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neighbour, why am I less moved if some other man be unjustly dispraised than if it be myself? Why am I more irritated at that reproach which is cast upon myself, than at that which is with equal injustice cast upon another in my presence? Am I ignorant of this also? or does it remain that I deceive myself, and do not the "truth" before Thee in my heart and tongue? Put such madness far from me, O Lord, lest my mouth be to me the oil of sinners, to anoint my head."

DANGER.

mad, or astray on all things, be praised by all men, or, being firm and well-assured in the truth, be blamed by all, I see which I should choose. Yet would I be unwilling that the approval of another should even add to my joy for any good I have. Yet I admit that it doth increase it, and, more than that, that dispraise doth diminish it. And when I am disquieted at this misery of mine, an excuse presents itself to me, the value of which Thou, God, knowest, for it renders me uncertain. For since it is not continency alone that Thou hast enjoined upon us, that is, from what things to hold back our love, CHAP. XXXVIII.—VAIN-GLORY IS THE HIGHEST but righteousness also, that is, upon what to bestow it, and hast wished us to love not Thee 63. "I am poor and needy," yet better am only, but also our neighbour,'-often, when I while in secret groanings I displease myself, gratified by intelligent praise, I appear to myself and seek for Thy mercy, until what is lacking to be gratified by the proficiency or towardliness in me be renewed and made complete, even up of my neighbour, and again to be sorry for evil to that peace of which the eye of the proud is in him when I hear him dispraise either that ignorant. Yet the word which proceedeth out which he understands not, or is good. For I am of the mouth, and actions known to men, have sometimes grieved at mine own praise, either a most dangerous temptation from the love of when those things which I am displeased at in praise, which, for the establishing of a certain myself be praised in me, or even lesser and excellency of our own, gathers together solicited trifling goods are more valued than they should suffrages. It tempts, even when within I rebe. But, again, how do I know whether I am prove myself for it, on the very ground that it thus affected, because I am unwilling that he who is reproved; and often man glories more vainly praiseth me should differ from me concerning of the very scorn of vain-glory; wherefore it is myself not as being moved with consideration not any longer scorn of vain-glory whereof it for him, but because the same good things which glories, for he does not truly contemn it when please me in myself are more pleasing to me he inwardly glories. when they also please another? For, in a sort, I am not praised when my judgment of myself is not praised; since either those things which are displeasing to me are praised, or those more so which are less pleasing to me. Am I then uncertain of myself in this matter? 62., Behold, O Truth, in Thee do I see that I ought not to be moved at my own praises for my own sake, but for my neighbour's good. concerning this I know less of myself than dosting pleasure in things not good as if they were Thou. I beseech Thee now, O my God, to reveal to me myself also, that I may confess unto my brethren, who are to pray for me, what I find in myself weak. Once again let me more diligently examine myself. If, in mine own praise, I am moved with consideration for my

And whether it be so, in truth I know not. For

1 Lev. xix. 18. See book xii. secs. 35, 41, below.

of men.

It may be well, in connection with the striking piece of soulanatomy in this and the last two sections, to advert to other passages in which Augustin speaks of the temptation arising from the praise In Serm. cccxxxix. 1, he says that he does not altogether dislike praise when it comes from the good, though feeling it to be a snare, and does not reject it: "Ne ingrati sint quibus prædico." That is, as he says above, he accepted it for his "neighbour's good," since, had his neighbour not been ready to give praise, it would have indicated a wrong condition of heart in him. We are, therefore, as he argues in his De Serm. Dom, in Mon. ii. 1, 2, 6, to see that the design of our acts be not that men should see and praise us (compare also Enarr. in Ps. lxv. 2). If they praise us it is well, since it shows that their heart is right; but if we "act rightly only because of the praise of men" (Matt. vi. 2, 5), we seek our own glory and not that of God. See also Serms. xciii. 9, clix. 10, etc.; and De Civ. Dei, v. 13, 14.

CHAP. XXXIX.-OF THE VICE OF THOSE WHO,

WHILE PLEASING THEMSELVES, DISPLEASE GOD.

64. Within also, within is another evil, arising out of the same kind of temptation; whereby they become empty who please themselves in themselves, although they please not, or displease, selves, they much displease Thee, not merely takor aim at pleasing others. But in pleasing them

their own; or even as if in Thine, yet as though good, but in Thy good things as though they were of their own merits; or even as if though of Thy grace, yet not with friendly rejoicings, but and similar perils and labours Thou perceivest as envying that grace to others. In all these the trembling of my heart, and I rather feel my wounds to be cured by Thee than not inflicted by me.

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CHAP. XL.—THE ONLY SAFE RESTING-PLACE FOR brightness, and being beaten back I exclaimed,

THE SOUL IS TO BE FOUND IN GOD.

65. Where hast Thou not accompanied me, O Truth, teaching me both what to avoid and what to desire, when I submitted to Thee what I could perceive of sublunary things, and asked Thy counsel? With my external senses, as I could, I viewed the world, and noted the life

which my body derives from me, and these my

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deignest not to be enjoyed with a lie.

CHAP. XLII.-IN WHAT MANNER MANY SOUGHT

THE MEDIATOR.

senses. Thence I advanced inwardly into the recesses of my memory,-the manifold rooms, wondrously full of multitudinous wealth; and I considered and was afraid, and could discern 67. Whom could I find to reconcile me to none of these things without Thee, and found Thee? Was I to solicit the angels? By what none of them to be Thee. Nor was I myself prayer? By what sacraments? Many striving the discoverer of these things,-I, who went to return unto Thee, and not able of themover them all, and laboured to distinguish and selves, have, as I am told, tried this, and have to value everything according to its dignity, fallen into a longing for curious visions, and accepting some things upon the report of my were held worthy to be deceived. For they, senses, and questioning about others which I being exalted, sought Thee by the pride of felt to be mixed up with myself, distinguishing learning, thrusting themselves forward rather and numbering the reporters themselves, and in than beating their breasts, and so by correthe vast storehouse of my memory investigating some things, laying up others, taking out others. Neither was I myself when I did this (that is, that ability of mine whereby I did it), nor was it Thou, for Thou art that never-failing light which I took counsel of as to them all, whether they were what they were, and what was their worth; and I heard Thee teaching and commanding me. And this I do often; this is a delight to me, and, as far as I can get relief from necessary duties, to this gratification do I resort. Nor in all these which I review when consulting Thee, find I a secure place for my soul, save in Thee, into whom my scattered members may be gathered together, and nothing of me depart from Thee." And sometimes Thou dost introduce me to a most rare affection, inwardly, to an inexplicable sweetness, which, if it should be perfected in me, I know not to what point that life might not arrive. But by these wretched weights of mine do I relapse into these things, and am sucked in by my old customs, and am held, and sorrow much, yet am much held. To such an extent does the burden of habit press us down. In this way I can be, but will not; in that I will, but cannot,-on both ways miserable.

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spondence of heart drew unto themselves the princes of the air,' the conspirators and companions in pride, by whom, through the power of magic, they were deceived, seeking a mediator by whom they might be cleansed; but none was there. For the devil it was, transforming himself into an angel of light. And he much allured proud flesh, in that he had no fleshly body. For they were mortal, and sinful; but Thou, O Lord, to whom they arrogantly sought to be reconciled, art immortal, and sinless. But a mediator between God and man ought to have something like unto God, and something like unto man; lest being in both like unto man, he should be far from God; or if in both like unto God, he should be far from man, and so should not be a mediator. That deceitful mediator, then, by whom in Thy secret judgments pride deserved to be deceived, hath one thing in common with man, that is, sin; another he would appear to have with God, and, not being clothed with mortality of flesh, would boast that he was immortal. 10 But since the wages of sin is death," " this hath he in common with men, that together with them he should be condemned to death.

66

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EFFICACIOUS MEDIATOR.

31 10

CHAP. XLIII.—THAT JESUS CHRIST, AT THE SAME Thou loved us, for whom He, who thought it TIME GOD AND MAN, IS THE TRUE AND MOST no robbery to be equal with Thee, "became obedient unto death, even the death of the 68. But the true Mediator, whom in Thy " He alone "free among the dead," cross; secret mercy Thou hast pointed out to the that had power to lay down His life, and power humble, and didst send, that by His example1 to take it again;" for us was He unto Thee also they might learn the same humility-that both Victor and Victim, and the Victor as be"Mediator between God and men, the man ing the Victim; for us was He unto Thee both Christ Jesus,' ," appeared between mortal sinPriest and Sacrifice, and Priest as being the ners and the immortal Just One-mortal with Sacrifice; of slaves making us Thy sons, by bemen, just with God; that because the rewarding born of Thee, and serving us. Rightly, of righteousness is life and peace, He might, by righteousness conjoined with God, cancel the death of justified sinners, which He willed to have in common with them. Hence He was

4

pointed out to holy men of old; to the intent that they, through faith in His Passion to come, even as we through faith in that which is past, might be saved. For as man He was Mediator; but as the Word He was not between, because equal to God, and God with God, and together with the Holy Spirit one God.

5

69. How hast Thou loved us,' O good Father, who sparedst not Thine only Son, but deliveredst Him up for us wicked ones!

1 See notes 3, p. 71, and 9 and 11, p. 74, above. 1 Tim. ii. 5.

How hast

3. Not that our Lord is to be supposed, as some have held, to have been under the law of death in Adam, because "in Adam all die" (1 Cor. xv. 22; see the whole of c. 23, in De Civ. Dei, xiii., and compare ix. sec. 34, note 3, above); for he says in Serm. ccxxxii. 5: As there was nothing in us from which life could spring, so there was nothing in Him from which death could come." He laid down His life (John x. 18), and as being partaker of the divine nature, could see no corruption (Acts ii, 27). This is the explanation Augustin gives in his comment on Ps. lxxxv. 5 (quoted in the next section) of Christ's being "free among the dead." So also in his De Trin. xiii, 18, he says he was thus free because "solus enim a debito mortis liber est mortuus." The true analogy between the first and second Adam is surely then to be found in our Lord's being free from the law of death by reason of His divine nature, and Adam before his transgression being able to avert death by partaking of the Tree of Life. Christ was, it is true, a child of Adam, but a child of Adam miraculously born. See note 3, p. 73, above.

See De Trin. iv. 2; and Trench, Hulsean Lectures (1845),

latter part of lect. iv.

Medius, alluding to mediator immediately before. See his De Civ. Dei, ix. 15, and xi. 2, for an enlargement of this distinction between Christ as man and Christ as the Word. Compare also De Trin. i. 20 and xiii. 13; and Mansel, Bampton Lectures, lect. v.

note 20.

6 Some MSS. omit Cum spiritu sancto.

then, is my hope strongly fixed on Him, that Thou wilt heal all my diseases 12 by Him who sitteth at Thy right hand and maketh intercession for us; 13 else should I utterly despair." For numerous and great are my infirmities, yea, numerous and great are they; but Thy medicine is greater. We might think that Thy Word was removed from union with man, and despair of ourselves had He not been “made flesh and dwelt among us.” 15

18

70. Terrified by my sins and the load of my misery, I had resolved in my heart, and meditated flight into the wilderness; 16 but Thou didst forbid me, and didst strengthen me, saying, therefore, Christ "died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them."'" Behold, O Lord, I cast my care upon Thee, that I may live, and "behold wondrous things out of Thy law."' 19 Thou knowest my unskilfulness and my infirmities; teach me, and heal me. Thine only Son-He "in whom are hid all the treasures of wisdom and knowledge ""-hath redeemed me with His blood. Let not the proud speak evil of me," because I consider my ransom, and eat and drink, and distribute; and poor, desire to be satisfied from Him, together with those who eat and are satisfied, and they praise the Lord that seek him."

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20

sunt enim mundus, non permanens inimicus, qualis est mundis dam nationi prædestinatus.' On Christ being a ransom for all, see Archbishop Thomson, Bampton Lectures, lect. vii. part 5, and • Phil. ii. 6, 8.

note 101.

10 Ps. lxxxviii. 5; see sec. 68, note, above.

11 John x. 18.

12 Ps. ciii. 3.

13 Rom. viii. 34.

14 See note 11, p. 140, above.

15 John i. 14.

16 Ps. lv. 7.
17 2 Cor. v. 15.
18 Ps. lv. 22.

19 Ps. cxix. 18.

7 Christ did not, as in the words of a well-known hymn, "change the wrath to love." For, as Augustin remarks in a very beautiful passage in Ev. Joh. Tract. cx. 6, God loved us before the foundation of the world, and the reconcilement wrought by Christ must not be "so understood as if the Son reconciled us unto Him in this respect, that He now began to love those whom He formerly hated, in the same way as enemy is reconciled to enemy, so that thereafter they become friends, and mutual love takes the place of their mutual hatred; but we were reconciled unto Him who already loved us, but with whom we were at enmity because of our sin. Whether I say the truth on this let the apostle testify, when he says: 'God commendeth His love towards us, in that, while we were yet sinners, Christ died for us (Rom. v. 8, 9). He similarly applies the text last quoted in his De Trin. xiii. 15. See also ibid. sec. 21, where 21 Ps. cxix. 122, Old Ver. He may perhaps here allude to the he speaks of the wrath of God, and ibid. iv. 2. Compare Arch-spiritual pride of the Donatists, who, holding rigid views as to purbishop Thomson, Bampton Lectures, lect. vii., and note 95. ity of discipline, disparaged both his life and doctrine, pointing to his Manichæanism and the sinfulness of life before baptism. In his Answer to Petilian, iii. 11, 20, etc., and Serm. 3, sec. 19, on Ps. xxxvi., he alludes at length to the charges brought against him, referring then finally to his own confessions in book iii. above. 23 Ps. xxii. 26. Augustin probably alludes here to the Lord's Supper, in accordance with the general Patristic interpretation.

8 Rom. viii. 34, which is not "for us wicked ones," but " for us all," as the Authorized Version has it; and we must not narrow the words. Augustin, in Ev. Joh. Tract. cx. 2, it will be remembered, when commenting on John xvii. 21, "that they all may be that the world may believe Thou hast sent me," limits "the world" to the believing world, and continues (ibid. sec. 4), "Ipsi

one.

20 Col. ii. 3. Compare Dean Mansel, Bampton Lectures, lect. v. and note 22.

BOOK XI.

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THE DESIGN OF HIS CONFESSIONS BEING DECLARED, HE SEEKS FROM GOD the KNOWLEDGE of the HOLY SCRIPTURES, AND BEGINS TO 'EXPOUND THE WORDS of Genesis 1. 1, CONCERNING THE CREATION OF THE WORLD. THE QUESTIONS OF RASH DISPUTERS BEING REFUTED, WHAT DID GOD BEFORE HE CREATED THE WORLD?" THAT HE MIGHT THE BETTER OVERCOME HIS OPPONENTS, HE ADDS A COPIOUS DISQUISITION CONCERNING TIME,

CHAP. I.—BY COnfession he deSIRES TO STIMU-
LATE TOWARDS GOD HIS OWN LOVE AND THAT

OF HIS READERS.

and to dispense Thy Sacrament unto Thy people? And if I suffice to utter these things in order, the drops of time are dear to me. Long 1. O LORD, since eternity is Thine, art Thou time have I burned to meditate in Thy law, and ignorant of the things which I say unto Thee? in it to confess to Thee my knowledge and ignoÖr seest Thou at the time that which cometh rance, the beginning of Thine enlightening, to pass in time? Why, therefore, do I place and the remains of my darkness, until infirmbefore Thee so many relations of things? Not ity be swallowed up by strength. And I would surely that Thou mightest know them through not that to aught else those hours should flow me, but that I may awaken my own love and away, which I find free from the necessities of that of my readers towards Thee, that we may and of the service which we owe to men, and refreshing my body, and the care of my mind, all say, "Great is the Lord, and greatly to be praised." I have already said, and shall say, which, though we owe not, even yet we pay.' for the love of Thy love do I this. For we also pray, and yet Truth says, "Your Father knoweth what things ye have need of before ye

ask Him." Therefore do we make known
unto Thee our love, in confessing unto Thee
our own miseries and Thy mercies upon us,
that Thou mayest free us altogether, since Thou
hast begun, that we may cease to be wretched
in ourselves, and that we may be blessed in
Thee; since Thou hast called us, that we may
be poor in spirit, and meek, and mourners, and
hungering and athirst after righteousness, and
merciful, and pure in heart, and peacemakers.3
Behold, I have told unto Thee many things,
which I could and which I would, for Thou first
wouldest that I should confess unto Thee, the
Lord my God, for Thou art good, since
"mercy endureth for ever."4

Thy

3. O Lord my God, hear my prayer, and let Thy mercy regard my longing, since it burns benefit brotherly charity; and Thou seest into not for myself alone, but because it desires to my heart, that so it is. and do Thou give what I Thee the service of my For "I am poor and needy,' all that call upon Thee, who free from care

I would sacrifice to may offer unto Thee. thought and tongue;

"8 Thou rich unto

carest for us. Circumcise from all rashness and

5 He very touchingly alludes in Serm, ccclv, 2 to the way in which

he was forced against his will (as was frequently the custom in those days), first, to become a presbyter (A.D. 391), and, four years later, coadjutor to Valerius, Bishop of Hippo (Ep. xxxi. 4, and Ep. ccxiii. fish a monastery, and to this end he sold his patrimony, "which 4), whom on his death he succeeded. His own wish was to estab consisted of only a few small fields" (Ep. cxxvi. 7). He absolutely dreaded to become a bishop, and as he knew his name was highly esteemed in the Church, he avoided cities in which the see was

vacant. His former backsliding had made him humble; and he tells us in the sermon above referred to," Cavebam hoc, et agebam quantam poteram, ut in loco humili salvarer ne in alto periclitarer." CHAP. II—HE BEGS OF GOD THAT THROUGH THE Augustin also alludes to his ordination in Ep. xxi., addressed to Bishop Valerius.

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6" He alludes to the hour-glasses of his time, which went by water, as ours do now by sand."-W. W.

invaded by those who sought his arbitration or judicial decision in secular matters, and in his De Op. Monach. sec. 37, he says, what many who have much mental toil will readily appreciate, that he would rather have spent the time not occupied in prayer and the study of the Scriptures in working with his hands, as did the monks,

7 Augustin, in common with other bishops, had his time much

than have to bear these tumultuosissimas perplexitates. In the
year 426 we find him (Ep. ccxiii.) designating Eraclius, in public
assembly, as his successor in the see, and to relieve him (though,
meanwhile, remaining a presbyter) of these anxious duties. See
vi. sec. 15, and note 1, above; and also ibid. sec. 3.
8 Ps. lxxxvi. 1.

9 Rom. x. 12.

from all lying my inward and outward lips.1 4. Lord, have mercy on me and hear my Let Thy Scriptures be my chaste delights. desire. For I think that it is not of the earth, Neither let me be deceived in them, nor de- nor of gold and silver, and precious stones, nor ceive out of them.' Lord, hear and pity, O gorgeous apparel, nor honours and powers, nor Lord my God, light of the blind, and strength the pleasures of the flesh, nor necessaries for the of the weak; even also light of those that see, body, and this life of our pilgrimage; all which and strength of the strong, hearken unto my are added to those that seek Thy kingdom and soul, and hear it crying "out of the depths." Thy righteousness. Behold, O Lord my God, For unless Thine ears be present in the depths whence is my desire. The unrighteous have told also, whither shall we go? whither shall we cry? me of delights, but not such as Thy law, O "The day is Thine, and the night also is Thine." Lord. Behold whence is my desire. Behold, At Thy nod the moments flee by. Grant thereof Father, look and see, and approve; and let it space for our meditations amongst the hidden be pleasing in the sight of Thy mercy, that I things of Thy law, nor close it against us who may find grace before Thee, that the secret knock. For not in vain hast Thou willed that things of Thy Word may be opened unto me the obscure secret of so many pages should be when I knock.' I beseech, by our Lord Jesus written. Nor is it that those forests have not Christ, Thy Son, "the Man of Thy right hand, their harts, betaking themselves therein, and the Son of man, whom Thou madest strong for ranging, and walking, and feeding, lying down, Thyself," 10 as Thy Mediator and ours, through and ruminating. Perfect me, O Lord, and reveal whom Thou hast sought us, although not seekthem unto me. Behold, Thy voice is my joy, ing Thee, but didst seek us that we might seek Thy voice surpasseth the abundance of pleasures. Thee,"-Thy Word through whom Thou hast Give that which I love, for I do love; and this made all things," and amongst them me also,— hast Thou given. Abandon not Thine own Thy Only-begotten, through whom Thou hast gifts, nor despise Thy grass that thirsteth. Let called to adoption the believing people, and me confess unto Thee whatsoever I shall have therein me also. I beseech Thee through Him, found in Thy books, and let me hear the voice who sitteth at Thy right hand, and "maketh of praise, and let me imbibe Thee, and reflect intercession for us," 18" in whom are hid all on the wonderful things of Thy law; even from treasures of wisdom and knowledge.' Him 15 the beginning, wherein Thou madest the heaven do I seek in Thy books. Of Him did Moses and the earth, unto the everlasting kingdom of write; 16 this saith Himself; this saith the Truth. Thy holy city that is with Thee.

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1 Ex. vi. 12.

2 Augustin is always careful to distinguish between the certain truths of faith and doctrine which all may know, and the mysteries of Scripture which all have not the ability equally to apprehend. Among the things," he says (De Doctr. Christ. ii. 14), “that are plainly laid down in Scripture, are to be found all matters that concern faith, and the manner of life." As to the Scriptures that are obscure, he is slow to come to conclusions, lest he should be deceived in them or deceive out of them.'" In his De Gen. ad Lit. i. 37, he gives a useful warning against forcing our own meaning on Scripture in doubtful questions, and, ibid. viii. 5, we have the memorable words: "Melius est dubitare de rebus occultis, quam litigare de incertis." For examples of how careful he is in such matters not to go beyond what is written, see his answer to the question raised by Evodius,-a question which reminds us of certain modern speculations (see The Unseen Universe, arts. 61, 201, etc.), -whether the soul on departing from the body has not still a body of some kind, and at least some of the senses proper to a body; and also (Ep. clxiv.) his endeavours to unravel Evodius' difficulties as to Christ's preaching to the spirits in prison (1 Pet. iii. 18-21). Similarly, he says, as to the Antichrist of 2 Thess. ii. 1-7 (De Civ. Dei, xx. 19): "I frankly confess I know not what he means. I will,

nevertheless, mention such conjectures as I have heard or read. See notes, pp. 64 and 92, above.

3 Ps. cxxx. 1.

4 Ps. lxxiv. 16. 5 Ps. xxix. 9. with its thick darkness to symbolize the mysteries of Scripture, while the harts ruminating thereon represent the pious Christian meditating on those mysteries (see vi. sec. 3, note, above). In this same passage he speaks of those who are thus being perfected as overcoming the poisoned tongues. This is an allusion to the fabled power the stags had of enticing serpents from their holes by their breath, and then destroying them. Augustin is very fond of this kind of fable from natural history. In his Enarr. in Ps. cxxix. and cxli., we have similar allusions to the supposed habits of stags: and, ibid. ci., we have the well-known fable of the pelican in its charity reviving its young, and feeding them with its own blood. This use of fables was very common with the mediaval writers, and those familiar with the writings of the sixteenth and seventeenth centuries will recall many illustrations of it amongst the preachers of those days.

In his comment on this place as given in the Old Version, "vox Domini perficientis cervos," he makes the forest

6 Ps. xxvi. 7.

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CHAP. III. HE BEGINS FROM THE CREATION OF
THE WORLD-NOT UNDERSTANDING THE HE-
BREW TEXT.

5. Let me hear and understand how in the beginning Thou didst make the heaven and the earth."

Moses wrote this; he wrote and departed,-passed hence from Thee to Thee. Nor now is he before me; for if he were I would hold him, and ask him, and would adjure him by Thee that he would open unto me these things, and I would lend the ears of my body to the sounds bursting forth from his mouth. And should he speak in the Hebrew tongue, in vain would it beat on my senses, nor would aught touch my mind; but if in Latin, I should know what he said. But whence should I know whether he said what was true? But if I knew this even, should I know it from him? Verily within me, within in the chamber of my thought,

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