1 Cor. 14. 16. Thus the Primitiue Laity vsed to say when the Bishop had done consecrating of the Sacrament ; and when he gaue ▪ the Gratia , that is the consecrated piece into their hand , with such a prayer as we now doe . Tertul. l. de Spectac . c. 26. Euse b. ● . 6. c. 36. Amen .

4. For the vocall pronouncing of all which words , the occasion growes from the darksome Deepe of this present world , and from the blindnesse of flesh & blood ; seeing that by bare conceiuing in the minde , they cannot be perceiued : so that necessary it is to speake loud vnto our eares . This , notwithstanding the flying Fowles be multiplyed vpon the earth , yet they deriue their beginning from the Waters . The Spirituall man iudgeth also by allowing of what is right , and by disallowing what hee finds amisse , in the workes and manners of the faythfull : yea & in their almes too , which resemble the Earth bringing forth fruit : and of the whole liuing Soule , that hath tamed her owne affections , by chastity , by fasting , and by holy meditations : and of all those things too , which are subiect to the sences of the body . Vpon all these is hee now sayd to iudge ; and ouer all these , hath hee absolute power of correction .

CHAP. 24. He allegorizes vpon Increase and multiply .

1. BVt what is this now , and what kinde of mystery ? Behold , thou blessest mankind , O Lord , that they may increase and multiply , and replenish the Earth : doest thou not giue vs a priuie hint to learn somthing by ? why didst thou not aswell blesse the light , which thou calledst day ; or the Firmament of heauen , or the lights , or the starres , or the Earth or the Sea ? I might say O God , that created vs after thine own Image ; I might say , that it had beene thy good pleasure to haue bestowd this blessing peculiarly vpon man ; hadst thou not in likemaner blessed the Fishes and the Whales , that they also should increase and multiplie , and replenish the waters of the Sea , and that the Fowles should be multiplyed vpon the Earth . I might say likewise , that this blessing pertayned properly vnto those creatures , as are bred of their own kinde ; had I found it giuen to the Fruit-trees , and Plants , and Beasts of the earth . a a Here the other Translater by putting in of Not , contradicts both the Scripture and himselfe ; But I pardon him ; for Sommalius false copy deceiued him . But neyther vnto the Herbs , nor the Trees , nor the Beasts , or Serpeuts is it sayd , Increase and multiply : notwithstanding that all these as well as the Fishes , Fowles or Men , do by generation both increase , and continue their kinde .

2. What then shall I say to it , O thou Truth my light ? Shall I say that it was idly ? that it was vaynly sayd ? Not so , O Father of piety , farre be it from a Minister of thine owne Word to say so . And notwithstanding I fully vnderstand not what that Phrase meaneth , yet may others that are better , that is , more vnderstanding then my selfe , make better vse of it ; according as thou , O my God , hast inabled euery man to vnderstand : but let this confession of mine bee pleasing in thine eyes ; for that I confesse vnto thee , O Lord , how that I firmly beleeue , thou speakest not that word in vaine ; nor will I conceale that , which the occasion of reading this place hath put into my minde .

3. For most true it is , nor doe I see what should hinder mee from thus vnderstanding the figuratiue phrases of thy Bible . For I know a thing to be manifoldly signified by corporeall expressions , which the mind vnderstands all one way : and another thing againe vnderstood many waies in the minde , which is signified but one way by corporeall expression . See ( for example ) the single loue of God & our neyghbour , in what a variety of mysteries , and innumerable languages ; & in each seuerall language , in how innumerable phrases of speaking , it is corporeally expressed : and thus doth this Fry of the waters increase and multiply . Obserue againe , Reader , who euer thou art : behold , I say , that which the Scripture deliuers , and the voice pronounces one onely way , In the Beginning God created Heauen , & Earth ; is it not vnderstood many a seuerall way ; not with any deceit of errour , but in seuerall kinds of very true sences ? Thus does mans of spring increase and multiply .

4. If therefore wee can conceiue of the natures of things , not allegorically , but properly ; then may the phrase , Increase and multiply , very well agree vnto all things whatsoeuer , that come of any kinde of Seede . But if wee intreate of the words as figuratiuely spoken , ( which I rather suppose to be the purpose of the Scripture , which doth not , I beleeue , superfluously attribute this benediction vnto the increases of watery and humane creatures onely : ) then verily doe we find multitudes , both in creatures spirituall , and creatures corporeall , as in Heauen and Earth ; and in Soules both righteous and vnrighteous , as in light and darkenesse ; and in holy Authors , who haue beene the Ministers of the Law vnto vs , as in the Firmament which is settled betwixt the higher and the lower Waters ; and in the society of people yet in the bitternesse of infidelity as in the Sea ; and in the studies of holy soules , as in the dry land ; and in the workes of mercy done in this life , as in the herbs bearing seede , and in the fruitefull trees ; and in spirituall gifts shining forth for our edification , as in the lights of heauen ; and in mens affections reformed vnto temperance , as in the liuing soule : in all these instances we meete with multitudes , abundance , and increase .

5. But that such an increase and multiplying should come as that one thing may be vnderstood and expressed many wayes ; and one of those expressions vnderstood seuerall waies too ; wee doe no where find , except in words corporeally expressed , and in things intelligibly deuided . By these words corporeally pronounced , wee vnderstand the generations of the waters : and that for the necessary causes of fleshly profundity : by these things intelligibly diuided , wee vnderstand humane generations ; and that for the fruitfulnesse of their reason . And euen therefore we beleeue thee Lord to haue sayd to both these kinds , Increase and multiply : for that within the compasse of this blessing , I conceiue thee to haue granted vs a power and a faculty , both to expresse seuerall waies that which wee vnderstand but one ; and to vnderstand seuerall waies , that which wee reade to bee obseurely deliuered but in one . Thus are the waters of the Sea replenished , which are not moued but by seuerall significations : thus with humane increase is the earth also replenished , whose drynesse appeared by its affections , ouer which reason ruleth .

CHAP. 25. He allegorically compareth the Fruites of the Earth , vnto the duties of piety .

I Will now also deliuer , O Lord my God , that which the following Scripture puts mee in minde of : yea I will deliuer it without feare . For I will vtter the truth , thy selfe inspiring me with what thy pleasure was , to haue me deliuer concerning those words . But by no other inspiration then thine , can I beleeue my selfe to speake truth ; seeing thou art the very truth , and euery man a lyer . He therefore that speaketh Ps. 116. 11 a lye , speaketh it of his Iohn 8. 44 owne : that therefore I may speake truth , I will speake it from thee . Behold , thou hast giuen vnto vs for foode euery herbe bearing seede , Gene. 1. 29 which is vpon the face of all the earth : and euery tree , in which is the fruit of a tree yeelding seede . And that not to vs alone , but also to all the Fowles of the ayre , and to the beasts of the earth , and to all creeping things : but vnto the Fishes and to the greate whales , hast thou not giuen them .

2. Now by these fruites of the earth wee sayd before , that the workes of mercy were signified , and figured out in an Allegory ; which for the necessition of this life are afoorded as 〈◊〉 of a fruitfull earth . Such an Earth was the do● out Qu●siph●rus , vnto whose housethou gauest mercy , who often refreshed thy Paul , and was not ashamed of his 1 Tim. 1. 16 chaine With such a crop were those Brethren fruitfull also , who out of Mecedonia supplied 2 Cor. 8. 2 his wants . But how much grieued hee for such trees , as did not aff●●rd him the fruite due vnto him where hee sayth , At my first . ●●swere no man stood by me , 〈◊〉 men forsooke me . I pray God that it may not be layd to their charge . For these fruits are due vnto such as minister the Spirituall a a Rationalem . An old Epithite to most of the holy things . So , Reasonable seruice . Rom. 12. 1 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. pet. 2. 2 sincere milk Cle. Alex. calles baptisme so . Pedag l. 1. c. 6. And in Constitut . Apost. l. 6. c. 23. the Eucharist is stiled A reasonable Sacrifice . The word was vsed to distinguish Christian mysteries , from Iewish . Rationale , est spirituale . doctrine vnto vs , out of their vnderstanding of the diuine Mysteries : and they are due ●● vnto them , as they are 〈◊〉 yea and due so vnto them also , as vnto liuing 〈◊〉 , in that they giue themselues as patternes of imitation , in all continencie : ●nd so are they due vnto them also , as they are flying 〈◊〉 for their Blessings which are multiplied vpon the 〈◊〉 ; because their found i gaue out into all lands .

CHAP. 26. The pleasure and the profit redounding to vs , out of a 〈◊〉 turne done vnto our neyghbour .

1. THey now are fedde by these fruites , that are delighted with them : nor are those delighted with them , whose belly is their God : Neither yet euen in them that yeeld them , is that the fruit which they yeeld ; but the mind , with which they affoord them . Hee therefore that serued God , & not his own belly , I plainely see the thing that caused him so to reioyce ; I see it , and I reioyce with him . For hee had receiued fruit from the Philippians , who had sent it by Spaphrodit●s vnto him : and yet I still perceiue the cause of his reioycing . For that which hee reioyced , vpon that hee fed : because hee speaking , as truth was , of it ; I reioyced , ( sayth hee ) greatly in the Lord , that now at last your 〈◊〉 of m● hath flourished againe , wherein yee were also carefull , but it was tedious vnto you . These Philippians therefore had now euen rotted away with a longsome irkesomnesse , and withered as it were , in respect of the fruit of this good worke : and he now reioyceth for them ( not for himselfe ) that they fliurisht again , in asmuch as they now supplyed his wants . Therefore sayth hee afterwards ; This I speake , not in respect of want , for I haue learned in whatsoeuer state I am , therewith to be content . I know both how to be abas●i , and I know how to abound : euery where , and in all things I am instructed both to be full and to be hungry ; both to abound , and to suffer neede . 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 vpon , Othou man , renued in the knowledg of God after the image of him that created thee , thou liuing soule , of so much continency , thou tongue of the flying fowles speaking such mysteries ? ( for to such creatures , is this foode due ) what is it that thus feedes thee ? Ioy ? list then to what followes : Notwithstanding ye haue well done , that ye di●communicate with my affliction . Phil. 4. 14 For this hee reioyceth , vpon this hee fed : euer because they were beneficia vnto him ; not because hi● straight was eased by them his , who saith vnto thee Thou hast enlarged me whe● Psal. 4. 1. I was in distresse : for that he knew to abound , and to suffer want , through thy self who strengthenest him . For yee Philippians know ( sayth Phi. 4. 15 he ) that in the beginning of th● Gospell , when I departed from Macedonia , no Church communicated with me as concerning giuing and receiuing , but ye only For euen in Theffalonica ye sent 16. once & again vnto my necessity .

3. Vnto these good workes , hee now reioyceth that they are returned ; and he is as glad that they flourished againe , as at the fruitfulnesse of a field that beginnes to grow greene againe . But was it for his own necessities , that hee sayd , Ye sent vnto my necessities ? Reioyceth he for that ? Verily not for that . But how know we that ? Because himselfe saies immediately , not because I desire a gift , but I desire fruit . I haue learned of thy self , O my God , to distinguish betwixt a gift , & fruit . A gift , is the very thing which he giues , that imparts these necessaries vnto vs ; as money , meate , drinke , cloathing , harbour , help : but the fruit , is the good and the vpright will of the giuer . For our good Master saye , not barely , He that receiueth a Prophet , but addes , in Math. 10. 41 the name of a Prophet . Nor does he onely say , He that receiueth a righteous man , but addeth , in the name of a righteous man : one verily shall 42. receiue the reward of a Prophet ; and the other , the reward of a righteous man : Nor sayth hee onely , He that shall giue to drinke a cup of cold water vnto one of my little ones : but hee added , in the name of a Disciple : and so concludeth , Verily I say vnto you , he shall not lose his reward . The Gift h●re is , To receiue a Prophet , to receiue a righteous man , to giue 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 fruite was 1 King 17 Eliah fed by the Widdow that knew shee fed a man of God ; and that euen therefore shee did feede him : but with the Gift did the Rauen feede him . Nor was the inner man of Eliah so fed , but the outter man onely : who might also for want of that foode haue perished .

CHAP. 27. He allegorizes vpon the Fishes and the Whales .

1. I Will here therefore , O Lord , speake what is true in thy sight : namely , that when ignorant men and infidels ( for the gayning and admitting of whom into the Church , these Sacraments of beginnings , and the mighty workings of miracles are necessary , which wee haue supposed to bee signified vnder the name of Fishes and Whales ) doe giue entertaynment for bodily refreshment , or otherwise succour with something vsefull for this present life , vnto thy Children ; whenas themselues be ignorant , eyther what to doe , and to what end ; neyther doe those feede these , nor are these fed by those : because that neyther doe the one sort doe it our of an holy and vpright intent ; nor the other sort reioyce at their gifts , whose fruit they as yet behold not . For vpon that is the minde fed , of which it is glad . And therefore doe not the Fishes and Whales feede vpon such meats , as the Earth brings not forth , vntill after it was separated and diuided from the bitternesse of the Sea-waters .

CHAP. 28. Very good , why added last of al ?

1. ANd thou O God , sawest euery thing that Gen. 1. 31 thou hadst made , and behold , it was very good . Yea euen wee haue seene the same , and lo , euery thing is very good . After euery seuerall kind of thy workes , when thou hadst sayd the word that they should bee made , and they were made , thou then sawest both this and that , that it was good . Seuen times haue I counted it to bee written , that thou sawest that euery thing was good , which thou madest : & this is the eighth , that thou sawest euery thing that thou hadst made , and behold , it was not onely good , but also very good ; as being now all together . For seuerally , they were onely good ; but all together , both good , and very good . In this manner is euery kinde of body sayd to bee fayrer ; by reason that a body is far more beautifull , which is made vp of all its members , then the same members are , when by themselues : by whose most orderly coniuncture , the whole groweth to bee complete ; notwithstanding that the members seuerally viewed , be also beautifull .

CHAP. 29. Gods works are good for euer .

1. ANd I more narrowly looked to find , whether it were seuen , or eight times that thou sawest that thy workes were good , when as they pleased thee : but in that Seeing of thine I found no times , by direction of which I might vnderstand how that thou sawest so often , that which thou hadst made . And I sayd ; Lord , is not this thy Scripture true , since thou art true , and thou who art Trueth hast set it foorth ? why then doest thou say vnto me , That in thy Seeing there be no times ; whereas , behold , thy Scripture tells me , that what thou madest euery day , thou sawest that it was good ; and when I counted them , found how often . Vnto this thou answerest me ( for thou art my God , and with a strong voyce thou tellest thy seruant in his inner eare , breaking through my deasenesse , and crying ) O man , that which my Scripture sayeth , that I my selfe say : and yet doeth that speake in time , whereas mine own Word falls not within the compasse of time ; because my Word consists in equall eternity with my selfe . Euen thus the self-same things which you men see through my Spirit , doe I also see ; like as what you speake by my Spirit I my selfe speake . And on the other side , when as you see the very same things in compasse of time , I doe not see them in the compasse of time : as in like manner , whenas you speake the same things in the compasse of time , I my selfe doe not speake them in the compasse of time .

CHAP. 30. Against those who dislike Gods workes .

1. AND I ouer-heard , O Lord my God , and I licked vp a drop of sweetenesse out of thy truth : and I vnderstood , that certaine a a The Manichees . men there bee , who mislike of thy good workes : and who say , that thou madest many of them , meerely compelled by necessity ; instancing in the Fabricke of the heauens , and in the ordering of the Starres : and that thou neuer madest them of thy selfe , but that they were otherwhere ready created to thy hand ; which thou onely drewest together , and ioynedst one to another , and framedst vp , at such time as against thine enemyes now newly ouercome , thou raysedst vp the Walls of the world ; that by this building they being vtterly now defeated , might neuer againe be able to rebell against thee . As for other things ( they say ) thou neuer at all madest them , nor euer so much as ioynedst them together : instancing in all kinds of flesh , and in all sorts of these , smaller creatures , and whatsoeuer thing hath its roote in the earth : but that a certaine minde 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 affirme thus : because they looke not vpon thy workes by the Spirit ; neyther doe they know thee in them .

CHAP. 31. The Godly allow that , which is pleasing to God .

1. BVt whosoeuer by Thy Spirit discernes these things , t is Thou that discernest in them . Therefore when they see that these things are good , Thou seest that they are good ; and what soeuer for thy sake giues content , t is Thou that giuest content in it , and what by meanes of thy Spirit please vs , they please Thee in vs . For what man knoweth the things of a man , saue the Spirit of a man which is in him ? euen 1 Cor. 2 , 11 so the things of God knoweth no man , but the Spirit of God . Now we ( sayth he ) haue receiued , not the Spirit of the world , but the Spirit which is of God , that wee might know the things that are freely giuen to vs of God . I am here upon put in minde still to say , That the things of God knoweth no man , but the Spirit of God : how then can we know , what things are giuen vs of God ? Answere 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 sayd , vnto those that were to speake by the Spirit ; It is not you that speake , so Mat. 10 20 is it as rightly sayd to them that Know through the Spirit of God . It is not you that know . Neuer the lesse therfore as it is rightly sayd to those that See through the Spirit of God ; It is not you that see : so what soeuer through the spirit of God they see to bee good , t is not they , but God that sees that it is good .

2. T is one thing therefore for a man to think that to be ill which indeed is good , as the forenamed Manichees doe : and another thing , that what is good , a man should see to be so , because indeed it is so . Euen iust as thy creatures be pleasing vnto diuers , because they be good ; whom for all that Thou Thy selfe doest not please in those creatures ; so that rather had they inioy them , then Thee . Yea and another thing it is , That when a man sees any thing that it is good , t is God that sees in him that it is good ; and that to this end playnly , That himselfe might be loued in his creature : for he should neuer be loued , but by the Holy Ghost which he hath giuen . Because the loue Rom. 5. 5 of God is shed abroad in our hearts by the Holy Ghost , which is giuen vnto vs : by whom we see that a thing is good , whatsoeuer any way hath any Essence . For from him it Is , who Himselfe Is not by any way that other things are , but originally of himselfe IS what he IS . Exod. 3. 14

CHAP. 32. He briefely summes vp the works of God .

1. THanks to Thee , O Lord . Wee behold the Heauen and the Earth , be it eyther the corporeall part , superior and inferior ; or the Spirituall and corporeall creature : and in the adorning of these ( integrall parts ) ( of which the vniuersall pile of this world , and the whole creation together doth consist ) wee see light made , and deuided from the darknes ; we see the Firmament of Gen. 1. 4 heauen , or that which between the spirituall vpper waters ●● the Inferior corporeall waters is the first compact body o● the world next aboue this space of Ayre ( which it selfe is This piece of philosophy , vncertaynely grounded on . Gen. 1. 7 he afterwards re●ants , Retractationum l. 2. c. 8 also stiled heauen ) through which wander the fowles of heauen , euen betwixt those waters which are in vapors lifted vp aboue it , and which in cleare nights distill downe in dew again ; and those heauier waters which runne thorow and vpon the Earth .

2. We behold a face of waters gathered together in those fields of the Sea ; and the dry land both vnfurnished and replenisht , that it might be visible and fully shaped ; yea & the matter of herbs & Trees . We behold the lights shining from aboue , the Sunne to serue the day , the Moone & the Starres to ●heate the night ; and in all these the seuerall Seasons to be marked out and signified . We behold on all sides a kindly moisture blessed with abilitie , to be fruitfull in fishes , beasts and birds : and that the grossenesse of the Ayre which beares vp the flights of Birds , thickneth it selfe by the Exhalation of the waters .

3. We behold the face of the Earth deckt vp with earthly creatures , and Man created after Thine own Image and likenesse , euen for that Image and likenesse sake ( that is the power of Reason and vnderstanding ) made superior to all vnreasonable creatures . And like as in his soule ther is one power which beares rule by directing , and another nature made subiect , that it might obey : euen so verily was there a woman made , who in the mind of her reasonable vnderstanding should haue a parity of nature with the man but in the sexe of her body , should be in He alludes to Gen. 1. 16. Here the Popish Translation fayles both in Grammar and Philosophy ; turning it Thus. As the appetite of performing humane actions , is made subiect to a reasonable vnderstanding , that so discretion may be ingendred betweene them . That is ( as he is fayne to note in his margent ) betweene the affection and th reason . like manner subiect to the sexe of her husband ; as the appetite of doing is fayne to conceiue the skill of Right doing , euen from the rationall direction of the vnderstanding . These things wee behold , and they are all seuerally good , and altogether very good .

CHAP. 33. How euery creature ought to prayse the Creator .

1. LEt all thy works praise Thee , that wee may loue Thee ; yea let vs loue Thee , and let all Thy works praise Thee : euen those which from Time haue their beginning and their ending , their rysing and their falling , their growth and their decaying , their forme and their priuation . They haue therefore their succession of morning and euening , part insensibly , and pa●tly more apparantly : 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 a He alludes to Gen. 1. 2. And here the other Translater is out againe , turning it thus , Because thou didst then create the Informity thereof without any interposition of time . Flat non-sence . without forme and voyd , Thou didst introduce a Forme , without any distance of time betweene . For seeing the matter of Heauen and Earth is one thing , and the forme of Heauen and Earth is another thing , Thou madest the matter , of meerely nothing ; but the forme of the world Thou producedst out of the vnformed matter : yet madest both matter and forme so iust at one instant , that the forme should follow the matter , without any respite of delay betweene .

CHAP. 34. Of the order and various fruit of a Christian life .

1. WE haue also lookt into this , a a Here the old translater misses againe , propter quorum figurationem , After whose patterne or figuring out , as the Latine is , which he translates . For whose sake . After whose patterne desirest thou to haue these things made in this order , or described in this method ? And wee haue seene , That all things are good singly of themselues , and one with another very good , in Thy Word , euen in Thy onely Word , both Heauen and Earth the head and the body of the Church in thy Predestination , before all times , without b b Another mistake , vpon his reading siue for sine . succession of morning and euening . In which notwithstanding Thou begannest in Thy good time to put in execution Thy predestinated decrees , to the end Thou mightest reucale hidden things , and rectifie disordered things ; for our sinnes hung ouer vs , and wee had sunke into the darksome deepenesse , and Thy good Spirit houered ouer vs , to helpe vs in due season ; and Thou didst iustifie the vngodly , and distinguishedst them from the wicked , and Thou settledst the authority of Thy Bible betweene the gouernours of the Church , who were to bee taught by Thee , and the Inferior people , who were to be a a Subiect : thus were the people of a Diocesse or Church , called subiect● of the Priest or Bishop ouer them . And the bishops seate at Church , or chayre Episcopall , was called A Throne ; euen in Ignatius time , presently after the Apostles . subiect to them : and thou hast gathered together the society of b b Here he translates Beleeuers for Vnbeleeuers , and notes vpon it , The Church is no Church , vnlesse it be in vnity and perfect agreement . St. Austen alludes to that conspiracy Ps. 2 ● . which in here pre●tily made a note and patterne of the Romish Church . vnbeleeuers into one conspiracy , that the studies or the faythfull might be more apparant , and that their works of mercy might● c c Another negligence . Hee reade paterent for parerent . obey Thy commands , they distributing to the poore their earthly riches , to obtayne Heauenly .

2. And after this didst Thou kindle certaine lights in the firmament , euen Thy Holy ones , hauing the word of life ; set aloft by Spirituall gifts , shining with eminent authoritie : after that againe for the instruction of the vnbeleeuing Gentiles , didst Thou out of a corporeall matter produce the Sacraments , and certain visible miracles , and Formes of words , according to the Firmament of thy Bible ; by which the faythfull should receiue a blessing . Next after that hast Thou formed the liuing soules of the faythfull , through their affections well ordered by thee vigor of Continencie : and the minde , after that , subiected to thy selfe alone and needing to imitate no humane authority , hast thou renewed after Thine own Image , and similitude ; and hast subiected its rationall actions to the excellency of the vnderstanding , as a woman to a man ; and to all offices of Ministery , necessary for the perfecting of the faythfull in this life . Thy great will is , that a a A noble place for the mayntenance of the Cleargy , which if well payd , shall be beneficiall to the soules of the Laity hereafter . for their temporall vses , such good things bee giuen by the sayd faythfull , as may be profitable to themselues in time to come . All these wee see , and they are very good , because Thou seest them in vs , who hast giuen vnto vs thy Spirit , by which wee might see these things , and might loue thee in them .

CHAP. 35. He prayes for peace .

1. GRant O Lord God , thy peace vnto vs : for what euer we haue , thou hast giuen vs . Giue vs the peace of quietnesse , the peace of the Sabbath ; a Sabbath of peace without any euening . For all this most goodly array of things so very good , hauing finished their courses , is so passe away ; for a morning and an euening was des●in●ed 〈…〉 them .

CHAP. 36. Why the seuenth day hath no euening .

1. BVt the Seuenth day is without any euening nor hath it any Sun-set : euer because thou hast sanctified it to : an euerlasting continu 〈…〉 that , that which Thy selfe didst after Thy workes which were very good , a a Another misse in 〈…〉 who ●urnes it , That thy creatures 〈◊〉 might also rest from being created : and more as ill sence as this , and as far from St. Austens meaning rest ( namely ) the seuenth day , ( although ●●on those workes thou createdst without breaking Thy rest ) the same may the voyce of thy Bible speake before-hand vnto vs ; namely , that wee also after our workes . ( which are therefore very good , because Thou hast giuen vs grace to doe them ) may rest in Thee in the Sabbath of life euerlasting .

CHAP. 37. When God shall rest in vs .

1. FOr in that Sabbath Thou shalt so rest in vs , as thou now workest in vs : and so shall that Rest bee thine , by vs ; euen as these workes are Thine too , by vs . But thou , O Lord , doest worke alwayes , and rest alwayes too . Nor doest thou see for a 〈◊〉 nor art thou moued for a time , nor doest rest for a time ; and yet thou makest those viewes which are made in time , yea the very times themselues , and the rest which proceede from time .

CHAP. 38. God be holds created things one way , and man another way .

WEE therefore behold these things which Thou hast created , euen because they Are : but they Are , euen because Thou seest them . And wee looke vpon their outside , because they haue a Being : and wee discerne ▪ their Inside , that they are good in their Being ; but Thou sawest them there already made , where Thou sawest them there-after to be made . And wee were not till after that time moued to doe well , that our heart had conceiued the purpose of it by Thy Spirit : but before that time wee were inclined to doe euill , euen when we forsooke Thee : but 〈◊〉 O soueraigne God , one and good , didst neuer cease doing good for vs . And some certaine works of ours there bee that be Good : but it is by Thy Grace that they are so , which yet are not of continuance sempiternall . After them we trust Vpon this word Trust or hope , the Popish Translater rayses this note : Hee hopeth to goe to heauen like a Catholike : he maketh not himselfe sure of it like a Protestant , Iust. like a Catholike indeede , that is , like a Primitiue Catholike . for here s o 〈◊〉 of Purgatory , which the Papist ▪ cannot misse . Againe , no meruayle if the Papists doe but hope for Saluation ; I wonder they dare doe so much , hauing so vncomfortable a Religion , Sure , a Hope cannot bee founded on these points ; not ●● their owne Merites , Saiats intercession , &c. to find repose in Thy grand Sanctification . But Thou being the Good , standest in neede of no good : Thou art at rest alwayes , because Thy Rest Thou art Thy selfe . And what man is he that can teach another man to vnderstand this ? or what Angell , another Angell ? or what Angell , a man ? Let this mystery bee begd of Thee , bee sought at Thy hands , knockt for at Thy gate ; so , so shall it bee receiued , so shall it bee found , and so shall it be opened Amen . * ⁎ *

FINIS .

The order of the chiefe passages in these Confessions : Which may serue for a Table .

SAint Augustines childhood . page 24

His first sicknesse : and deferring of his baptisme . p. 33

His first studies . p. 38

His Youth described . p. 66

Goes to study at Carthage . p. 71

Robs a Peare tree . p. 78

Fals in loue . p. 100

Haunts stage playes . p. 101

Conuerses with young Lawyers . p. 106

Begins to be conuerted by reading of Ciceroes Hortensius p. 109

Is ensnared by the Manichees . p. 114

Describes their doctrine . 121

He derides it . p. 136

His mothers dreams . p. 138

A Bishops answer to her . p. 142

He teaches Rhetoricke . p. 149

His answer to a wizard . p. 151

Is reclaymed from Astrology . p. 152

Laments his friends . death . p. 158

Baptisme , the wonderfull effects . p. 160

He writes a Book of Fayre and Fit . p. 186

His incompareable wit . p. 199

Faustus the Manichee described . p , 211. 220. 225.

Austen falls from the Manichees . p. 230

Sayles to Rome . p , 234

Recouers of a feauer . p. 141

The Manichees opinions . 253

Goes to Millaine . p. 257

Begins to be conuerted by Saint Ambrose . p. 261

Is neyther Manichee nor good Catholicke . p. 265

His Mother conuerted from her country superstition . p. 269.

Saint Ambroses imployments . p. 274

Alipius disswaded from Chariot races . p. 295

Doates after sword-playes . p. 301

Apprehended vpon suspition of the euery . p. 305

His integrity . p. 311

Disputes with Austen against-marriage . p. 322

Nebridins comming . p. 311

He confutes the Manich e● . p 345

Austen layes out for a wife . p. 327

His concubines . 150. & 332

His disputes about euill , and its cause . p. 348

God discouers some things to him . p. 381

Begins to reflect vpon Christ , p. 398

Studies the Platonists . p. 374 & 404

Goes to Simplicianus . p. 412

Victorinus connerted . p. 418

What hindred Austens conuersion . p. 436

St. Anthonies story . p. 44●

Austen , out of loue with himselfe . p. 452

His inward conflict in the garden . p. 457

Difficulty of conuersion , p. 472

He is conuerted by a voyce . p. 478

He giues ouer his Schoole . 488

Goes into the country . p. 493

St. Ambr. directs his studies . 511

St. Austens Baptisme . p. 513

Monica , an excellent wife . 529

Her death . p. 544

Her buriall . p. 554

He prayes for her . p 559

Confession , the vse of it . p. 571-575

Why we neede confesse to God . p. 721

Discourses about memory . p. 590

Dreames are deceitfull . 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 sinne of pride . p. 694

Of praise and dispraise . p. 699

Of vaynglory . p. 706

Of self-loue . p. 707

Angels cannot be mediators . p 713

Christ the onely Intercessor . p. 716

He praeyes to vnderstand the Scriptures . p. 730

Of Christ the Word . p. 737

Disputes about time . p. 754.

Truth hard to finde out . p. 810

Of the Chaos . p. 814. 822

Of the Creation : he begins his disputes about it . p. 850

First , how many wayes . p. 888

Of the Scriptures . p. 894

Trinity , his Confession of it . p. 911

Some impressions of it in man . p. 923

Diuers literall and Allegoricall Interpretations of the first chapter of Genesis , Booke thirteenth , thorowout .

FINIS .

Some of the more materiall faults escaped in the Printing .

Page 28. right against the 13. line , adde in the margent Psal. 22. 2. p. 55. l. 25 in stead of for , read , so . and the whole next line read thus : Wee wander from thee in a vo - . p. 108 in the margent after Wits , adde , 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. Iuv : p. 159. l. 8. for was not , r. had beene . and l. 9. for , I had , r. I now had . l. 10 , for , wrapt , r. warpt . p. 117. l. 12. for , our friends . r. his friend . p. 209. l. 24. for , but runne , r. but they runne , 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 tare , r teare . p. 471. l. 4. for , art , r. act . p. 495. l. 1. put out also . p. 506. l. 26. for like , r. licke . p. 522. l. 14. put out againe . p. 565. in the margent , for chap. 10. r. chap. 110.

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