The Confessions

Contents (278 chapters)

1. 1. Translator’s Preface
2. 2. The Opinion of St. Augustin Concerning His Confessions
3. 3. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Proclaims the Greatness of God, Whom He Desires to Seek and Invoke, Being Awakened by Him.
4. 4. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — That the God Whom We Invoke is in Us, and We in Him.
5. 5. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Everywhere God Wholly Filleth All Things, But Neither Heaven Nor Earth Containeth Him.
6. 6. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — The Majesty of God is Supreme, and His Virtues Inexplicable.
7. 7. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Seeks Rest in God, and Pardon of His Sins.
8. 8. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Describes His Infancy, and Lauds the Protection and Eternal Providence of God.
9. 9. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Shows by Example that Even Infancy is Prone to Sin.
10. 10. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — That When a Boy He Learned to Speak, Not by Any Set Method, But from the Acts and Words of His Parents.
11. 11. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Concerning the Hatred of Learning, the Love of Play, and the Fear of Being Whipped Noticeable in Boys: and of the Folly of Our Elders and Masters.
12. 12. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Through a Love of Ball-Playing and Shows, He Neglects His Studies and the Injunctions of His Parents.
13. 13. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Seized by Disease, His Mother Being Troubled, He Earnestly Demands Baptism, Which on Recovery is Postponed—His Father Not as Yet Believing in Christ.
14. 14. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Being Compelled, He Gave His Attention to Learning; But Fully Acknowledges that This Was the Work of God.
15. 15. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Delighted in Latin Studies and the Empty Fables of the Poets, But Hated the Elements of Literature and the Greek Language.
16. 16. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Why He Despised Greek Literature, and Easily Learned Latin.
17. 17. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Entreats God, that Whatever Useful Things He Learned as a Boy May Be Dedicated to Him.
18. 18. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Disapproves of the Mode of Educating Youth, and He Points Out Why Wickedness is Attributed to the Gods by the Poets.
19. 19. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — He Continues on the Unhappy Method of Training Youth in Literary Subjects.
20. 20. Commencing with the invocation of God, Augustin relates in detail the beginning of his life, his infancy and boyhood, up to his fifteenth year; at which age he acknowledges that he was more inclined to all youthful pleasures and vices than to the study of letters. — Men Desire to Observe the Rules of Learning, But Neglect the Eternal Rules of Everlasting Safety.
21. 21. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — He Deplores the Wickedness of His Youth.
22. 22. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — Stricken with Exceeding Grief, He Remembers the Dissolute Passions in Which, in His Sixteenth Year, He Used to Indulge.
23. 23. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — Concerning His Father, a Freeman of Thagaste, the Assister of His Son’s Studies, and on the Admonitions of His Mother on the Preservation of Chastity.
24. 24. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — He Commits Theft with His Companions, Not Urged on by Poverty, But from a Certain Distaste of Well-Doing.
25. 25. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — Concerning the Motives to Sin, Which are Not in the Love of Evil, But in the Desire of Obtaining the Property of Others.
26. 26. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — Why He Delighted in that Theft, When All Things Which Under the Appearance of Good Invite to Vice are True and Perfect in God Alone.
27. 27. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — He Gives Thanks to God for the Remission of His Sins, and Reminds Every One that the Supreme God May Have Preserved Us from Greater Sins.
28. 28. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — In His Theft He Loved the Company of His Fellow-Sinners.
29. 29. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — It Was a Pleasure to Him Also to Laugh When Seriously Deceiving Others.
30. 30. He advances to puberty, and indeed to the early part of the sixteenth year of his age, in which, having abandoned his studies, he indulged in lustful pleasures, and, with his companions, committed theft. — With God There is True Rest and Life Unchanging.
31. 31. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — Deluded by an Insane Love, He, Though Foul and Dishonourable, Desires to Be Thought Elegant and Urbane.
32. 32. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — In Public Spectacles He is Moved by an Empty Compassion. He is Attacked by a Troublesome Spiritual Disease.
33. 33. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — Not Even When at Church Does He Suppress His Desires. In the School of Rhetoric He Abhors the Acts of the Subverters.
34. 34. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — In the Nineteenth Year of His Age (His Father Having Died Two Years Before) He is Led by the ‘Hortensius’ Of Cicero to ‘Philosophy,’ To God, and a Better Mode of Thinking.
35. 35. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — He Rejects the Sacred Scriptures as Too Simple, and as Not to Be Compared with the Dignity of Tully.
36. 36. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — Deceived by His Own Fault, He Falls into the Errors of the Manichæans, Who Gloried in the True Knowledge of God and in a Thorough Examination of Things.
37. 37. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — He Attacks the Doctrine of the Manichæans Concerning Evil, God, and the Righteousness of the Patriarchs.
38. 38. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — He Argues Against the Same as to the Reason of Offences.
39. 39. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — That the Judgment of God and Men as to Human Acts of Violence, is Different.
40. 40. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — He Reproves the Triflings of the Manichæans as to the Fruits of the Earth.
41. 41. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — He Refers to the Tears, and the Memorable Dream Concerning Her Son, Granted by God to His Mother.
42. 42. Of the seventeenth, eighteenth, and nineteenth years of his age, passed at Carthage, when, having completed his course of studies, he is caught in the snares of a licentious passion, and falls into the errors of the Manichæans. — The Excellent Answer of the Bishop When Referred to by His Mother as to the Conversion of Her Son.
43. 43. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Concerning that Most Unhappy Time in Which He, Being Deceived, Deceived Others; And Concerning the Mockers of His Confession.
44. 44. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — He Teaches Rhetoric, the Only Thing He Loved, and Scorns the Soothsayer, Who Promised Him Victory.
45. 45. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Not Even the Most Experienced Men Could Persuade Him of the Vanity of Astrology to Which He Was Devoted.
46. 46. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Sorely Distressed by Weeping at the Death of His Friend, He Provides Consolation for Himself.
47. 47. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Why Weeping is Pleasant to the Wretched.
48. 48. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — His Friend Being Snatched Away by Death, He Imagines that He Remains Only as Half.
49. 49. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Troubled by Restlessness and Grief, He Leaves His Country a Second Time for Carthage.
50. 50. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — That His Grief Ceased by Time, and the Consolation of Friends.
51. 51. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — That the Love of a Human Being, However Constant in Loving and Returning Love, Perishes; While He Who Loves God Never Loses a Friend.
52. 52. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — That All Things Exist that They May Perish, and that We are Not Safe Unless God Watches Over Us.
53. 53. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — That Portions of the World are Not to Be Loved; But that God, Their Author, is Immutable, and His Word Eternal.
54. 54. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Love is Not Condemned, But Love in God, in Whom There is Rest Through Jesus Christ, is to Be Preferred.
55. 55. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Love Originates from Grace and Beauty Enticing Us.
56. 56. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — Concerning the Books Which He Wrote ‘On the Fair and Fit,’ Dedicated to Hierius.
57. 57. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — While Writing, Being Blinded by Corporeal Images, He Failed to Recognise the Spiritual Nature of God.
58. 58. Then follows a period of nine years from the nineteenth year of his age, during which having lost a friend, he followed the Manichæans—and wrote books on the fair and fit, and published a work on the liberal arts, and the categories of Aristotle. — He Very Easily Understood the Liberal Arts and the Categories of Aristotle, But Without True Fruit.
59. 59. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — That It Becomes the Soul to Praise God, and to Confess Unto Him.
60. 60. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — On the Vanity of Those Who Wished to Escape the Omnipotent God.
61. 61. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Having Heard Faustus, the Most Learned Bishop of the Manichæans, He Discerns that God, the Author Both of Things Animate and Inanimate, Chiefly Has Care for the Humble.
62. 62. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — That the Knowledge of Terrestrial and Celestial Things Does Not Give Happiness, But the Knowledge of God Only.
63. 63. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Of Manichæus Pertinaciously Teaching False Doctrines, and Proudly Arrogating to Himself the Holy Spirit.
64. 64. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Faustus Was Indeed an Elegant Speaker, But Knew Nothing of the Liberal Sciences.
65. 65. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Clearly Seeing the Fallacies of the Manichæans, He Retires from Them, Being Remarkably Aided by God.
66. 66. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — He Sets Out for Rome, His Mother in Vain Lamenting It.
67. 67. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Being Attacked by Fever, He is in Great Danger.
68. 68. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — When He Had Left the Manichæans, He Retained His Depraved Opinions Concerning Sin and the Origin of the Saviour.
69. 69. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Helpidius Disputed Well Against the Manichæans as to the Authenticity of the New Testament.
70. 70. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Professing Rhetoric at Rome, He Discovers the Fraud of His Scholars.
71. 71. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — He is Sent to Milan, that He, About to Teach Rhetoric, May Be Known by Ambrose.
72. 72. He describes the twenty-ninth year of his age, in which, having discovered the fallacies of the Manichæans, he professed rhetoric at Rome and Milan. Having heard Ambrose, he begins to come to himself. — Having Heard the Bishop, He Perceives the Force of the Catholic Faith, Yet Doubts, After the Manner of the Modern Academics.
73. 73. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — His Mother Having Followed Him to Milan, Declares that She Will Not Die Before Her Son Shall Have Embraced the Catholic Faith.
74. 74. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — She, on the Prohibition of Ambrose, Abstains from Honouring the Memory of the Martyrs.
75. 75. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — As Ambrose Was Occupied with Business and Study, Augustin Could Seldom Consult Him Concerning the Holy Scriptures.
76. 76. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — He Recognises the Falsity of His Own Opinions, and Commits to Memory the Saying of Ambrose.
77. 77. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — Faith is the Basis of Human Life; Man Cannot Discover that Truth Which Holy Scripture Has Disclosed.
78. 78. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — On the Source and Cause of True Joy,—The Example of the Joyous Beggar Being Adduced.
79. 79. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — He Leads to Reformation His Friend Alypius, Seized with Madness for the Circensian Games.
80. 80. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — The Same When at Rome, Being Led by Others into the Amphitheatre, is Delighted with the Gladiatorial Games.
81. 81. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — Innocent Alypius, Being Apprehended as a Thief, is Set at Liberty by the Cleverness of an Architect.
82. 82. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — The Wonderful Integrity of Alypius in Judgment. The Lasting Friendship of Nebridius with Augustin.
83. 83. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — Being Troubled by His Grievous Errors, He Meditates Entering on a New Life.
84. 84. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — Discussion with Alypius Concerning a Life of Celibacy.
85. 85. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — Being Urged by His Mother to Take a Wife, He Sought a Maiden that Was Pleasing Unto Him.
86. 86. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — The Design of Establishing a Common Household with His Friends is Speedily Hindered.
87. 87. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — He Dismisses One Mistress, and Chooses Another.
88. 88. Attaining his thirtieth year, he, under the admonition of the discourses of Ambrose, discovered more and more the truth of the Catholic doctrine, and deliberates as to the better regulation of his life. — The Fear of Death and Judgment Called Him, Believing in the Immortality of the Soul, Back from His Wickedness, Him Who Aforetime Believed in the Opinions of Epicurus.
89. 89. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — He Regarded Not God Indeed Under the Form of a Human Body, But as a Corporeal Substance Diffused Through Space.
90. 90. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — The Disputation of Nebridius Against the Manichæans, on the Question ‘Whether God Be Corruptible or Incorruptible.’
91. 91. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — That the Cause of Evil is the Free Judgment of the Will.
92. 92. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — That God is Not Corruptible, Who, If He Were, Would Not Be God at All.
93. 93. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Questions Concerning the Origin of Evil in Regard to God, Who, Since He is the Chief Good, Cannot Be the Cause of Evil.
94. 94. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — He Refutes the Divinations of the Astrologers, Deduced from the Constellations.
95. 95. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — He is Severely Exercised as to the Origin of Evil.
96. 96. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — By God’s Assistance He by Degrees Arrives at the Truth.
97. 97. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — He Compares the Doctrine of the Platonists Concerning the Λόγος With the Much More Excellent Doctrine of Christianity.
98. 98. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Divine Things are the More Clearly Manifested to Him Who Withdraws into the Recesses of His Heart.
99. 99. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — That Creatures are Mutable and God Alone Immutable.
100. 100. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Whatever Things the Good God Has Created are Very Good.
101. 101. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — It is Meet to Praise the Creator for the Good Things Which are Made in Heaven and Earth.
102. 102. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Being Displeased with Some Part Of God’s Creation, He Conceives of Two Original Substances.
103. 103. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Whatever Is, Owes Its Being to God.
104. 104. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Evil Arises Not from a Substance, But from the Perversion of the Will.
105. 105. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Above His Changeable Mind, He Discovers the Unchangeable Author of Truth.
106. 106. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — Jesus Christ, the Mediator, is the Only Way of Safety.
107. 107. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — He Does Not Yet Fully Understand the Saying of John, that ‘The Word Was Made Flesh.’
108. 108. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — He Rejoices that He Proceeded from Plato to the Holy Scriptures, and Not the Reverse.
109. 109. He recalls the beginning of his youth, i.e. the thirty-first year of his age, in which very grave errors as to the nature of God and the origin of evil being distinguished, and the Sacred Books more accurately known, he at length arrives at a clear knowledge of God, not yet rightly apprehending Jesus Christ. — What He Found in the Sacred Books Which are Not to Be Found in Plato.
110. 110. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — He, Now Given to Divine Things, and Yet Entangled by the Lusts of Love, Consults Simplicianus in Reference to the Renewing of His Mind.
111. 111. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — The Pious Old Man Rejoices that He Read Plato and the Scriptures, and Tells Him of the Rhetorician Victorinus Having Been Converted to the Faith Through the Reading of the Sacred Books.
112. 112. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — That God and the Angels Rejoice More on the Return of One Sinner Than of Many Just Persons.
113. 113. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — He Shows by the Example of Victorinus that There is More Joy in the Conversion of Nobles.
114. 114. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — Of the Causes Which Alienate Us from God.
115. 115. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — Pontitianus’ Account of Antony, the Founder of Monachism, and of Some Who Imitated Him.
116. 116. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — He Deplores His Wretchedness, that Having Been Born Thirty-Two Years, He Had Not Yet Found Out the Truth.
117. 117. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — The Conversation with Alypius Being Ended, He Retires to the Garden, Whither His Friend Follows Him.
118. 118. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — That the Mind Commandeth the Mind, But It Willeth Not Entirely.
119. 119. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — He Refutes the Opinion of the Manichæans as to Two Kinds of Minds,—One Good and the Other Evil.
120. 120. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — In What Manner the Spirit Struggled with the Flesh, that It Might Be Freed from the Bondage of Vanity.
121. 121. He finally describes the thirty-second year of his age, the most memorable of his whole life, in which, being instructed by Simplicianus concerning the conversion of others, and the manner of acting, he is, after a severe struggle, renewed in his whole mind, and is converted unto God. — Having Prayed to God, He Pours Forth a Shower of Tears, And, Admonished by a Voice, He Opens the Book and Reads the Words in Rom. XIII. 13; By Which, Being Changed in His Whole Soul, He Discloses the Divine Favour to His Friend and His Mother.
122. 122. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — He Praises God, the Author of Safety, and Jesus Christ, the Redeemer, Acknowledging His Own Wickedness.
123. 123. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — As His Lungs Were Affected, He Meditates Withdrawing Himself from Public Favour.
124. 124. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — He Retires to the Villa of His Friend Verecundus, Who Was Not Yet a Christian, and Refers to His Conversion and Death, as Well as that of Nebridius.
125. 125. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — In the Country He Gives His Attention to Literature, and Explains the Fourth Psalm in Connection with the Happy Conversion of Alypius. He is Troubled with Toothache.
126. 126. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — At the Recommendation of Ambrose, He Reads the Prophecies of Isaiah, But Does Not Understand Them.
127. 127. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — He is Baptized at Milan with Alypius and His Son Adeodatus. The Book ‘De Magistro.’
128. 128. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — Of the Church Hymns Instituted at Milan; Of the Ambrosian Persecution Raised by Justina; And of the Discovery of the Bodies of Two Martyrs.
129. 129. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — Of the Conversion of Evodius, and the Death of His Mother When Returning with Him to Africa; And Whose Education He Tenderly Relates.
130. 130. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — He Describes the Praiseworthy Habits of His Mother; Her Kindness Towards Her Husband and Her Sons.
131. 131. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — A Conversation He Had with His Mother Concerning the Kingdom of Heaven.
132. 132. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — His Mother, Attacked by Fever, Dies at Ostia.
133. 133. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — How He Mourned His Dead Mother.
134. 134. He speaks of his design of forsaking the profession of rhetoric; of the death of his friends, Nebridius and Verecundus; of having received baptism in the thirty-third year of his age; and of the virtues and death of his mother, Monica. — He Entreats God for Her Sins, and Admonishes His Readers to Remember Her Piously.
135. 135. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — In God Alone is the Hope and Joy of Man.
136. 136. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — That All Things are Manifest to God. That Confession Unto Him is Not Made by the Words of the Flesh, But of the Soul, and the Cry of Reflection.
137. 137. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — He Who Confesseth Rightly Unto God Best Knoweth Himself.
138. 138. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — That in His Confessions He May Do Good, He Considers Others.
139. 139. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — That Man Knoweth Not Himself Wholly.
140. 140. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — The Love of God, in His Nature Superior to All Creatures, is Acquired by the Knowledge of the Senses and the Exercise of Reason.
141. 141. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — That God is to Be Found Neither from the Powers of the Body Nor of the Soul.
142. 142. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Of the Nature and the Amazing Power of Memory.
143. 143. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Not Only Things, But Also Literature and Images, are Taken from the Memory, and are Brought Forth by the Act of Remembering.
144. 144. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Literature is Not Introduced to the Memory Through the Senses, But is Brought Forth from Its More Secret Places.
145. 145. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — What It is to Learn and to Think.
146. 146. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — On the Recollection of Things Mathematical.
147. 147. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Memory Retains All Things.
148. 148. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Concerning the Manner in Which Joy and Sadness May Be Brought Back to the Mind and Memory.
149. 149. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — In Memory There are Also Images of Things Which are Absent.
150. 150. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — The Privation of Memory is Forgetfulness.
151. 151. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — God Cannot Be Attained Unto by the Power of Memory, Which Beasts and Birds Possess.
152. 152. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — A Thing When Lost Could Not Be Found Unless It Were Retained in the Memory.
153. 153. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — What It is to Remember.
154. 154. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — We Should Not Seek for God and the Happy Life Unless We Had Known It.
155. 155. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — How a Happy Life May Be Retained in the Memory.
156. 156. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — A Happy Life is to Rejoice in God, and for God.
157. 157. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — All Wish to Rejoice in the Truth.
158. 158. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — He Who Finds Truth, Finds God.
159. 159. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — He is Glad that God Dwells in His Memory.
160. 160. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — God Everywhere Answers Those Who Take Counsel of Him.
161. 161. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — He Grieves that He Was So Long Without God.
162. 162. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — On the Misery of Human Life.
163. 163. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — All Hope is in the Mercy of God.
164. 164. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Of the Perverse Images of Dreams, Which He Wishes to Have Taken Away.
165. 165. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — About to Speak of the Temptations of the Lust of the Flesh, He First Complains of the Lust of Eating and Drinking.
166. 166. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Of the Charms of Perfumes Which are More Easily Overcome.
167. 167. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — He Overcame the Pleasures of the Ear, Although in the Church He Frequently Delighted in the Song, Not in the Thing Sung.
168. 168. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Of the Very Dangerous Allurements of the Eyes; On Account of Beauty of Form, God, the Creator, is to Be Praised.
169. 169. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Another Kind of Temptation is Curiosity, Which is Stimulated by the Lust of the Eyes.
170. 170. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — A Third Kind is ‘Pride’ Which is Pleasing to Man, Not to God.
171. 171. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — He is Forcibly Goaded on by the Love of Praise.
172. 172. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Vain-Glory is the Highest Danger.
173. 173. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Of the Vice of Those Who, While Pleasing Themselves, Displease God.
174. 174. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — The Only Safe Resting-Place for the Soul is to Be Found in God.
175. 175. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — Having Conquered His Triple Desire, He Arrives at Salvation.
176. 176. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — In What Manner Many Sought the Mediator.
177. 177. Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. — That Jesus Christ, at the Same Time God and Man, is the True and Most Efficacious Mediator.
178. 178. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — By Confession He Desires to Stimulate Towards God His Own Love and That of His Readers.
179. 179. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — He Begs of God that Through the Holy Scriptures He May Be Led to Truth.
180. 180. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — He Begins from the Creation of the World—Not Understanding the Hebrew Text.
181. 181. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Heaven and Earth Cry Out that They Have Been Created by God.
182. 182. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — God Created the World Not from Any Certain Matter, But in His Own Word.
183. 183. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — He Did Not, However, Create It by a Sounding and Passing Word.
184. 184. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — By His Co-Eternal Word He Speaks, and All Things are Done.
185. 185. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — That Word Itself is the Beginning of All Things, in the Which We are Instructed as to Evangelical Truth.
186. 186. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Wisdom and the Beginning.
187. 187. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — The Rashness of Those Who Inquire What God Did Before He Created Heaven and Earth.
188. 188. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — They Who Ask This Have Not as Yet Known the Eternity of God, Which is Exempt from the Relation of Time.
189. 189. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — What God Did Before the Creation of the World.
190. 190. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Before the Times Created by God, Times Were Not.
191. 191. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Neither Time Past Nor Future, But the Present Only, Really is.
192. 192. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — There is Only a Moment of Present Time.
193. 193. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Time Can Only Be Perceived or Measured While It is Passing.
194. 194. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Nevertheless There is Time Past and Future.
195. 195. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Past and Future Times Cannot Be Thought of But as Present.
196. 196. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — We are Ignorant in What Manner God Teaches Future Things.
197. 197. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — In What Manner Time May Properly Be Designated.
198. 198. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — How Time May Be Measured.
199. 199. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — He Prays God that He Would Explain This Most Entangled Enigma.
200. 200. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — That Time is a Certain Extension.
201. 201. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — That Time is Not a Motion of a Body Which We Measure by Time.
202. 202. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — He Calls on God to Enlighten His Mind.
203. 203. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — We Measure Longer Events by Shorter in Time.
204. 204. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Times are Measured in Proportion as They Pass by.
205. 205. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Time in the Human Mind, Which Expects, Considers, and Remembers.
206. 206. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — That Human Life is a Distraction But that Through the Mercy of God He Was Intent on the Prize of His Heavenly Calling.
207. 207. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — Again He Refutes the Empty Question, ‘What Did God Before the Creation of the World?’
208. 208. The design of his confessions being declared, he seeks from God the knowledge of the Holy Scriptures, and begins to expound the words of Genesis I. I, concerning the creation of the world. The questions of rash disputers being refuted, ‘What did God before he created the world?’ That he might the better overcome his opponents, he adds a copious disquisition concerning time. — How the Knowledge of God Differs from that of Man.
209. 209. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — The Discovery of Truth is Difficult, But God Has Promised that He Who Seeks Shall Find.
210. 210. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Of the Double Heaven,—The Visible, and the Heaven of Heavens.
211. 211. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Of the Darkness Upon the Deep, and of the Invisible and Formless Earth.
212. 212. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — From the Formlessness of Matter, the Beautiful World Has Arisen.
213. 213. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — What May Have Been the Form of Matter.
214. 214. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Confesses that at One Time He Himself Thought Erroneously of Matter.
215. 215. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Out of Nothing God Made Heaven and Earth.
216. 216. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Heaven and Earth Were Made ‘In the Beginning;’ Afterwards the World, During Six Days, from Shapeless Matter.
217. 217. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — That the Heaven of Heavens Was an Intellectual Creature, But that the Earth Was Invisible and Formless Before the Days that It Was Made.
218. 218. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Begs of God that He May Live in the True Light, and May Be Instructed as to the Mysteries of the Sacred Books.
219. 219. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — What May Be Discovered to Him by God.
220. 220. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — From the Formless Earth God Created Another Heaven and a Visible and Formed Earth.
221. 221. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Of the Intellectual Heaven and Formless Earth, Out of Which, on Another Day, the Firmament Was Formed.
222. 222. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Of the Depth of the Sacred Scripture, and Its Enemies.
223. 223. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Argues Against Adversaries Concerning the Heaven of Heavens.
224. 224. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Wishes to Have No Intercourse with Those Who Deny Divine Truth.
225. 225. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Mentions Five Explanations of the Words of Genesis I. I.
226. 226. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — What Error is Harmless in Sacred Scripture.
227. 227. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Enumerates the Things Concerning Which All Agree.
228. 228. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Of the Words, ‘In the Beginning,’ Variously Understood.
229. 229. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Of the Explanation of the Words, ‘The Earth Was Invisible.’
230. 230. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — He Discusses Whether Matter Was from Eternity, or Was Made by God.
231. 231. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Two Kinds of Disagreements in the Books to Be Explained.
232. 232. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Out of the Many True Things, It is Not Asserted Confidently that Moses Understood This or That.
233. 233. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — It Behoves Interpreters, When Disagreeing Concerning Obscure Places, to Regard God the Author of Truth, and the Rule of Charity.
234. 234. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — What He Might Have Asked of God Had He Been Enjoined to Write the Book of Genesis.
235. 235. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — The Style of Speaking in the Book of Genesis is Simple and Clear.
236. 236. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — The Words, ‘In the Beginning,’ And, ‘The Heaven and the Earth,’ Are Differently Understood.
237. 237. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Concerning the Opinion of Those Who Explain It ‘At First He Made.’
238. 238. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — In the Great Diversity of Opinions, It Becomes All to Unite Charity and Divine Truth.
239. 239. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — Moses is Supposed to Have Perceived Whatever of Truth Can Be Discovered in His Words.
240. 240. He continues his explanation of the first Chapter of Genesis according to the Septuagint, and by its assistance he argues, especially, concerning the double heaven, and the formless matter out of which the whole world may have been created; afterwards of the interpretations of others not disallowed, and sets forth at great length the sense of the Holy Scripture. — First, the Sense of the Writer is to Be Discovered, Then that is to Be Brought Out Which Divine Truth Intended.
241. 241. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Calls Upon God, and Proposes to Himself to Worship Him.
242. 242. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — All Creatures Subsist from the Plenitude of Divine Goodness.
243. 243. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Genesis I. 3,—Of ‘Light,’—He Understands as It is Seen in the Spiritual Creature
244. 244. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — All Things Have Been Created by the Grace of God, and are Not of Him as Standing in Need of Created Things.
245. 245. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Recognises the Trinity in the First Two Verses of Genesis.
246. 246. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Why the Holy Ghost Should Have Been Mentioned After the Mention of Heaven and Earth.
247. 247. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That the Holy Spirit Brings Us to God.
248. 248. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That Nothing Whatever, Short of God, Can Yield to the Rational Creature a Happy Rest.
249. 249. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Why the Holy Spirit Was Only ‘Borne Over’ The Waters.
250. 250. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That Nothing Arose Save by the Gift of God.
251. 251. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That the Symbols of the Trinity in Man, to Be, to Know, and to Will, are Never Thoroughly Examined.
252. 252. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Allegorical Explanation of Genesis, Chap. I., Concerning the Origin of the Church and Its Worship.
253. 253. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That the Renewal of Man is Not Completed in This World.
254. 254. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That Out of the Children of the Night and of the Darkness, Children of the Light and of the Day are Made.
255. 255. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Allegorical Explanation of the Firmament and Upper Works, Ver. 6.
256. 256. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That No One But the Unchangeable Light Knows Himself.
257. 257. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Allegorical Explanation of the Sea and the Fruit-Bearing Earth—Verses 9 and 11.
258. 258. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Of the Lights and Stars of Heaven—Of Day and Night, Ver. 14.
259. 259. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — All Men Should Become Lights in the Firmament of Heaven.
260. 260. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Concerning Reptiles and Flying Creatures (Ver. 20),—The Sacrament of Baptism Being Regarded.
261. 261. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Concerning the Living Soul, Birds, and Fishes (Ver. 24)—The Sacrament of the Eucharist Being Regarded.
262. 262. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Explains the Divine Image (Ver. 26) of the Renewal of the Mind.
263. 263. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — That to Have Power Over All Things (Ver. 26) is to Judge Spiritually of All.
264. 264. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Why God Has Blessed Men, Fishes, Flying Creatures, and Not Herbs and the Other Animals (Ver. 28).
265. 265. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Explains the Fruits of the Earth (Ver. 29) of Works of Mercy.
266. 266. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — In the Confessing of Benefits, Computation is Made Not as to The ‘Gift,’ But as to the ‘Fruit,’—That Is, the Good and Right Will of the Giver.
267. 267. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Many are Ignorant as to This, and Ask for Miracles, Which are Signified Under the Names Of ‘Fishes’ And ‘Whales.’
268. 268. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Proceeds to the Last Verse, ‘All Things are Very Good,’—That Is, the Work Being Altogether Good.
269. 269. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Although It is Said Eight Times that ‘God Saw that It Was Good,’ Yet Time Has No Relation to God and His Word.
270. 270. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Refutes the Opinions of the Manichæans and the Gnostics Concerning the Origin of the World.
271. 271. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — We Do Not See ‘That It Was Good’ But Through the Spirit of God Which is in Us.
272. 272. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Of the Particular Works of God, More Especially of Man.
273. 273. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — The World Was Created by God Out of Nothing.
274. 274. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Briefly Repeats the Allegorical Interpretation of Genesis (Ch. I.), and Confesses that We See It by the Divine Spirit.
275. 275. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — He Prays God for that Peace of Rest Which Hath No Evening.
276. 276. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — The Seventh Day, Without Evening and Setting, the Image of Eternal Life and Rest in God.
277. 277. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Of Rest in God Who Ever Worketh, and Yet is Ever at Rest.
278. 278. Of the goodness of God explained in the creation of things, and of the Trinity as found in the first words of Genesis. The story concerning the origin of the world (Gen. I.) is allegorically explained, and he applies it to those things which God works for sanctified and blessed man. Finally, he makes an end of this work, having implored eternal rest from God. — Of the Difference Between the Knowledge of God and of Men, and of the Repose Which is to Be Sought from God Only.