ing the resurrection of the flesh, and rather perience of things past (as physicians also
SO THE WORKS OF ST. AUGUSTIN. [Boox IV.
through the actual history of places and times, or have trusted the written experience of others? Wherefore it is the less to be wondered at, that they have utterly failed in searching out the succession of more lengthened ages, and in finding any goal of that course, down which, as though down a river, the human race is sailing, and the transition thence of each to its own appropriate end. For these are subjects which historians could not describe, inasmuch as they are far in the future, and have been experienced and related by no one. Nor have those philosophers, who have profited better than others in that high and eternal science, been able to grasp such subjects with the understanding; otherwise they would not be inquiring as they could into past things of the kind, such as are in the province of historians, but rather would foreknow also things future; and those who are able to do this are called by them soothsayers, but by us prophets: sin to which the divine law is more opposed, and over which that proudest of spirits, who is a mediator to things below, but a barrier against things above, receives a greater right of mastery: unless either his secret snares be avoided by going another way, or if he rage openly by means of a sinful people (which Armalek, being interpreted, means), and forbid by fighting the passage to the land of promise, he be overcome by the cross of the Lord, which is prefigured by the holding out of the hands of Moses.* For these persons promise themselves cleansing by their own righteousness for this reason, because some of them have been able to penetrate with the eye of the mind beyond the whole creature, and to touch, though it be in ever so small a part, the light of the unchangeable truth; a thing which they deride many Christians for being not yet able to do, who, in the meantime, live by faith alone. But of what use is it for the proud man, who on that account ts ashamed to embark upon the ship of wood,? to behold from afar his country beyond the sea? Or how can it hurt the humble man not to behold it from so great a distance, when he is actually coming to it by that wood upon which the other disdains to be borne?
CHAP. 17.—IN HOW MANY WAYS THINGS FUTURE ARE FOREKNOWN. NEITHER PHILOSOPHERS, NOR THOSE WHO WERE DISTINGUISHED AMONG THE ANCIENTS, ARE TO BE CONSULTED CONCERNING THE RESURRECTION OF THE DEAD.
CHAP. 16,.—THE OLD PHILOSOPHERS ARE NOT TO BE CONSULTED CONCERNING THE RESURRECTION AND CONCERNING THINGS TO COME.
22.—although the name of prophets, too, is not altogether foreign to their writings. But it makes the greatest possible difference, whether things future are conjectured by experience of things past (as physicians also have committed many things to writing in the way of foresight, which they themselves have noted by experience; or as again husbandmen, or sailors, too, foretell many things; for if such predictions are made a long while before, they are thought to be divinations), or whether such things have already started on their road to come to us, and being seen coming far off, are announced in proportion to the acuteness of the sense of those who see them, by doing which the aerial powers are thought to divine (just as if a person from the top of a mountain were to see far -off some one coming, and were to announce
21. These people also blame us for believing the resurrection of the flesh, and rather
' wish us to believe themselves concerning these | things. As though, because they have been able to understand the high and unchangeable substance by the things which are made,3 for this reason they had a claim to be consulted concerning the revolutions of mutable things, or concerning the connected order of the ages. For pray, because they dispute most truly, and persuade us by most certain proofs, that all things temporal are made after a science that is eternal, are they therefore able to see clearly in the matter of this science itself, or to collect from it, how many kinds of animals there are, what are the seeds of each in their beginnings, what measure in their increase, what numbers run through their conceptions, births, ages, settings; what motions in desiring things according to their nature, and in avoiding the contrary?
Tree it beforehand to those who dwelt close by in the plain); or whether they are either foreannounced to certain men, or are heard by them and again transmitted to other men, by means of holy angels, to whom God shows those things by His Word and His Wisdom, wherein both things future and things past consist; or whether the minds of certain men themselves are so far borne upwards by the Holy Spirit, as to behold, not through the angels, but of themselves, the immoveable
Have they not sought out all these things, not through that unchangeable wisdom, but
1 Ex. xvii. 8-16. 2 [The wood of the cross is meant. of the church was a ship.—W. G. T.
uphe of the ancient symbols
3 Rom, i. 20. ]
Cuar. XVIII. | ON THE TRINITY. SI aid the faithful, to be a witness against the ungodly, causes of things future, in that very highest pinnacle of the universe itself. [And I say, behold, | for the aerial powers, too, hear these things, either by message through angels, or through men; and hear only so much as He judges to be fitting, to whom all things are subject. Many things, too, are foretold by a kind of instinct and inward impulse of such as know them not: as Caiaphas did not know what he said, but being the high priest, he prophesied.*
CHAP, 18.—THE SON OF GOD BECAME INCARNATE IN ORDER THAT WE BEING CLEANSED BY FAITH MAY BE RAISED TO THE UNCHANGEABLE TRUTH.
24. Since, then, we were not fit to take hold of things eternal, and since the foulness of sins weighed us down, which we had contracted by the love of temporal things, and which were implanted in us as it were naturally, from the root of mortality, it was needful that we should be cleansed. But cleansed we could not be, so as to be tempered together > with things eternal, except it were through | things temporal, wherewith we were already tempered together and held fast. For health is at the opposite extreme from disease; but the intermediate process of healing does not lead us to perfect health, unless it has some congruity with the disease. Things temporal that are useless merely deceive the sick; things temporal that are useful take up those that need healing, and pass them on healed, to things eternal. And the rational mind, as when cleansed it owes contemplation to things eternal; so, when needing cleansing, owes faith to things temporal. One even of those who were formerly esteemed wise men among the Greeks has said, The truth stands to faith in the same relation in which eternity stands to that which has a beginning. And he is no doubt right in saying) so. For what we call temporal, he describes | as having had a beginning. And we also) ourselves come under this kind, not only in) respect to the body, but also in respect to the} changeableness of the soul. For that is not} properly called eternal which undergoes any degree of change. Therefore, in so far as we are changeable, in so far we stand apart
23. [herefore, neither concerning the successions of ages, nor concerning the resurrection of the dead, ought we to consult those philosophers, who have understood as much as they could the eternity of the Creator, in whom "' we live, and move, and have our being."? Since, knowing God through those things which are made, they have not glorified Him as God, neither were thankful; but professing themselves wise, they became fools. And whereas they were not fit to fix the eye of the mind so firmly upon the eternity of the spiritual and unchangeable nature, as to be able to see, in the wisdom itself of the Creator and Governor of the universe, those revolutions of the ages, which in that wisdom were already and were always, but here were about to be so that as yet they were not; or, again, to see therein those changes for the better, not of the souls only, but also of the bodies of men, even to the perfection of their proper measure; whereas then, I say, they were in no way fit to see these things therein, they were not even judged worthy of receiving any announcement of them by the holy angels; whether externally through the senses of the body, or by interior revelations exhibited in the spirit; as these things actually were manifested to our fathers, who were gifted with true piety, and who by foretelling them, obtaining credence either by present signs, or by events close at hand, which turned out as they had foretold, earned authority to be believed respecting things remotely future, even to the end of the world. But the proud and deceitful powers of the air, even if they are found to have said through their soothsayers some things of the fellowship and citizenship of the saints, and of the true Mediator, which they heard from the holy prophets or the angels, did so with the purpose of seducing even the faithful ones of God, if they could, by these alien truths, to revolt to their own proper falsehoods. But God did this by those who knew not what they said, in order that the truth might sound abroad from all sides, to from eternity. But life eternal is promised to us through the truth, from the clear knowledge of which, again, our faith stands as far apart as mortality does from eternity. We then now put faith in things done in time on our account, and by that faith itself we are cleansed; in order that when we have come to sight, as truth follows faith, so eternity may follow upon mortality. And therefore, since our faith will become truth, when we have attained to that which is promised to us who believe: and that which is promised us is eternal life; and the Truth (not that which shall come to be according as our faith shall be, but that truth which is always, because in it is eternity,—the Truth then) has said, '' And this is life eternal, that
3 Rom. i, 21, 22. t John xi, 51. 2 Acts xvii. 28.
82 THE WORKS OF ST. AUGUSTIN. [Book IV.
they might know Thee the only true God, and Jesus Christ, whom Thou hast sent:''* when our faith by seeing shall come to be truth, then eternity shall possess our now changed mortality. And until this shall take place, and in order that it may take place,—because we adapt the faith of belief to things which have a beginning, as in things eternal we hope for the truth of contemplation, lest the faith of mortal life should be at discord with the truth of eternal life,—the Truth itself, coeternal with the Father, took a_ beginning from earth,? when the Son of God so came as to become the Son of man, and to take to Himself our faith, that He might thereby lead us on to His own truth, who so undertook our mortality, as not to lose His own eternity. For truth stands to faith in the relation in which eternity stands to that which has a beginning. Therefore, we must needs so be cleansed, that we may come to have such a beginning as remains eternal, that we may not have one, beginning in faith, and another in truth. Neither could we pass to things eternal from the condition of having a beginning, unless we were transferred, by union of the eternal to ourselves through our own beginning, to His own eternity. Therefore our faith has, in some measure, now followed thither, whither He in whom we have believed has ascended; born,3 dead, risen again, taken up. Of these four things, we knew the first two in ourselves. For we know that men both have a beginning and die. But the remaining two, that is, to be raised, and to be taken up, we rightly hope will be in us, because we have believed them done in Him. Since, therefore, in Him that, too, which had a beginning has passed over to eternity, in ourselves also it will so pass over, when faith shall have arrived at truth. For to those who thus believe, in order that they might remain in the word of faith, and being thence led on to the truth, and through that to eternity, might be freed from death, He speaks thus: "Tf ye continue in my word, then are ye my
CHAP. I9.—IN WHAT MANNER THE SON WAS SENT AND PROCLAIMED BEFOREHAND. HOW
IN THE SENDING OF HIS BIRTH IN THE FLESH HE WAS MADE LESS WITHOUT DETRIMENT TO
HIS EQUALITY WITH THE FATHER.
25. Behold, then, why the Son of God was sent; nay, rather behold what it is for the Son of God to be sent. Whatever things they were which were wrought in time, with a view to produce faith, whereby we might be cleansed so as to contemplate truth, in things that have a beginning, which have been put forth from eternity, and are referred back to eternity: these were either testimonies of this mission, or they were the mission itself of the Son of God. But some of these testimonies announced Him beforehand as to come, some testified that He had come already. For that He was made a creature by whom the whole creation was made, must needs find a witness in the whole creation. For except one were preached by the sending of many [witnesses ] one would not be bound to, the sending away of many. And unless there were such testimonies as should seem to be great to those who are lowly, it would not be believed, that
He being great should make men great, who as lowly was sent to the lowly. For the heaven and the earth and all things in them are incomparably greater works of the Son of God, since all things were made by Him, than the signs and the portents which broke forth in testimony of Him. But yet men, in order that, being lowly, they might believe these great things to have been wrought by Him, trembled at those lowly things, as if they had been great.
26. '* When, therefore, the fullness of time was come, God sent forth His Son, made of a woman, made under the Law;''5 to sucha degree lowly, that He was ''made;"' in this way therefore sent, in that He was made. If, therefore, the greater sends the less, we too, acknowledge Him to have been made less; and in so far less, in so far as made; and in so far made, in so far as sent. For disciples indeed.'' And as though they would ask, With what fruit? He proceeds to say, "*And ye shall know the truth.'' And again, as though they would say, Of what good is truth to mortal men? ''And the truth,'' He says, ""shall make you free.''4 From what, except from death, from corruption, from changeableness? Since truth remains immortal, incorrupt, unchangeable. But true immortality, true incorruptibility, true unchangeableness, is eternity itself.
He sent forth His Son made of a woman."' And yet, because all things were made by Him, not only before He was made and sent, but before all things were at all, we confess the same to be equal to the sender, whom we call less, as having been sent. In what way, then, could He be seen by the fathers, when certain angelical visions were shown to them, before that fullness of time at which it was fitting He should be sent, and so before He was sent, at a time when not yet sent He was seen as He is equal with the Father? For
2 Ps, Ixxxv. 11. 4 John viii. 31. 32. t John xvii. 3. 3 Ortus.
5 Gal. iv. 4.