Confessions — Book XII

My heart, O Lord, is deeply moved by the words of Your Holy Scripture and is very occupied with the poverty of my life. For this reason, human understanding is often verbose, because asking questions requires more words than finding answers, because making demands takes longer than receiving what we need, and because the hand that knocks is more active than the hand that receives. We have Your promise; who can invalidate it? If God is for us, who can be against us? Ask, and you will receive; seek, and you will find; knock, and it will be opened to you: for everyone who asks receives, and whoever seeks finds, and to the one who knocks it will be opened. These are Your own promises; and who should fear being deceived when the Truth makes the promise?

1. My heart, O Lord, affected by the words of Your Holy Scripture, is much busied in this poverty of my life; and therefore, for the most part, is the want of human intelligence copious in language, because inquiry speaks more than discovery, and because demanding is longer than obtaining, and the hand that knocks is more active than the hand that receives. We hold the promise; who shall break it? If God be for us, who can be against us? Romans 8:31 Ask, and you shall have; seek, and you shall find; knock, and it shall be opened unto you: for every one that asks receives; and he that seeks finds; and to him that knocks it shall be opened. Matthew 7:7-8 These are Your own promises; and who need fear to be deceived where the Truth promises?

I confess to You in my weakness that You made heaven and earth. You made this heaven that I see and this earth that I walk on, from which comes this earthly body I carry. But where is that heaven of heavens, O Lord, that we hear about in the Psalm: "The heaven of heavens are the Lord's, but the earth He has given to the children of men"? Where is that heaven we cannot see, compared to which everything we can see is earth? This physical universe, though not completely uniform everywhere, has received its beautiful form in these lower regions, with our earth at the bottom. But compared to that heaven of heavens, even the heaven above our earth is merely earth. Yes, both of these vast bodies can rightly be called earth when compared to that heaven—whatever kind of heaven it is—that belongs to the Lord and not to human beings.

2. The weakness of my tongue confesses unto Your Highness, seeing that You made heaven and earth. This heaven which I see, and this earth upon which I tread (from which is this earth that I carry about me), You have made. But where is that heaven of heavens, O Lord, of which we hear in the words of the Psalm, The heaven of heavens are the Lord's, but the earth has He given to the children of men? Where is the heaven, which we behold not, in comparison of which all this, which we behold, is earth? For this corporeal whole, not as a whole everywhere, has thus received its beautiful figure in these lower parts, of which the bottom is our earth; but compared with that heaven of heavens, even the heaven of our earth is but earth; yea, each of these great bodies is not absurdly called earth, as compared with that, I know not what manner of heaven, which is the Lord's, not the sons' of men.

This earth was truly invisible and formless, and there was some kind of profound deep over it, with no light on it because it had no form. That's why you commanded it to be written that darkness was upon the face of the deep. What else could this mean except the absence of light? If light had been there, where would it have been except above everything, rising up high and giving light? So darkness was over it because light from above was absent, just like silence is present where there is no sound. What does it mean for silence to be there, except that sound is not there? Lord, haven't you taught this soul that confesses to you? Lord, haven't you taught me that before you shaped and divided this formless matter, there was nothing—no color, no shape, no body, no spirit? Yet it wasn't complete nothingness; there was a certain formlessness without any definite shape.

3. And truly this earth was invisible and formless, and there was I know not what profundity of the deep upon which there was no light, because it had no form. Therefore You commanded that it should be written, that darkness was upon the face of the deep; what else was it than the absence of light? For had there been light, where should it have been save by being above all, showing itself aloft, and enlightening? Darkness therefore was upon it, because the light above was absent; as silence is there present where sound is not. And what is it to have silence there, but not to have sound there? Have You not, O Lord, taught this soul which confesses unto You? Have You not taught me, O Lord, that before You formed and separate this formless matter, there was nothing, neither color, nor figure, nor body, nor spirit? Yet not altogether nothing; there was a certain formlessness without any shape.

What, then, should we call it, so that it might somehow be explained to those with slower minds, except by using an ordinary word? But what, in all parts of the world, can be found closer to complete formlessness than the earth and the deep? Because they occupy the lowest position, they are less beautiful than the other higher parts, which are all transparent and shining. Why, therefore, should I not consider that the formlessness of matter—which You created without shape, from which You made this orderly world—is appropriately communicated to people by the term "earth invisible and formless"?

4. What, then, should it be called, that even in some ways it might be conveyed to those of duller mind, save by some conventional word? But what, in all parts of the world, can be found nearer to a total formlessness than the earth and the deep? For, from their being of the lowest position, they are less beautiful than are the other higher parts, all transparent and shining. Why, therefore, may I not consider the formlessness of matter — which You had created without shape, whereof to make this shapely world — to be fittingly intimated unto men by the name of earth invisible and formless?

When thought tries to understand this and considers what the senses might grasp, it says to itself: This is not an intelligible form like life or justice, because it is the matter of bodies; nor can it be perceived by the senses, because nothing in the invisible and formless can be seen or felt. While human thought says these things to itself, it may attempt either to know this matter through ignorance, or through knowing it to remain ignorant.

5. So that when herein thought seeks what the sense may arrive at, and says to itself, It is no intelligible form, such as life or justice, because it is the matter of bodies; nor perceptible by the senses, because in the invisible and formless there is nothing which can be seen and felt — while human thought says these things to itself, it may endeavour either to know it by being ignorant, or by knowing it to be ignorant.

Lord, if I were to confess to You through my words and writing everything You have taught me about matter—when I first heard the word and didn't understand it (because those who told me about it couldn't understand it either)—I imagined it as having countless different forms. So I wasn't really conceiving it at all. My mind churned through disturbed and horrible forms, but they were still forms. I called it formless, not because it lacked form, but because it had the kind of form that, if it appeared to me, my mind would turn away from as strange and unsuitable, and which would disturb human weakness. But even what I imagined was formless not through the complete absence of all form, but only in comparison to more beautiful forms. True reason convinced me that I needed to strip away from it every trace of any form whatsoever if I wanted to conceive matter as completely formless, but I couldn't do it. I could more easily imagine that something deprived of all form simply didn't exist at all than conceive of anything between form and nothing—neither formed nor nothing, formless, almost nothing. My mind then stopped questioning my spirit, which was filled with images of formed bodies that it changed and varied at will. I turned my attention to the bodies themselves and looked more deeply into their mutability, by which they cease to be what they were and begin to be what they were not. I suspected this transition from form to form passed through some formless condition, not through absolute nothingness, but I wanted to know, not just guess. If my voice and pen were to confess to You everything You have untangled for me about this question, which of my readers could bear to take it all in? Yet my heart will not stop giving You honor and songs of praise for things it cannot express. For the mutability of mutable things is itself capable of receiving all those forms into which mutable things are changed. And what is this mutability? Is it soul? Is it body? Is it the outer appearance of soul or body? If it were possible to say "Nothing is something" and "That which is, is not," I would say this is what it is. Yet somehow it already existed, since it was able to receive these visible and composite shapes.

6. But were I, O Lord, by my mouth and by my pen to confess unto You the whole, whatever You have taught me concerning that matter, the name of which hearing beforehand, and not understanding (they who could not understand it telling me of it), I conceived it as having innumerable and varied forms. And therefore did I not conceive it; my mind revolved in disturbed order foul and horrible forms, but yet forms; and I called it formless, not that it lacked form, but because it had such as, did it appear, my mind would turn from, as unwonted and incongruous, and at which human weakness would be disturbed. But even that which I did conceive was formless, not by the privation of all form, but in comparison of more beautiful forms; and true reason persuaded me that I ought altogether to remove from it all remnants of any form whatever, if I wished to conceive matter wholly without form; and I could not. For sooner could I imagine that that which should be deprived of all form was not at all, than conceive anything between form and nothing — neither formed, nor nothing, formless, nearly nothing. And my mind hence ceased to question my spirit, filled (as it was) with the images of formed bodies, and changing and varying them according to its will; and I applied myself to the bodies themselves, and looked more deeply into their mutability, by which they cease to be what they had been, and begin to be what they were not; and this same transit from form unto form I have looked upon to be through some formless condition, not through a very nothing; but I desired to know, not to guess. And if my voice and my pen should confess the whole unto You, whatsoever knots You have untied for me concerning this question, who of my readers would endure to take in the whole? Nor yet, therefore, shall my heart cease to give You honour, and a song of praise, for those things which it is not able to express. For the mutability of mutable things is itself capable of all those forms into which mutable things are changed. And this mutability, what is it? Is it soul? Is it body? Is it the outer appearance of soul or body? Could it be said, Nothing were something, and That which is, is not, I would say that this were it; and yet in some manner was it already, since it could receive these visible and compound shapes.

And where and in what way did this happen, unless it came from You, from whom all things come, to the extent that they exist? But the farther something is from You, the more unlike You it is—though this is not a matter of physical distance. Therefore, You, O Lord, who are not one thing in one place and something different in another, but the Self-same, and the Self-same, and the Self-same, Holy, Holy, Holy, Lord God Almighty, did in the beginning, which is from You, in Your Wisdom, which was born of Your Substance, create something, and that out of nothing. For You created heaven and earth, not out of Yourself, because then they would be equal to Your Only-begotten, and through that even equal to You; and it would in no way be right that anything should be equal to You which was not from You. And there was nothing else besides You from which You might create these things, O God, One Trinity and Trine Unity; and therefore, out of nothing You created heaven and earth—a great thing and a small thing, because You are Almighty and Good, to make all things good, even the great heaven and the small earth. You existed, and there was nothing else from which You created heaven and earth; two such things, one near to You, the other near to nothing—one to which You alone should be superior, the other to which nothing should be inferior.

7. And whence and in what manner was this, unless from You, from whom are all things, in so far as they are? But by how much the farther from You, so much the more unlike unto You; for it is not distance of place. You, therefore, O Lord, who art not one thing in one place, and otherwise in another, but the Self-same, and the Self-same, and the Self-same, Holy, Holy, Holy, Lord God Almighty, did in the beginning, which is of You, in Your Wisdom, which was born of Your Substance, create something, and that out of nothing. For Thou created heaven and earth, not out of Yourself, for then they would be equal to Your Only-begotten, and thereby even to You; and in no wise would it be right that anything should be equal to You which was not of You. And anything else except You there was not whence You might create these things, O God, One Trinity, and Trine Unity; and, therefore, out of nothing You created heaven and earth — a great thing and a small, because You are Almighty and Good, to make all things good, even the great heaven and the small earth. You were, and there was nought else from which Thou created heaven and earth; two such things, one near unto You, the other near to nothing, — one to which You should be superior, the other to which nothing should be inferior.

But that heaven of heavens was for You, O Lord; but the earth, which You have given to the sons of men to be seen and touched, was not such as we now see and touch. For it was invisible and without form, and there was a deep over which there was no light; or, darkness was over the deep, that is, more than in the deep. For this deep of waters, now visible, has even in its depths a light suitable to its nature, perceptible in some way to fish and creeping things at the bottom of it. But the entire deep was almost nothing, since up to that point it was altogether formless; yet there was then that which could be formed. For You, O Lord, have made the world out of formless matter, which matter, out of nothing, You made almost nothing, out of which to make those great things which we, sons of men, wonder at. For very wonderful is this corporeal heaven, the firmament between water and water, which on the second day after the creation of light You said, Let it be made, and it was made. This firmament You called heaven, that is, the heaven of this earth and sea, which You made on the third day by giving a visible shape to the formless matter which You made before all days. For even already You had made a heaven before all days, but that was the heaven of this heaven; because in the beginning You had made heaven and earth. But the earth itself which You had made was formless matter, because it was invisible and without form, and darkness was upon the deep. Out of this invisible and formless earth, out of this formlessness, out of this almost nothing, You made all these things of which this changeable world consists, and yet does not consist; the very changeableness of which appears in this, that times can be observed and numbered in it. Because times are made by the changes of things, while the shapes, whose matter is the invisible earth mentioned above, are varied and turned.

8. But that heaven of heavens was for You, O Lord; but the earth, which You have given to the sons of men, to be seen and touched, was not such as now we see and touch. For it was invisible and without form, Genesis 1:2 and there was a deep over which there was not light; or, darkness was over the deep, that is, more than in the deep. For this deep of waters, now visible, has, even in its depths, a light suitable to its nature, perceptible in some manner unto fishes and creeping things in the bottom of it. But the entire deep was almost nothing, since hitherto it was altogether formless; yet there was then that which could be formed. For Thou, O Lord, hast made the world of a formless matter, which matter, out of nothing, You have made almost nothing, out of which to make those great things which we, sons of men, wonder at. For very wonderful is this corporeal heaven, of which firmament, between water and water, the second day after the creation of light, Thou said, Let it be made, and it was made. Genesis 1:6-8 Which firmament You called heaven, that is, the heaven of this earth and sea, which You made on the third day, by giving a visible shape to the formless matter which You made before all days. For even already had Thou made a heaven before all days, but that was the heaven of this heaven; because in the beginning You had made heaven and earth. But the earth itself which You had made was formless matter, because it was invisible and without form, and darkness was upon the deep. Of which invisible and formless earth, of which formlessness, of which almost nothing, You might make all these things of which this changeable world consists, and yet consists not; whose very changeableness appears in this, that times can be observed and numbered in it. Because times are made by the changes of things, while the shapes, whose matter is the invisible earth aforesaid, are varied and turned.

And so the Spirit, who is the Teacher of Your servant, remains silent about times and days when recording that You created heaven and earth in the Beginning. For certainly that heaven of heavens, which You created in the Beginning, is an intellectual creature which, though not co-eternal with You, the Trinity, nevertheless participates in Your eternity. Because of the sweetness of that most blessed contemplation of You, it greatly restrains its own mutability and, without any lapse since the moment it was created, clings to You and transcends all the revolving changes of time. But this formlessness—this earth invisible and without form—is not itself counted among the days. For where there is no shape or order, nothing comes or goes; and where this does not occur, there are certainly no days, nor any succession of periods of time.

9. And therefore the Spirit, the Teacher of Your servant when He relates that Thou did in the Beginning create heaven and earth, is silent as to times, silent as to days. For, doubtless, that heaven of heavens, which Thou in the Beginning created, is some intellectual creature, which, although in no wise co-eternal unto You, the Trinity, is yet a partaker of Your eternity, and by reason of the sweetness of that most happy contemplation of Yourself, does greatly restrain its own mutability, and without any failure, from the time in which it was created, in clinging unto You, surpasses all the rolling change of times. But this shapelessness — this earth invisible and without form — has not itself been numbered among the days. For where there is no shape nor order, nothing either comes or goes; and where this is not, there certainly are no days, nor any vicissitude of spaces of times.

Oh, let Truth, the light of my heart, speak to me, not my own darkness! I have fallen to that darkness and am in shadow. But even from there, I loved You. I wandered away, yet I remembered You. I heard Your voice behind me calling me to return, though I could barely hear it through the noise of the restless ones. And now, look, I am returning burning with desire and longing for Your fountain. Let no one keep me from it; I will drink from it and so live. Don't let me be my own life; living by myself I have lived badly—I was death to myself. In You I come back to life. Speak to me; teach me. I have believed in Your books, and their words are very profound.

10. Oh, let Truth, the light of my heart, not my own darkness, speak unto me! I have descended to that, and am darkened. But thence, even thence, did I love You. I went astray, and remembered You. I heard Your voice behind me bidding me return, and scarcely did I hear it for the tumults of the unquiet ones. And now, behold, I return burning and panting after Your fountain. Let no one prohibit me; of this will I drink, and so have life. Let me not be my own life; from myself have I badly lived — death was I unto myself; in You do I revive. Speak unto me; discourse unto me. In Your books have I believed, and their words are very deep.

You have already told me, Lord, with a strong voice in my inner ear, that You are eternal, possessing immortality alone, since You are not changed by any shape or motion, nor is Your will altered by times, because no will that changes is immortal. This is clear to me in Your sight, and I ask that it may become clearer and clearer; and in that revelation let me remain more steadily under Your wings. Likewise, You have said to me, Lord, with a strong voice in my inner ear, that You have made all natures and substances that are not what You Yourself are, and yet they exist; and that only what is not comes not from You, and that the motion of the will away from You who are, toward that which has less being, is guilt and sin; and that no one's sin either harms You or disrupts the order of Your governance, whether at the first or at the last. This is clear to me in Your sight, and I ask that it may become clearer and clearer; and in that revelation let me remain more steadily under Your wings.

11. Already have You told me, O Lord, with a strong voice, in my inner ear, that You are eternal, having alone immortality. 1 Timothy 6:16 Since You are not changed by any shape or motion, nor is Your will altered by times, because no will which changes is immortal. This in Your sight is clear to me, and let it become more and more clear, I beseech You; and in that manifestation let me abide more soberly under Your wings. Likewise have You said to me, O Lord, with a strong voice, in my inner ear, that You have made all natures and substances, which are not what You Yourself art, and yet they are; and that only is not from You which is not, and the motion of the will from You who art, to that which in a less degree is, because such motion is guilt and sin; and that no one's sin does either hurt You, or disturb the order of Your rule, either first or last. This, in Your sight, is clear to me and let it become more and more clear, I beseech You; and in that manifestation let me abide more soberly under Your wings.

You have also told me, with a strong voice in my inner ear, that the creature whose happiness depends on You alone is not co-eternal with You. This creature draws its sustenance from You with unwavering purity and never puts forth its own changeability in any place or time. Because You are always present with it, and it holds to You with its whole affection, having no future to look forward to and not transferring into the past what it remembers, it is not altered by any change nor stretched out through different times. How blessed it is—if such a being exists—to cling to Your Blessedness; blessed in You, its eternal Inhabitant and Enlightener! I cannot find a better name for the heaven of heavens, which belongs to the Lord, than Your house, which contemplates Your joy without any turning aside to something else; a pure mind, most peacefully unified, through that stability of peace belonging to the holy spirits, the citizens of Your city in the heavenly places, above these visible heavens.

12. Likewise have You said to me, with a strong voice, in my inner ear, that that creature, whose will You alone are, is not co-eternal unto You, and which, with a most persevering purity drawing its support from You, does, in place and at no time, put forth its own mutability; and Yourself being ever present with it, unto whom with its entire affection it holds itself, having no future to expect nor conveying into the past what it remembers, is varied by no change, nor extended into any times. O blessed one — if any such there be — in clinging unto Your Blessedness; blessed in You, its everlasting Inhabitant and its Enlightener! Nor do I find what the heaven of heavens, which is the Lord's, can be better called than Your house, which contemplates Your delight without any defection of going forth to another; a pure mind, most peacefully one, by that stability of peace of holy spirits, the citizens of Your city in the heavenly places, above these heavenly places which are seen.

Therefore the soul that has wandered far away may understand, if now she thirsts for You, if now her tears have become her bread while daily it is said to her "Where is your God?"—if she now seeks one thing from You and desires to dwell in Your house all the days of her life. And what is her life except You? And what are Your days except Your eternity, like Your years that do not fail, because You are always the same? From this, then, the soul that is able can understand how far beyond all times You are eternal. For Your house, which has not wandered away from You, though it is not co-eternal with You, nevertheless by continually and unfailingly clinging to You suffers no changes brought by time. This is clear to me in Your sight, and may it become more and more clear to me, I ask You. And in this revelation may I remain more steadily under Your wings.

13. Whence the soul, whose wandering has been made far away, may understand, if now she thirsts for You, if now her tears have become bread to her, while it is daily said to her Where is your God? if she now seeks of You one thing, and desires that she may dwell in Your house all the days of her life. And what is her life but You? And what are Your days but Your eternity, as Your years which fail not, because You are the same? Hence, therefore, can the soul, which is able, understand how far beyond all times You are eternal; when Your house, which has not wandered from You, although it be not co-eternal with You, yet by continually and unfailingly clinging unto You, suffers no vicissitude of times. This in Your sight is clear unto me, and may it become more and more clear unto me, I beseech You; and in this manifestation may I abide more soberly under Your wings.

Behold, I do not know what kind of shapelessness exists in those changes of these last and lowest creatures. And who will tell me, unless it is someone who wanders through the emptiness of his own heart and is confused by his own imaginings? Who, unless such a person, would tell me that (once all form is reduced and consumed), if only the formlessness remains through which the thing was changed and turned from one form into another, that formlessness itself can display the changes of times? For surely this could not be, because without the change of movements there are no times, and there is no change where there is no form.

14. Behold, I know not what shapelessness there is in those changes of these last and lowest creatures. And who shall tell me, unless it be some one who, through the emptiness of his own heart, wanders and is staggered by his own fancies? Who, unless such a one, would tell me that (all figure being diminished and consumed), if the formlessness only remain, through which the thing was changed and was turned from one figure into another, that that can exhibit the changes of times? For surely it could not be, because without the change of motions times are not, and there is no change where there is no figure.

When I consider these things as much as You grant me, O my God, when You stir me to knock, and when You open to me as I knock, I find two things that You have made not within the limits of time, since neither shares Your eternity. One is so formed that, without any interruption in contemplation, without any interval of change, although it is changeable, it remains unchanged and can fully enjoy Your eternity and unchangeableness. The other was so formless that it lacked anything by which it could be changed from one form into another, whether through motion or rest, so that it might be subject to time. But You did not leave it formless, since before all days, in the beginning You created heaven and earth—these two things of which I spoke. But the earth was invisible and without form, and darkness was upon the deep. Through these words its formlessness is conveyed to us, so that minds which cannot fully grasp the absence of all form without reducing it to nothing may be gradually led forward—so that from this another heaven might be created, and another earth visible and well-formed, and water beautifully ordered, and whatever else is recorded to have been created in the formation of this world, not without days. Such things are of a nature that in them the changes of times may occur, because of the appointed changes of motions and forms.

15. Which things considered as much as You give, O my God, as much as Thou excitest me to knock, and as much as You open unto me when I knock, Matthew 7:7 two things I find which You have made, not within the compass of time, since neither is co-eternal with You. One, which is so formed that, without any failing of contemplation, without any interval of change, although changeable, yet not changed, it may fully enjoy Your eternity and unchangeableness; the other, which was so formless, that it had not that by which it could be changed from one form into another, either of motion or of repose, whereby it might be subject unto time. But this You did not leave to be formless, since before all days, in the beginning You created heaven and earth — these two things of which I spoke. But the earth was invisible and without form, and darkness was upon the deep. Genesis 1:2 By which words its shapelessness is conveyed unto us, that by degrees those minds may be drawn on which cannot wholly conceive the privation of all form without coming to nothing — whence another heaven might be created, and another earth visible and well-formed, and water beautifully ordered, and whatever besides is, in the formation of this world, recorded to have been, not without days, created; because such things are so that in them the vicissitudes of times may take place, on account of the appointed changes of motions and of forms.

Meanwhile, I understand this, O my God, when I hear Your Scripture say, "In the beginning God made heaven and earth; but the earth was invisible and without form, and darkness was upon the deep," without stating on what day You created these things. So for now, I understand it this way: it is because of that heaven of heavens—that intellectual heaven where to understand is to know all at once, not in part, not darkly, not through a glass, but as a whole, in clear manifestation, face to face; not this thing now and that thing later, but (as I have said) to know at once without any succession of time; and because of the invisible and formless earth, also without any succession of time (whereas change usually involves having this thing now and that thing later, but where there is no form there can be no distinction between this or that)—it is because of these two things, one with primordial form and the other completely formless, the one being heaven (but the heaven of heavens), the other being earth (but the earth invisible and formless), that I understand Your Scripture to have said, without mentioning days, "In the beginning God created the heaven and the earth." For immediately afterward it clarified which earth it was talking about. And when the firmament is recorded as having been created on the second day and called heaven, this indicates to us which heaven He spoke of earlier without mentioning days.

16. Meanwhile I conceive this, O my God, when I hear Your Scripture speak, saying, In the beginning God made heaven and earth; but the earth was invisible and without form, and darkness was upon the deep, and not stating on what day Thou created these things. Thus, meanwhile, do I conceive, that it is on account of that heaven of heavens, that intellectual heaven, where to understand is to know all at once — not in part, not darkly, not through a glass, 1 Corinthians 13:12 but as a whole, in manifestation, face to face; not this thing now, that anon, but (as has been said) to know at once without any change of times; and on account of the invisible and formless earth, without any change of times; which change is wont to have this thing now, that anon, because, where there is no form there can be no distinction between this or that; — it is, then, on account of these two — a primitively formed, and a wholly formless; the one heaven, but the heaven of heavens, the other earth, but the earth invisible and formless — on account of these two do I meanwhile conceive that Your Scripture said without mention of days, In the beginning God created the heaven and the earth. For immediately it added of what earth it spoke. And when on the second day the firmament is recorded to have been created, and called heaven, it suggests to us of which heaven He spoke before without mention of days.

The depth of Your oracles is wonderful—their surface lies before us, inviting the little ones, and yet the depth is wonderful, O my God, wonderful is the depth. To look into it inspires awe, an awe of honor and a tremor of love. I hate its enemies with intense hatred. Oh, if only You would slay them with Your two-edged sword, so they would no longer be its enemies! For I love them in this way: that they should be slain to themselves so they may live for You. But look at others who are not critics but praisers of the book of Genesis—"The Spirit of God," they say, "Who wrote these things through His servant Moses, did not intend these words to be understood as you say. He did not want them understood as you claim, but as we claim." To them, O God of us all, with You Yourself as Judge, I answer this way.

17. Wonderful is the depth of Your oracles, whose surface is before us, inviting the little ones; and yet wonderful is the depth, O my God, wonderful is the depth. It is awe to look into it; and awe of honour, and a tremor of love. The enemies thereof I hate vehemently. Oh, if You would slay them with Your two-edged sword, that they be not its enemies! For thus do I love, that they should be slain unto themselves that they may live unto You. But behold others not reprovers, but praisers of the book of Genesis — The Spirit of God, say they, Who by His servant Moses wrote these things, willed not that these words should be thus understood. He willed not that it should be understood as You say, but as we say. Unto whom, O God of us all, Yourself being Judge, do I thus answer.

Will you say that these things are false, which Truth tells me with a strong voice in my inner ear concerning the very eternity of the Creator: that His substance is in no way changed by time, and that His will is not separate from His substance? Therefore, He does not will one thing now and another thing later, but once and forever He wills all things that He wills. He does not will things again and again, or now this and now that, nor does He will later what He did not will before, nor fail to will what He previously willed. For such a will is mutable, and nothing mutable is eternal, but our God is eternal. Likewise He tells me, tells me in my inner ear, that the expectation of future things is turned into sight when they have come, and this same sight is turned into memory when they have passed. Moreover, all thought that is varied in this way is mutable, and nothing mutable is eternal, but our God is eternal. I sum up and put together these things, and I find that my God, the eternal God, has not made any creature by any new will, nor does His knowledge undergo anything transitory.

18. Will you say that these things are false, which, with a strong voice, Truth tells me in my inner ear, concerning the very eternity of the Creator, that His substance is in no wise changed by time, nor that His will is separate from His substance? Wherefore, He wills not one thing now, another anon, but once and for ever He wills all things that He wills; not again and again, nor now this, now that; nor wills afterwards what He wills not before, nor wills not what before He willed. Because such a will is mutable and no mutable thing is eternal; but our God is eternal. Likewise He tells me, tells me in my inner ear, that the expectation of future things is turned to sight when they have come; and this same sight is turned to memory when they have passed. Moreover, all thought which is thus varied is mutable, and nothing mutable is eternal; but our God is eternal. These things I sum up and put together, and I find that my God, the eternal God, has not made any creature by any new will, nor that His knowledge suffers anything transitory.

Will you objectors say that these things are false? No, they reply. What then? Is it false that every nature that has already been formed, or matter capable of being formed, comes only from Him who is supremely good because He is supreme? We do not deny this either, they say. What then? Do you deny that there is a certain exalted creature that clings to the true and truly eternal God with such a pure love that, although it is not co-eternal with Him, it does not separate itself from Him or flow into any variety and change of times, but rests in the truest contemplation of Him alone? For You, O God, show Yourself to him and are sufficient for him who loves You as much as You command, and therefore he does not turn away from You or toward himself. This is the house of God—not earthly, nor made of any heavenly corporeal substance, but spiritual and partaking of Your eternity, because it is without blemish forever. For You have established it forever and ever; You have given it a law which it shall not pass. Yet it is not co-eternal with You, O God, because it is not without beginning, for it was made.

19. What, therefore, will you say, you objectors? Are these things false? No, they say. What is this? Is it false, then, that every nature already formed, or matter formable, is only from Him who is supremely good, because He is supreme?…. Neither do we deny this, say they. What then? Do you deny this, that there is a certain sublime creature, clinging with so chaste a love with the true and truly eternal God, that although it be not co-eternal with Him, yet it separates itself not from Him, nor flows into any variety and vicissitude of times, but rests in the truest contemplation of Him only? Since Thou, O God, showest Yourself unto him, and sufficest him, who loves You as much as You command, and, therefore, he declines not from You, nor toward himself. This is the house of God, not earthly, nor of any celestial bulk corporeal, but a spiritual house and a partaker of Your eternity, because without blemish forever. For You have made it fast for ever and ever; You have given it a law, which it shall not pass. Nor yet is it co-eternal with You, O God, because not without beginning, for it was made.

Although we find no time before it, for wisdom was created before all things (Sirach 1:4) — not that Wisdom who is clearly co-eternal and equal to You, our God, His Father, and by Whom all things were created, and in Whom, as the Beginning, You created heaven and earth; but rather that wisdom which has been created, namely, the intellectual nature which is light in its contemplation of light. For this, although created, is also called wisdom. But the difference between the Light which enlightens and that which is enlightened is as great as the difference between the Wisdom that creates and the wisdom that has been created; just as there is a difference between the Righteousness which justifies and the righteousness which has been made by justification. For we also are called Your righteousness; as one of Your servants says: That we might be made the righteousness of God in Him (2 Corinthians 5:21). Therefore, since a certain created wisdom was created before all things — the rational and intellectual mind of that pure city of Yours, our mother which is above and is free (Galatians 4:26) and eternal in the heavens (2 Corinthians 5:1) (in what heavens, except those that praise You, the heaven of heavens, because this also is the heaven of heavens which is the Lord's) — although we find no time before it, because what has been created before all things also comes before the creation of time, yet the Eternity of the Creator Himself comes before it, from Whom, having been created, it took its beginning, though not of time — for time did not yet exist — but of its own very nature.

20. For although we find no time before it, for wisdom was created before all things, Sirach 1:4 — not certainly that Wisdom manifestly co-eternal and equal unto You, our God, His Father, and by Whom all things were created, and in Whom, as the Beginning, You created heaven and earth; but truly that wisdom which has been created, namely, the intellectual nature, which, in the contemplation of light, is light. For this, although created, is also called wisdom. But as great as is the difference between the Light which enlightens and that which is enlightened, so great is the difference between the Wisdom that creates and that which has been created; as between the Righteousness which justifies, and the righteousness which has been made by justification. For we also are called Your righteousness; for thus says a certain servant of Yours: That we might be made the righteousness of God in Him. 2 Corinthians 5:21 Therefore, since a certain created wisdom was created before all things, the rational and intellectual mind of that chaste city of Yours, our mother which is above, and is free, Galatians 4:26 and eternal in the heavens 2 Corinthians 5:1 (in what heavens, unless in those that praise You, the heaven of heavens, because this also is the heaven of heavens, which is the Lord's) — although we find not time before it, because that which has been created before all things also precedes the creature of time, yet is the Eternity of the Creator Himself before it, from Whom, having been created, it took the beginning, although not of time — for time as yet was not — yet of its own very nature.

Hence, our God, this wisdom comes from You in such a way that it is clearly something different from You, not the same as You. Although we find that time does not exist before it, and does not exist within it either (since it is fitting for it always to behold Your face, and it is never turned away from it, which means it experiences no variation through change), there is still in it that capacity for change by which it could become dark and cold. However, by clinging to You with exalted love, it shines and glows from You like a perpetual noonday. O house full of light and splendor! I have loved your beauty and the place where the glory of my Lord dwells, your builder and owner. Let my wandering soul long for you, and I speak to Him who made you, asking that He may also take possession of me in you, since He has likewise made me. I have gone astray like a lost sheep, yet on the shoulders of my Shepherd, your builder, I hope that I may be brought back to you.

21. Hence comes it so to be of You, our God, as to be manifestly another than You, and not the Self-same. Since, although we find time not only not before it, but not in it (it being proper ever to behold Your face, nor is ever turned aside from it, wherefore it happens that it is varied by no change), yet is there in it that mutability itself whence it would become dark and cold, but that, clinging unto You with sublime love, it shines and glows from You like a perpetual noon. O house, full of light and splendour! I have loved your beauty, and the place of the habitation of the glory of my Lord, your builder and owner. Let my wandering sigh after you; and I speak unto Him that made you, that He may possess me also in you, seeing He has made me likewise. I have gone astray, like a lost sheep; yet upon the shoulders of my Sheperd, Luke 15:5 your builder, I hope that I may be brought back to you.

What do you say to me, you objectors whom I was addressing, who still believe that Moses was the holy servant of God and that his books were the oracles of the Holy Spirit? Is not this house of God, though not co-eternal with God, yet eternal in its own measure in the heavens, where you search in vain for changes of times because you will not find them? For it surpasses all extension and every revolving period of time—this reality to which it is always good to cling fast to God. "It is," they say. What, then, of those things which my heart cried out to my God when it heard within itself the voice of His praise—what part of this do you claim is false? Is it because the matter was formless, and where there was no form, there was no order? But where there was no order, there could not be any change of times. And yet this "almost nothing," inasmuch as it was not altogether nothing, truly was from Him, from Whom comes whatever is, in whatever state anything exists. "This also," they say, "we do not deny."

22. What do you say to me, O you objectors whom I was addressing, and who yet believe that Moses was the holy servant of God, and that his books were the oracles of the Holy Ghost? Is not this house of God, not indeed co-eternal with God, yet, according to its measure, eternal in the heavens, 2 Corinthians 5:l where in vain you seek for changes of times, because you will not find them? For that surpasses all extension, and every revolving space of time, to which it is ever good to cleave fast to God. It is, say they. What, therefore, of those things which my heart cried out unto my God, when within it heard the voice of His praise, what then do you contend is false? Or is it because the matter was formless, wherein, as there was no form, there was no order? But where there was no order there could not be any change of times; and yet this 'almost nothing,' inasmuch as it was not altogether nothing, was verily from Him, from Whom is whatever is, in whatever state anything is. This also, say they, we do not deny.

With those who acknowledge that all these things which Your truth shows to my mind are true, I want to have a conversation before You, O my God. As for those who deny these things, let them bark and drown out their own voices with their noise as much as they want; I will try to persuade them to be quiet and allow Your word to reach them. But if they are unwilling and push me away, I ask, O my God, that You not be silent to me. Speak truly in my heart, for You alone speak in this way, and I will send them away blowing on the dust from outside and stirring it up into their own eyes. I will go into my chamber and sing to You there songs of love—groaning with unutterable groans in my pilgrimage and remembering Jerusalem, with my heart lifted up toward it, Jerusalem my country, Jerusalem my mother, and You, the Ruler over it, the Enlightener, the Father, the Guardian, the Husband, the pure and strong delight, the solid joy, and all good things beyond words, indeed all at the same time, because You are the one supreme and true Good. And I will not be turned away until You gather all that I am from this dispersion and deformity into the peace of that most dear mother, where the first-fruits of my spirit are, from which these things are assured to me, and You shape and confirm it forever, my God, my Mercy. But regarding those who do not say that all these things which are true are false, who honor Your Holy Scripture given through holy Moses, placing it, as we do, at the summit of authority to be followed, and yet who contradict us on some points, I say this: Be, O our God, judge between my confessions and their contradictions.

23. With such as grant that all these things which Your truth indicates to my mind are true, I desire to confer a little before You, O my God. For let those who deny these things bark and drown their own voices with their clamour as much as they please; I will endeavour to persuade them to be quiet, and to suffer Your word to reach them. But should they be unwilling, and should they repel me, I beseech, O my God, that Thou be not silent to me. Do Thou speak truly in my heart, for Thou only so speakest, and I will send them away blowing upon the dust from without, and raising it up into their own eyes; and will myself enter into my chamber, Isaiah 26:20 and sing there unto You songs of love — groaning with groaning unutterable Romans 8:26 in my pilgrimage, and remembering Jerusalem, with heart raised up towards it, Jerusalem my country, Jerusalem my mother, and Yourself, the Ruler over it, the Enlightener, the Father, the Guardian, the Husband, the chaste and strong delight, the solid joy, and all good things ineffable, even all at the same time, because the one supreme and true Good. And I will not be turned away until Thou collect all that I am, from this dispersion and deformity, into the peace of that very dear mother, where are the first-fruits of my spirit, whence these things are assured to me, and Thou conform and confirm it for ever, my God, my Mercy. But with reference to those who say not that all these things which are true and false, who honour Your Holy Scripture set forth by holy Moses, placing it, as with us, on the summit of an authority to be followed, and yet who contradict us in some particulars, I thus speak: Be Thou, O our God, judge between my confessions and their contradictions.

Some people say that although these things may be true, Moses wasn't thinking about those two things when he spoke by divine revelation and said, "In the beginning God created the heaven and the earth." They claim that by the name "heaven" he didn't mean the spiritual or intellectual creature that always sees the face of God, and by the name "earth" he didn't mean shapeless matter. What then? These people say that Moses meant what they themselves mean, and that this is what he was declaring through those words. What is that? They say that through the names "heaven and earth," Moses first wanted to express universally and briefly this entire visible world, so that afterward, by listing the days, he could lay out in detail all those things that the Holy Spirit was pleased to reveal in this way. For the people to whom Moses spoke were so uneducated and carnal that he judged it wise to entrust to them only those works of God that were visible. However, these interpreters agree that the invisible and formless earth, along with the dark deep—from which it is later shown that all these visible things known to everyone were made and arranged during those days—can appropriately be understood as this formless matter.

24. For they say, Although these things be true, yet Moses regarded not those two things, when by divine revelation he said, 'In the beginning God created the heaven and the earth.' Genesis 1:1 Under the name of heaven he did not indicate that spiritual or intellectual creature which always beholds the face of God; nor under the name of earth, that shapeless matter. What then? That man, say they, meant as we say; this it is that he declared by those words. What is that? By the name of heaven and earth, say they, did he first wish to set forth, universally and briefly, all this visible world, that afterwards by the enumeration of the days he might distribute, as if in detail, all those things which it pleased the Holy Spirit thus to reveal. For such men were that rude and carnal people to which he spoke, that he judged it prudent that only those works of God as were visible should be entrusted to them. They agree, however, that the earth invisible and formless, and the darksome deep (out of which it is subsequently pointed out that all these visible things, which are known to all, were made and set in order during those days), may not unsuitably be understood of this formless matter.

What if someone else says that this same formlessness and confusion of matter was first introduced under the name of heaven and earth, because from it this visible world was created and perfected, with all those natures that clearly appear in it, which we commonly call by the name of heaven and earth? But what if someone else says that the invisible and visible nature is appropriately called heaven and earth, and therefore the universal creation that God made in His wisdom—that is, "in the beginning"—was included under these two words? Yet since all things have been made not from the substance of God but out of nothing (because they are not the same thing that God is, and there is in them all a certain changeability, whether they remain unchanged like the eternal house of God or are changed like the soul and body of man), therefore the common matter of all things invisible and visible—still formless but capable of receiving form—out of which heaven and earth were to be created (that is, the invisible and visible creature already formed), was spoken of by the same names by which the earth invisible and formless and the darkness upon the deep would be called. However, there is this difference: the earth invisible and formless is understood as bodily matter before it had any kind of form, but the darkness upon the deep is understood as spiritual matter before it was restrained at all from its unlimited flowing, and before the enlightening of wisdom.

25. What, now, if another should say That this same formlessness and confusion of matter was first introduced under the name of heaven and earth, because out of it this visible world, with all those natures which most manifestly appear in it, and which is wont to be called by the name of heaven and earth, was created and perfected? But what if another should say, that That invisible and visible nature is not inaptly called heaven and earth; and that consequently the universal creation, which God in His wisdom has made — that is, 'in the begining,'– was comprehended under these two words. Yet, since all things have been made, not of the substance of God, but out of nothing (because they are not that same thing that God is, and there is in them all a certain mutability, whether they remain, as does the eternal house of God, or be changed, as are the soul and body of man), therefore, that the common matter of all things invisible and visible — as yet shapeless, but still capable of form, — out of which was to be created heaven and earth (that is, the invisible and visible creature already formed), was spoken of by the same names by which the earth invisible and formless and the darkness upon the deep would be called; with this difference, however, that the earth invisible and formless is understood as corporeal matter, before it had any manner of form, but the darkness upon the deep as spiritual matter, before it was restrained at all of its unlimited fluidity, and before the enlightening of wisdom.

Someone might also claim that when we read "In the beginning God created the heaven and the earth," these words do not refer to already completed and formed natures, both invisible and visible. Instead, they refer to the still formless beginning of things—matter capable of receiving form and being made into something. This matter was called by these names because it contained all these confused things that were not yet distinguished by their qualities and forms. These things, now arranged in their proper orders, are called heaven and earth—the former being the spiritual creation, the latter the bodily creation.

26. Should any man wish, he may still say, That the already perfected and formed natures, invisible and visible, are not signified under the name of heaven and earth when it is read, 'In the beginning God created the heaven and the earth;' but that the yet same formless beginning of things, the matter capable of being formed and made, was called by these names, because contained in it there were these confused things not as yet distinguished by their qualities and forms, the which now being digested in their own orders, are called heaven and earth, the former being the spiritual, the latter the corporeal creature.

Having heard and considered all these things, I am unwilling to argue about words, for that is profitable for nothing except the subverting of the hearers. But the law is good for building up, if a man uses it lawfully; for its purpose is charity out of a pure heart, and of a good conscience, and of unfeigned faith. And our Master knew well upon which two commandments He hung all the Law and the Prophets. And what does it harm me, O my God, You who are the light of my eyes in secret, while I earnestly confess these things—since many things may be understood by these words, all of which are yet true—what, I say, does it harm me if I think differently about what the writer thought than some other man thinks? Indeed, all of us who read try to trace out and to understand what the writer we are reading wished to convey; and since we believe him to speak truly, we dare not suppose that he has spoken anything which we either know or suppose to be false. Therefore, since each person tries to understand in the Holy Scriptures what the writer understood, what harm is it if a man understands what You, the light of all truth-speaking minds, show him to be true, even though the writer he reads did not understand this, seeing that the writer also understood a Truth, though not this particular Truth?

27. All which things having been heard and considered, I am unwilling to contend about words, for that is profitable to nothing but to the subverting of the hearers. 2 Timothy 2:14 But the law is good to edify, if a man use it lawfully; 1 Timothy 1:8 for the end of it is charity out of a pure heart, and of a good conscience, and of faith unfeigned. And well did our Master know, upon which two commandments He hung all the Law and the Prophets. And what does it hinder me, O my God, Thou light of my eyes in secret, while ardently confessing these things — since by these words many things may be understood, all of which are yet true — what, I say, does it hinder me, should I think otherwise of what the writer thought than some other man thinks? Indeed, all of us who read endeavour to trace out and to understand that which he whom we read wished to convey; and as we believe him to speak truly, we dare not suppose that he has spoken anything which we either know or suppose to be false. Since, therefore, each person endeavours to understand in the Holy Scriptures that which the writer understood, what hurt is it if a man understand what Thou, the light of all true-speaking minds, dost show him to be true although he whom he reads understood not this, seeing that he also understood a Truth, not, however, this Truth?

It is true, Lord, that You made heaven and earth. It is also true that the Beginning is Your Wisdom, in which You made all things. It is likewise true that this visible world has its own great parts, the heaven and the earth, which briefly contains all made and created natures. It is also true that everything changeable shows our minds a certain lack of form, from which it receives a form, or is changed and transformed. It is true that what clings so firmly to the unchangeable form that, though it is changeable, it does not change, is not subject to time. It is true that formlessness, which is almost nothing, cannot experience changes of time. It is true that what something is made from can, in a certain way of speaking, be called by the name of the thing that is made from it. Therefore, the formlessness from which heaven and earth were made could be called heaven and earth. It is true that among all things that have form, nothing is closer to the formless than the earth and the deep. It is true that not only every created and formed thing, but also whatever is capable of being created and formed, You have made, for by You are all things. It is true that everything that is formed from what is formless was formless before it was formed.

28. For it is true, O Lord, that You have made heaven and earth; it is also true, that the Beginning is Your Wisdom, in Which You have made all things. It is likewise true, that this visible world has its own great parts, the heaven and the earth, which in a short compass comprehends all made and created natures. It is also true, that everything mutable sets before our minds a certain want of form, whereof it takes a form, or is changed and turned. It is true, that that is subject to no times which so cleaves to the changeless form as that, though it be mutable, it is not changed. It is true, that the formlessness, which is almost nothing, cannot have changes, of times. It is true, that that of which anything is made may by a certain mode of speech be called by the name of that thing which is made of it; whence that formlessness of which heaven and earth were made might it be called heaven and earth. It is true, that of all things having form, nothing is nearer to the formless than the earth and the deep. It is true, that not only every created, and formed thing, but also whatever is capable of creation and of form, You have made, by whom are all things. 1 Corinthians 8:6 It is true, that everything that is formed from that which is formless was formless before it was formed.

From all these truths, which are not doubted by those whose inner eye You have enabled to see such things and who unwaveringly believe that Moses, Your servant, spoke in the spirit of truth—from all these truths, then, one person adopts this interpretation: "In the beginning God created the heaven and the earth" means that in His Word, co-eternal with Himself, God made the intelligible and sensible, or the spiritual and corporeal creature. Another person adopts this interpretation: "In the beginning God created the heaven and the earth" means that in His Word, co-eternal with Himself, God made the universal mass of this corporeal world, with all those visible and known natures it contains. Another person takes this view: "In the beginning God created the heaven and the earth" means that in His Word, co-eternal with Himself, God made the formless matter of the spiritual and corporeal creature. Another person says: "In the beginning God created the heaven and the earth" means that in His Word, co-eternal with Himself, God made the formless matter of the corporeal creature, in which heaven and earth still lay confused, which being now distinguished and formed, we today see in the mass of this world. Another person says: "In the beginning God created heaven and earth" means that in the very beginning of creating and working, God made that formless matter confusedly containing heaven and earth, out of which, being formed, they now stand out and are visible, with all the things that are in them.

29. From all these truths, of which they doubt not whose inner eye You have granted to see such things, and who immoveably believe Moses, Your servant, to have spoken in the spirit of truth; from all these, then, he takes one who says, In the beginning God created the heaven and the earth, — that is, In His Word, co-eternal with Himself, God made the intelligible and the sensible, or the spiritual and corporeal creature. He takes another, who says, In the beginning God created the heaven and the earth, — that is, In His Word, co-eternal with Himself, God made the universal mass of this corporeal world, with all those manifest and known natures which it contains. He, another, who says, In the beginning God created the heaven and the earth, that is, In His Word, co-eternal with Himself, God made the formless matter of the spiritual and corporeal creature. He, another, who says, In the beginning God created the heaven and the earth, — that is, In His Word, co-eternal with Himself, God made the formless matter of the corporeal creature, wherein heaven and earth lay as yet confused, which being now distinguished and formed, we, at this day, see in the mass of this world. He, another, who says, In the beginning God created heaven and earth, — that is, In the very beginning of creating and working, God made that formless matter confusedly containing heaven and earth, out of which, being formed, they now stand out, and are manifest, with all the things that are in them.

Regarding how to understand the following words, each person selected one truth for themselves from all these truths. One person says, "But the earth was invisible and without form, and darkness was upon the deep" means that the corporeal thing God made was still the formless matter of corporeal things, without order and without light. Another person takes a different view and says, "But the earth was invisible and without form, and darkness was upon the deep" means that this whole thing called heaven and earth was still formless and dark matter, from which the corporeal heaven and the corporeal earth were to be made, along with all things in them that our corporeal senses can perceive. Another person says, "But the earth was invisible and without form, and darkness was upon the deep" means that this whole thing called heaven and earth was still formless and dark matter, from which the intelligible heaven (which is also called the heaven of heavens) and the earth (namely, the whole corporeal nature, which can also include this corporeal heaven) were to be made—in other words, from which every invisible and visible creature would be created. Another person says, "But the earth was invisible and without form, and darkness was upon the deep"—Scripture did not call that formlessness by the name of heaven and earth, but rather, he says, that formlessness already existed, which Scripture named "the earth invisible and formless" and "the darksome deep," about which it had said earlier that God made the heaven and the earth, namely, the spiritual and corporeal creature. Another person says, "But the earth was invisible and formless, and darkness was upon the deep" means that there already was a formless matter, about which Scripture earlier said that God made heaven and earth, namely, the entire corporeal mass of the world divided into two very large parts, the upper and the lower, with all those familiar and known creatures that are in them.

30. And as concerns the understanding of the following words, out of all those truths he selected one to himself, who says, But the earth was invisible and without form, and darkness was upon the deep, — that is, That corporeal thing, which God made, was as yet the formless matter of corporeal things, without order, without light. He takes another, who says, But the earth was invisible and without form, and darkness was upon the deep, — that is, This whole, which is called heaven and earth, was as yet formless and darksome matter, out of which the corporeal heaven and the corporeal earth were to be made, with all things therein which are known to our corporeal senses. He, another, who says, But the earth was invisible and without form, and darkness was upon the deep, — that is, This whole, which is called heaven and earth, was as yet a formless and darksome matter, out of which were to be made that intelligible heaven, which is otherwise called the heaven of heavens, and the earth, namely, the whole corporeal nature, under which name may also be comprised this corporeal heaven, — that is, from which every invisible and visible creature would be created. He, another, who says, But the carth was invisible and without form, and darkness was upon the deep, — The Scripture called not that formlessness by the name of heaven and earth, but that formlessness itself, says he, already was, which he named the earth invisible and formless and the darksome deep, of which he had said before, that God had made the heaven and the earth, namely, the spiritual and corporeal creature. He, another, who says, But the earth was invisible and formless, and darkness was upon the deep, — that is, There was already a formless matter, whereof the Scripture before said, that God had made heaven and earth, namely, the entire corporeal mass of the world, divided into two very great parts, the superior and the inferior, with all those familiar and known creatures which are in them.

If anyone tries to argue against these last two opinions in this way: If you won't admit that this formlessness of matter is what's being called heaven and earth, then there was something that God had not made, out of which He could make heaven and earth. For Scripture hasn't told us that God made this matter, unless we understand it to be included in the term heaven and earth, or earth alone, when it says, "In the beginning God created heaven and earth." The phrase that follows, "but the earth was invisible and formless," even though the author was pleased to call the formless matter this way, shouldn't lead us to understand anything other than what God made in the text that has already been written: "God made heaven and earth." When the supporters of either of these two opinions that we've listed last hear these things, they will answer and say: We certainly don't deny that this formless matter was created by God, the God from whom all things come, which are very good. Just as we say that what is created and formed is a greater good, so we acknowledge that what is capable of receiving creation and form is a lesser good, but still good. Yet Scripture hasn't declared that God made this formlessness, any more than it has declared many other things—like the Cherubim and Seraphim, and those which the apostle specifically mentions: Thrones, Dominions, Principalities, Powers (Colossians 1:16), all of which God clearly made. Or if all things are included in the phrase "He made heaven and earth," what do we say about the waters over which the Spirit of God moved? If they're understood as included in the word earth, how can formless matter be meant by the term earth when we see the waters so beautiful? Or if it is meant that way, why then is it written that out of this same formlessness the firmament was made and called heaven, yet it's not written that the waters were made? For those waters that we perceive flowing in such a beautiful way don't remain formless and invisible. But if they received that beauty when God said, "Let the water which is under the firmament be gathered together" (Genesis 1:9), so that the gathering itself is the forming, what answer will be given concerning the waters above the firmament? If they were formless, they wouldn't have deserved to receive such an honorable place, nor is it written by what word they were formed. If Genesis is silent about something that God has made, which sound faith and unerring understanding nevertheless don't doubt God made, let no sober teaching dare to say that these waters were co-eternal with God just because we find them mentioned in the book of Genesis, even though we don't find when they were created. Why—with truth instructing us—may we not understand that the formless matter, which Scripture calls the earth invisible and without form, and the darksome deep, was made by God out of nothing, and therefore is not co-eternal with Him, even though that narrative failed to tell when it was made?

31. For, should any one endeavour to contend against these last two opinions, thus — If you will not admit that this formlessness of matter appears to be called by the name of heaven and earth, then there was something which God had not made out of which He could make heaven and earth; for Scripture has not told us that God made this matter, unless we understand it to be implied in the term of heaven and earth, or of earth only, when it is said, 'In the beginning God created heaven and earth,' as that which follows, but the earth was invisible and formless, although it was pleasing to him so to call the formless matter, we may not yet understand any but that which God made in that text which has been already written, 'God made heaven and earth.' The maintainers of either one or the other of these two opinions which we have put last will, when they have heard these things, answer and say, We deny not indeed that this formless matter was created by God, the God of whom are all things, very good; for, as we say that that is a greater good which is created and formed, so we acknowledge that that is a minor good which is capable of creation and form, but yet good. But yet the Scripture has not declared that God made this formlessness, any more than it has declared many other things; as the 'Cherubim,' and 'Seraphim,' and those of which the apostle distinctly speaks, 'Thrones,' 'Dominions,' 'Principalities,' 'Powers,' Colossians 1:16 all of which it is manifest God made. Or if in that which is said, 'He made heaven and earth,' all things are comprehended, what do we say of the waters upon which the Spirit of God moved? For if they are understood as incorporated in the word earth, how then can formless matter be meant in the term earth when we see the waters so beautiful? Or if it be so meant, why then is it written that out of the same formlessness the firmament was made and called heaven, and yet it is not written that the waters were made? For those waters, which we perceive flowing in so beautiful a manner, remain not formless and invisible. But if, then, they received that beauty when God said, Let the water which is under the firmament be gathered together, Genesis 1:9 so that the gathering be the very formation, what will be answered concerning the waters which are above the firmament, because if formless they would not have deserved to receive a seat so honourable, nor is it written by what word they were formed? If, then, Genesis is silent as to anything that God has made, which, however, neither sound faith nor unerring understanding doubts that God has made, let not any sober teaching dare to say that these waters were co-eternal with God because we find them mentioned in the book of Genesis; but when they were created, we find not. Why — truth instructing us — may we not understand that that formless matter, which the Scripture calls the earth invisible and without form, and the darksome deep, have been made by God out of nothing, and therefore that they are not co-eternal with Him, although that narrative has failed to tell when they were made?

Having heard and understood these things according to my limited ability to comprehend—which I confess to You, O Lord, who knows it—I see that two kinds of disagreements can arise when something is communicated through words, even by truthful messengers. One disagreement concerns the truth of the things themselves, and the other concerns the meaning intended by the person who reports them. For we can inquire in one way about what is true concerning the formation of creation, but in another way about what Moses, that excellent servant of Your faith, wanted the reader and hearer to understand by these words. Regarding the first kind of disagreement, let all those who imagine they know as true what is actually false depart from me. And regarding the second kind as well, let all those who imagine Moses spoke things that are false depart from me. But let me be united in You, O Lord, with those who feed on Your truth, and let me delight myself in You with them in the breadth of charity. And let us approach together the words of Your book and search in them for Your will, through the will of Your servant by whose pen You have given them to us.

32. These things, therefore, being heard and perceived according to my weakness of apprehension, which I confess unto You, O Lord, who know it, I see that two sorts of differences may arise when by signs anything is related, even by true reporters — one concerning the truth of the things, the other concerning the meaning of him who reports them. For in one way we inquire, concerning the forming of the creature, what is true; but in another, what Moses, that excellent servant of Your faith, would have wished that the reader and hearer should understand by these words. As for the first kind, let all those depart from me who imagine themselves to know as true what is false. And as for the other also, let all depart from me who imagine Moses to have spoken things that are false. But let me be united in You, O Lord, with them, and in You delight myself with them that feed on Your truth, in the breadth of charity; and let us approach together unto the words of Your book, and in them make search for Your will, through the will of Your servant by whose pen You have dispensed them.

But which of us, among so many truths that come to mind for those examining these words—understood as they are in different ways—can discover that one interpretation so as to say confidently that Moses thought this, and that in his narrative he intended this to be understood, as confidently as he says that this is true, whether he thought this thing or another? For look, O my God, I am Your servant, and in this book I have promised You a sacrifice of confession, and I beg You that by Your mercy I may fulfill my promises to You. Look—can I assert with the same confidence that You in Your unchangeable word created all things, invisible and visible, as I would need to assert that Moses meant nothing else than this when he wrote, "In the beginning God created the heaven and the earth"? No. Because it is not as clear to me that this was in his mind when he wrote these things as I see it to be certain in Your truth. For his thoughts might have been focused on the very beginning of creation when he said, "In the beginning," and he might have intended it to be understood that, in this passage, heaven and earth were not yet formed and perfected natures, whether spiritual or corporeal, but each of them was newly begun and still formless. Because I see that whichever of these had been said, it could have been said truly; but which of them he may have thought of in these words, I do not perceive with certainty. However, whether it was one of these or some other meaning not mentioned by me that this great man saw in his mind when he used these words, I have no doubt that he saw it truly and expressed it appropriately.

33. But which of us, amid so many truths which occur to inquirers in these words, understood as they are in different ways, shall so discover that one interpretation as to confidently say that Moses thought this, and that in that narrative he wished this to be understood, as confidently as he says that this is true, whether he thought this thing or the other? For behold, O my God, I Your servant, who in this book have vowed unto You a sacrifice of confession, and beseech You that of Your mercy I may pay my vows unto You, behold, can I, as I confidently assert that Thou in Your immutable word hast created all things, invisible and visible, with equal confidence assert that Moses meant nothing else than this when he wrote, In the beginning God created. the heaven and the earth. No. Because it is not as clear to me that this was in his mind when he wrote these things, as I see it to be certain in Your truth. For his thoughts might be set upon the very beginning of the creation when he said, In the beginning; and he might wish it to be understood that, in this place, the heaven and the earth were no formed and perfected nature, whether spiritual or corporeal, but each of them newly begun, and as yet formless. Because I see, that which-soever of these had been said, it might have been said truly; but which of them he may have thought in these words, I do not so perceive. Although, whether it were one of these, or some other meaning which has not been mentioned by me, that this great man saw in his mind when he used these words, I make no doubt but that he saw it truly, and expressed it suitably.

Let no one bother me now by saying, "Moses didn't think what you say, but what I say." If he were to ask me, "How do you know that Moses thought what you derive from his words?" I should accept it calmly and reply perhaps as I have already done, or more fully if he remains stubborn. But when he says, "Moses didn't mean what you say, but what I say," and yet doesn't deny that what each of us says is true—that both interpretations are true—O my God, life of the poor, in whose heart there is no contradiction, pour down Your comfort into my heart, so that I may patiently endure those who say this to me. They say it not because they are divinely inspired, and not because they have seen into the heart of Your servant Moses what they claim, but because they are proud. They have not truly known Moses' opinion, but love their own—not because it is true, but because it is theirs. Otherwise they would equally love another true opinion, just as I love what they say when they speak the truth. I love it not because it is theirs, but because it is true, and therefore it is no longer exclusively theirs since it is true. But if they love their opinion because it is true, then it is now both theirs and mine, since it is common to all lovers of truth. But because they insist that Moses meant not what I say but what they say, I neither like nor love this claim. Even if it were so, their rashness comes not from knowledge but from audacity; it was brought forth not by vision but by vanity. And therefore, O Lord, Your judgments are to be feared, since Your truth is neither mine, nor his, nor another's, but belongs to all of us, whom You publicly call to share it in common. You warn us terribly not to claim it as specially our own, lest we be deprived of it. For whoever claims as his own what You have appointed for all to enjoy, and desires that what belongs to all should be his alone, is driven away from what is common to all toward what is his own—that is, from truth to falsehood. For he who speaks a lie speaks from his own. John 8:44

34. Let no one now trouble me by saying, Moses thought not as you say, but as I say. For should he ask me, Whence do you know that Moses thought this which you deduce from his words? I ought to take it contentedly, and reply perhaps as I have before, or somewhat more fully should he be obstinate. But when he says, Moses meant not what you say, but what I say, and yet denies not what each of us says, and that both are true, O my God, life of the poor, in whose bosom there is no contradiction, pour down into my heart Your soothings, that I may patiently bear with such as say this to me; not because they are divine, and because they have seen in the heart of Your servant what they say, but because they are proud, and have not known the opinion of Moses, but love their own — not because it is true, but because it is their own. Otherwise they would equally love another true opinion, as I love what they say when they speak what is true; not because it is theirs, but because it is true, and therefore now not theirs because true. But if they therefore love that because it is true, it is now both theirs and mine, since it is common to all the lovers of truth. But because they contend that Moses meant not what I say, but I what they themselves say, this I neither like nor love; because, though it were so, yet that rashness is not of knowledge, but of audacity; and not vision, but vanity brought it forth. And therefore, O Lord, are Your judgments to be dreaded, since Your truth is neither mine, nor his, nor another's, but of all of us, whom Thou publicly callest to have it in common, warning us terribly not to hold it as specially for ourselves, lest we be deprived of it. For whosoever claims to himself as his own that which Thou appointed to all to enjoy, and desires that to be his own which belongs to all, is forced away from what is common to all to that which is his own — that is, from truth to falsehood. For he that speaks a lie, speaks of his own. John 8:44

Listen, O God, You who are the best Judge! Truth itself, listen to what I will say to this person who opposes me; listen, because I say this before You and before my brothers who use Your law lawfully, for the purpose of charity; listen and see what I will say to him, if it pleases You. For I return this brotherly and peaceful response to him: If we both see that what you say is true, and if we both see that what I say is true, where, I ask, do we see it? Certainly I do not see it in you, nor do you see it in me, but we both see it in the unchangeable truth itself, which is above our minds. Therefore, when we need not argue about the very light of the Lord our God, why do we argue about the thoughts of our neighbor, which we cannot see in the way that unchangeable truth is seen—especially when, if Moses himself had appeared to us and said, "This is what I meant," we would not see it that way, but would have to believe it? Let us not, then, be puffed up for one against the other, above what is written; let us love the Lord our God with all our heart, with all our soul, and with all our mind, and our neighbor as ourselves. Regarding these two commandments of charity, unless we believe that Moses meant whatever he did mean in these books, we will make God a liar when we think differently about our fellow servants' minds than He has taught us. Look now, how foolish it is, given such a great abundance of the truest interpretations that can be drawn from these words, to rashly declare which one Moses particularly meant; and with destructive arguments to offend charity itself, for the sake of which he has spoken all the things whose words we are trying to explain!

35. Hearken, O God, Thou best Judge! Truth itself, hearken to what I shall say to this gainsayer; hearken, for before You I say it, and before my brethren who use Your law lawfully, to the end of charity; 1 Timothy 1:8 hearken and behold what I shall say to him, if it be pleasing unto You. For this brotherly and peaceful word do I return unto him: If we both see that that which you say is true, and if we both see that what I say is true, where, I ask, do we see it? Certainly not I in you, nor you in me, but both in the unchangeable truth itself, which is above our minds. When, therefore, we may not contend about the very light of the Lord our God, why do we contend about the thoughts of. our neighbour, which we cannot so see as incommutable truth is seen; when, if Moses himself had appeared to us and said, This I meant, not so should we see it, but believe it? Let us not, then, be puffed up for one against the other, 1 Corinthians 4:6 above that which is written; let us love the Lord our God with all our heart, with all our soul, and with all our mind, and our neighbour as ourself. Mark 12:30-31 As to which two precepts of charity, unless we believe that Moses meant whatever in these books he did mean, we shall make God a liar when we think otherwise concerning our fellow-servants' mind than He has taught us. Behold, now, how foolish it is, in so great an abundance of the truest opinions which can be extracted from these words, rashly to affirm which of them Moses particularly meant; and with pernicious contentions to offend charity itself, on account of which he has spoken all the things whose words we endeavour to explain!

And yet, O my God, You who lift up my humility and give rest to my labor, who hear my confessions and forgive my sins, since You command me to love my neighbor as myself, I cannot believe that You gave to Moses, Your most faithful servant, a lesser gift than I would wish and desire for myself from You, had I been born in his time and had You placed me in that position so that through the service of my heart and tongue those books might be distributed. These books were destined to benefit all nations long afterward and, through the whole world, to rise above the words of all false and arrogant teachings from such a great height of authority. I would have truly wished, had I then been Moses (for we all come from the same lump; and what is man, except that You are mindful of him?), that if I had been at that time what he was, and if You had commanded me to write the book of Genesis, such power of expression and such method of arrangement should be given to me that those who cannot yet understand how God creates would not reject the words as beyond their ability, and those who are already able to understand this would find that whatever true opinion they had reached by thought was not passed over in the few words of Your servant. And should another person by the light of truth have discovered another meaning, neither should that fail to be found in those same words.

36. And yet, O my God, Thou exaltation of my humility, and rest of my labour, who hear my confessions, and forgivest my sins, since You command me that I should love my neighbour as myself, I cannot believe that You gave to Moses, Your most faithful servant, a less gift than I should wish and desire for myself from You, had I been born in his time, and had Thou placed me in that position that through the service of my heart and of my tongue those books might be distributed, which so long after were to profit all nations, and through the whole world, from so great a pinnacle of authority, were to surmount the words of all false and proud teachings. I should have wished truly had I then been Moses (for we all come from the same mass; and what is man, saving that You are mindful of him?). I should then, had I been at that time what he was, and enjoined by You to write the book of Genesis, have wished that such a power of expression and such a method of arrangement should be given me, that they who cannot as yet understand how God creates might not reject the words as surpassing their powers; and they who are already able to do this, would find, in whatever true opinion they had by thought arrived at, that it was not passed over in the few words of Your servant; and should another man by the light of truth have discovered another, neither should that fail to be found in those same words.

For just as a fountain in a confined space is more abundant and supplies more streams over greater areas than any single stream that flows from the same fountain after traveling a long distance, so the narrative of Your spokesman, intended to help many people who would discuss it, flows from a brief measure of language into streams of clear truth. From these streams, each person may draw out whatever truth he can grasp about these matters—one person drawing out one truth, another person drawing out another truth, through more elaborate explanations. For some people, when they read or hear these words, imagine that God, like a human being or some vast entity endowed with immense power, by some new and sudden decision, created heaven and earth outside itself, as if in distant locations—two great bodies, one above and one below, within which all things were to be contained. And when they hear "God said, Let it be made, and it was made," they imagine words that begin and end, sounding in time and passing away, after which the thing commanded to exist came into being, along with whatever else their familiarity with the physical world might suggest. In these people, who are still spiritual infants, while their weakness is carried along as if in a mother's arms by this humble kind of speech, their faith is wholesomely built up, enabling them to hold as certain that God made all the natures which their senses perceive everywhere around them in wonderful variety. But if anyone, despising these words as trivial, stretches himself with proud weakness beyond the cradle that nurtures him, he will, sadly, fall miserably. Have pity, O Lord God, lest those who pass by trample on the unfledged bird. Send Your angel to restore it to its nest so that it may live until it can fly.

37. For as a fountain in a limited space is more plentiful, and affords supply for more streams over larger spaces than any one of those streams which, after a wide interval, is derived from the same fountain; so the narrative of Your dispenser, destined to benefit many who were likely to discourse thereon, does, from a limited measure of language, overflow into streams of clear truth, whence each one may draw out for himself that truth which he can concerning these subjects — this one that truth, that one another, by larger circumlocutions of discourse. For some, when they read or hear these words, think that God as a man or some mass gifted with immense power, by some new and sudden resolve, had, outside itself, as if at distant places, created heaven and earth, two great bodies above and below, wherein all things were to be contained. And when they hear, God said, Let it be made, and it was made, they think of words begun and ended, sounding in times and passing away, after the departure of which that came into being which was commanded to be; and whatever else of the kind their familiarity with the world would suggest. In whom, being as yet little ones, while their weakness by this humble kind of speech is carried on as if in a mother's bosom, their faith is healthfully built up, by which they have and hold as certain that God made all natures, which in wondrous variety their senses perceive on every side. Which words, if any one despising them, as if trivial, with proud weakness shall have stretched himself beyond his fostering cradle, he will, alas, fall miserably. Have pity, O Lord God, lest they who pass by trample on the unfledged bird; and send Your angel, who may restore it to its nest that it may live until it can fly.

But others, for whom these words are no longer a nest but shady fruit-bowers, see the fruits hidden in them, fly around rejoicing, and with cheerful searching pluck them. For when they read or hear these words, O God, they see that all past and future times are surpassed by Your eternal and unchanging existence, and yet there is no temporal creature that You have not made. And by Your will, because Your will is identical with what You are, You have made all things—not through any change of will, nor through a will that did not exist before—not out of Yourself, in Your own likeness, as the form of all things, but out of nothing, as a formless unlikeness that would be given form by Your likeness (turning back to You the One, according to their appointed capacity, as it has been given to each thing in its kind), so that all might be made very good. This is true whether they remain near You, or, being gradually removed in time and place, create or undergo beautiful changes. These things they see, and they rejoice in the light of Your truth, to whatever small degree they can here.

38. But others, to whom these words are no longer a nest, but shady fruit-bowers, see the fruits concealed in them, fly around rejoicing, and chirpingly search and pluck them. For they see when they read or hear these words, O God, that all times past and future are surmounted by Your eternal and stable abiding, and still that there is no temporal creature which You have not made. And by Your will, because it is that which You are, You have made all things, not by any changed will, nor by a will which before was not — not out of Yourself, in Your own likeness, the form of all things, but out of nothing, a formless unlikeness which should be formed by Your likeness (having recourse to You the One, after their settled capacity, according as it has been given to each thing in his kind), and might all be made very good; whether they remain around You, or, being by degrees removed in time and place, make or undergo beautiful variations. These things they see, and rejoice in the light of Your truth, in the little degree they here may.

Again, another person focuses on the words "In the beginning God made the heaven and the earth" and sees Wisdom as the Beginning, because It also speaks to us. Another person likewise focuses on the same words, and by "beginning" understands the start of created things, and takes it this way: "In the beginning He made," as if it said, "He made at first." And among those who understand "In the beginning" to mean that in Your Wisdom You created heaven and earth, one person believes that what is called "heaven and earth" refers to the matter out of which heaven and earth were going to be created. Another believes these are natures already formed and distinct. Another believes one is a formed nature—specifically a spiritual one—under the name of heaven, and the other is formless corporeal matter under the name of earth. But those who understand the name "heaven and earth" to mean matter that is still formless, out of which heaven and earth were going to be formed, do not themselves understand it in one way. One person thinks this matter is what the intelligible and the sensible creature were to be completed from. Another thinks it is only what this sensible corporeal mass was to come from, containing in its vast expanse these visible and prepared natures. Nor do those who believe that the creatures already set in order and arranged are what is called "heaven and earth" in this passage agree with one another. One person means both the invisible and visible creatures, while another means only the visible, in which we admire the bright heaven and dark earth, and the things that are in them.

39. Again, another of these directs his attention to that which is said, In the beginning God made the heaven and the earth, and beholds Wisdom — the Beginning, because It also speaks unto us. John 8:23 Another likewise directs his attention to the same words, and by beginning understands the commencement of things created; and receives it thus — In the beginning He made, as if it were said, He at first made. And among those who understand In the beginning to mean, that in Your Wisdom You have created heaven and earth, one believes the matter out of which the heaven and earth were to be created to be there called heaven and earth; another, that they are natures already formed and distinct; another, one formed nature, and that a spiritual, under the name of heaven, the other formless, of corporeal matter, under the name of earth. But they who under the name of heaven and earth understand matter as yet formless, out of which were to be formed heaven and earth, do not themselves understand it in one manner; but one, that matter out of which the intelligible and the sensible creature were to be completed; another, that only out of which this sensible corporeal mass was to come, holding in its vast bosom these visible and prepared natures. Nor are they who believe that the creatures already set in order and arranged are in this place called heaven and earth of one accord; but the one, both the invisible and visible; the other, the visible only, in which we admire the luminous heaven and darksome earth, and the things that are therein.

But whoever understands "In the beginning He made" to mean "At first He made" can only truly understand heaven and earth as the matter of heaven and earth—that is, the universal creation, both intelligible and corporeal. For if he takes it to mean the universe as already formed, one might rightly ask him: If God made this first, what did He make afterwards? After the universe he will find nothing, so he must unwillingly hear: How is this first if there is nothing afterwards? But when he says that God first made matter formless and then formed it, he is not being absurd, provided he can discern what precedes by eternity, what by time, what by choice, and what by origin. By eternity, God is before all things; by time, the flower is before the fruit; by choice, the fruit is before the flower; by origin, sound is before the tune. Of these four modes, the first and last are very difficult to understand; the two middle ones are quite easy. For it requires an uncommon and lofty vision to behold, O Lord, Your Eternity immutably making mutable things and thereby existing before them. Who has a mind keen enough to discover without great effort how sound is prior to tune, since a tune is formed sound, and something unformed can exist, but what does not exist cannot be formed? Thus matter is prior to what is made from it—not prior because it makes it (since matter is itself made), nor prior by an interval of time. For we do not first utter formless sounds in time without singing and then adapt or fashion them into the form of a song, as wood or silver precedes in time the chest or vessel made from it. In singing, this is not the case. For when a song is sung, its sound is heard simultaneously; there is no formless sound first that is afterwards formed into a song. As soon as it sounds, it passes away; you cannot find any part of it that can be recalled and composed by art. Therefore, the song is absorbed in its own sound, and this sound is its matter. This matter is formed so that it becomes a tune; therefore, as I said, the matter of sound is prior to the form of the tune—not prior through any power to make it a tune (for sound is not the composer of the tune but is sent forth from the body and subjected to the singer's soul, so that from it he may form a tune); nor prior in time, for it is produced together with the tune; nor prior in choice, for sound is not better than a tune, since a tune is not merely sound but beautiful sound. But it is prior in origin, because the tune is not formed in order to become sound, but sound is formed in order to become a tune. By this example, let whoever is able understand that the matter of things was made first and called heaven and earth, because heaven and earth were made from it. Not that it was made first in time, because the forms of things give rise to time, but it was formless. Now, in time, it is perceived together with its form. Yet nothing can be said about that matter except as if it were prior in time, though it is considered last (because formed things are certainly superior to formless things) and is preceded by the Eternity of the Creator, so that there might exist, out of nothing, that from which something might be made.

40. But he who does not otherwise understand, In the beginning He made, than if it were said, At first He made, can only truly understand heaven and earth of the matter of heaven and earth, namely, of the universal, that is, intelligible and corporeal creation. For if he would have it of the universe. as already formed, it might rightly be asked of him: If at first God made this, what made He afterwards? And after the universe he will find nothing; thereupon must he, though unwilling, hear, How is this first, if there is nothing afterwards? But when he says that God made matter first formless, then formed, he is not absurd if he be but able to discern what precedes by eternity, what by time, what by choice, what by origin. By eternity, as God is before all things; by time, as the flower is before the fruit; by choice, as the fruit is before the flower; by origin, as sound is before the tune. Of these four, the first and last which I have referred to are with much difficulty understood; the two middle very easily. For an uncommon and too lofty vision it is to behold, O Lord, Your Eternity, immutably making things mutable, and thereby before them. Who is so acute of mind as to be able without great labour to discover how the sound is prior to the tune, because a tune is a formed sound; and a thing not formed may exist, but that which exists not cannot be formed? So is the matter prior to that which is made from it; not prior because it makes it, since itself is rather made, nor is it prior by an interval of time. For we do not as to time first utter formless sounds without singing, and then adapt or fashion them into the form of a song, just as wood or silver from which a chest or vessel is made. Because such materials do by time also precede the forms of the things which are made from them; but in singing this is not so. For when it is sung, its sound is heard at the same time; seeing there is not first a formless sound, which is afterwards formed into a song. For as soon as it shall have first sounded it passes away; nor can you find anything of it, which being recalled you can by art compose. And, therefore, the song is absorbed in its own sound, which sound of it is its matter. Because this same is formed that it may be a tune; and therefore, as I was saying, the matter of the sound is prior to the form of the tune, not before through any power of making it a tune; for neither is a sound the composer of the tune, but is sent forth from the body and is subjected to the soul of the singer, that from it he may form a tune. Nor is it first in time, for it is given forth together with the tune; nor first in choice, for a sound is not better than a tune, since a tune is not merely a sound, but a beautiful sound. But it is first in origin, because the tune is not formed that it may become a sound, but the sound is formed that it may become a tune. By this example, let him who is able understand that the matter of things was first made, and called heaven and earth, because out of it heaven and earth were made. Not that it was made first in time, because the forms of things give rise to time, but that was formless; but now, in time, it is perceived together with its form. Nor yet can anything be related concerning that matter, unless as if it were prior in time, while it is considered last (because things formed are assuredly superior to things formless), and is preceded by the Eternity of the Creator, so that there might be out of nothing that from which something might be made.

In this diversity of genuine opinions, let Truth itself create unity; and may our God have mercy on us, so that we may use the law lawfully, as 1 Timothy 1:8 says, with the goal of the commandment being pure charity. And if anyone asks me, "Which of these was the meaning of Your servant Moses?" and these were not the words of my confessions, would I not confess to You, I do not know? Yet I do know that those opinions are true, except for those carnal ones about which I have already said what I thought appropriate. However, these words of Your Book do not frighten those humble little ones of good hope, who treat great matters in a simple way, and handle a few things in various ways. But let all of us, whom I recognize as seeing and speaking the truth in these words, love one another, and equally love You, our God, fountain of truth—if we do not thirst for empty things, but for truth itself. Yes, let us honor this servant of Yours, the steward of this Scripture, full of Your Spirit, by believing that when You revealed Yourself to him and he wrote these things, he intended what most excels in them both for the light of truth and for fruitfulness of benefit.

41. In this diversity of true opinions let Truth itself beget concord; and may our God have mercy upon us, that we may use the law lawfully, 1 Timothy 1:8 the end of the commandment, pure charity. And by this if any one asks of me, Which of these was the meaning of Your servant Moses? these were not the utterances of my confessions, should I not confess unto You, I know not; and yet I know that those opinions are true, with the exception of those carnal ones concerning which I have spoken what I thought well. However, these words of Your Book affright not those little ones of good hope, treating few of high things in a humble fashion, and few things in varied ways. But let all, whom I acknowledge to see and speak the truth in these words, love one another, and equally love You, our God, fountain of truth — if we thirst not for vain things, but for it; yea, let us so honour this servant of Yours, the dispenser of this Scripture, full of Your Spirit, as to believe that when You revealed Yourself to him, and he wrote these things, he intended that which in them chiefly excels both for light of truth and fruitfulness of profit.

When one person says, "Moses meant what I think," and another says, "No, he meant what I think," I believe I speak more reverently when I say, "Why not both, if both are true?" And if there is a third truth, or a fourth, and if anyone finds any entirely different truth in those words, why should we not believe that Moses saw all of these? After all, the one God shaped the Holy Scriptures through him to speak to the understanding of many people who would see true but different things in them. I certainly—and I declare this fearlessly from my heart—if I were writing something meant to have the highest authority, I would prefer to write in such a way that whatever truth anyone might grasp about these matters would be reflected in my words, rather than stating one true interpretation so plainly that I would exclude other interpretations, as long as any falsehood in them would not trouble me. Therefore, O my God, I am unwilling to be so stubborn as to refuse to believe that You gave this man Moses such great insight. Surely, when he wrote those words, he perceived and thought whatever truth we have been able to discover, and indeed whatever we have not been able to discover, nor are yet able to discover, though it may still be found in them.

42. Thus, when one shall say, He [ Moses] meant as I do, and another, Nay, but as I do, I suppose that I am speaking more religiously when I say, Why not rather as both, if both be true? And if there be a third truth, or a fourth, and if any one seek any truth altogether different in those words, why may not he be believed to have seen all these, through whom one God has tempered the Holy Scriptures to the senses of many, about to see therein things true but different? I certainly — and I fearlessly declare it from my heart — were I to write anything to have the highest authority, should prefer so to write, that whatever of truth any one might apprehend concerning these matters, my words should re-echo, rather than that I should set down one true opinion so clearly on this as that I should exclude the rest, that which was false in which could not offend me. Therefore am I unwilling, O my God, to be so headstrong as not to believe that from You this man [ Moses] has received so much. He, surely, when he wrote those words, perceived and thought whatever of truth we have been able to discover, yea, and whatever we have not been able, nor yet are able, though still it may be found in them.

Finally, Lord, who are God and not flesh and blood, if a human being perceives something less fully, can anything be hidden from Your good Spirit, who will lead me into the land of uprightness? You were going to reveal through those words something to future readers, even though the one who spoke them chose just one meaning among the many interpretations that could have been found. If this is the case, let what he thought be more exalted than the others. But show us, Lord, either that same meaning or any other true one that pleases You. Whether You reveal to us what You showed to that servant of Yours, or something else prompted by the same words, feed us and do not let error deceive us. Look, Lord my God, at how much we have written about just a few words—how much, I ask You! What strength of ours, what span of time would be enough to treat all Your books this way? So permit me to confess to You more briefly in these matters and to choose one true, certain, and good sense that You inspire, even though many senses present themselves—and where many do exist, I may choose. This is the faith of my confession: if I say what Your minister meant, rightly and profitably, I should strive for that. But if I don't achieve it, I may still say what Your Truth wanted to say to me through those words—the same Truth that also said to him what it wanted.

43. Finally, O Lord, who art God, and not flesh and blood, if man does see anything less, can anything lie hidden from Your good Spirit, who shall lead me into the land of uprightness, which You Yourself, by those words, were about to reveal to future readers, although he through whom they were spoken, amid the many interpretations that might have been found, fixed on but one? Which, if it be so, let that which he thought on be more exalted than the rest. But to us, O Lord, either point out the same, or any other true one which may be pleasing unto You; so that whether You make known to us that which You did to that man of Yours, or some other by occasion of the same words, yet You may feed us, not error deceive us. Behold, O Lord my God, how many things we have written concerning a few words — how many, I beseech You! What strength of ours, what ages would suffice for all Your books after this manner? Permit me, therefore, in these more briefly to confess unto You, and to select some one true, certain, and good sense, that You shall inspire, although many senses offer themselves, where many, indeed, I may; this being the faith of my confession, that if I should say that which Your minister felt, rightly and profitably, this I should strive for; the which if I shall not attain, yet I may say that which Your Truth willed through Its words to say unto me, which said also unto him what It willed.