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For my own part, indeed, as I dare not say that there ever was a
time when the Lord God was not Lord, so I ought not to doubt that
man had no existence before time, and was first created in time. But
when I consider what God could be the Lord of, if there was not
always some creature, I shrink from making any assertion, remembering
my own insignificance, and that it is written, "What man is he that
can know the counsel of God? or who can think what the will of the
Lord is? For the thoughts of mortal men are timid, and our devices
are but uncertain. For the corruptible body presseth down the soul,
and the earthly tabernacle weigheth down the mind that museth upon many
things."' Many things certainly do I muse upon in this earthly
tabernacle, because the one thing which is true among the many, or
beyond the many, I cannot find. If, then, among these many
thoughts, I say that there have always been creatures for Him to be
Lord of, who is always and ever has been Lord, but that these
creatures have not always been the same, but succeeded one another
(for we would not seem to say that any is co-eternal with the
Creator, an assertion condemned equally by faith and sound reason),
I must take care lest I fall into the absurd and ignorant error of
maintaining that by these successions and changes mortal creatures have
always existed, whereas the immortal creatures had not begun to exist
until the date of our own world, when the angels were created; if at
least the angels are intended by that light which was first made, or,
rather, by that heaven of which it is said, "In the beginning God
created the heavens and the earth." The angels, at least did not
exist before they were created; for if we say that they have always
existed, we shall seem to make them co-eternal with the Creator.
Again, if I say that the angels were not created in time, but
existed before all times, as those over whom God, who has ever been
Sovereign, exercised His sovereignty, then I shall be asked
whether, if they were created before all time, they, being
creatures, could possibly always exist. It may perhaps be replied,
Why not always, since that which is in all time may very properly be
said to be "always?" Now so true is it that these angels have
existed in all time that even before time was they were created; if at
least time began with the heavens, and the angels existed before the
heavens. And if time was even before the heavenly bodies, not indeed
marked by hours, days, months, and years, for these measures of
time's periods which are commonly and properly called times, did
manifestly begin with the motion of the heavenly bodies, and so God
said, when He appointed them, "Let them be for signs, and for
seasons, and for days, and for years," if, I say, time was before
these heavenly bodies by some changing movement, whose parts succeeded
one another and could not exist simultaneously, and if there was some
such movement among the angels which necessitated the existence of
time, and that they from their very creation should be subject to these
temporal changes, then they have existed in all time, for time came
into being along with them. And who will say that what was in all
time, was not always?
But if I make such a reply, it will be said to me, How, then, are
they not co-eternal with the Creator, if He and they always have
been? How even can they be said to have been created, if we are to
understand that they have always existed? What shall we reply to
this? Shall we say that both statements are true? that they always
have been, since they have been in all time, they being created along
with time, or time along with them, and yet that also they were
created? For, similarly, we will not deny that time itself was
created, though no one doubts that time has been in all time; for if
it has not been in all time, then there was a time when there was no
time. But the most foolish person could not make such an assertion.
For we can reasonably say there was a time when Rome was not; there
was a time when Jerusalem was not; there was a time when Abraham was
not; there was a time when man was not, and so on: in fine, if the
world was not made at the commencement of time, but after some time had
elapsed, we can say there was a time when the world was not. But to
say there was a time when time was not, is as absurd as to say there
was a man when there was no man; or, this world was when this world
was not. For if we are not referring to the same object, the form of
expression may be used, as, there was another man when this man was
not. Thus we can reasonably say there was another time when this time
was not; but not the merest simpleton could say there was a time when
there was no time. As, then, we say that time was created, though
we also say that it always has been, since in all time time has been,
so it does not follow that if the angels have always been, they were
therefore not created. For we say that they have always been, because
they have been in all time; and we say they have been in all time,
because time itself could no wise be without them For where there is no
creature whose changing movements admit of succession, there cannot be
time at all. And consequently, even if they have always existed,
they were created; neither, if they have always existed, are they
therefore co-eternal with the Creator. For He has always existed in
unchangeable eternity; while they were created, and are said to have
been always, because they have been in all time, time being impossible
without the creature. But time passing away by its changefulness,
cannot be co eternal with changeless eternity. And consequently,
though the immortality of the angels does not pass in time, does not
become past as if now it were not, nor has a future as if it were not
yet, still their movements, which are the basis of time, do pass from
future to past; and therefore they cannot be co-eternal with the
Creator, in whose movement we cannot say that there has been that
which now is not, or shall be that which is not yet. Wherefore, if
God always has been Lord, He has always had creatures under His
dominion, creatures, however, not begotten of Him, but created by
Him out of nothing; nor co-eternal with Him, for He was before
them though at no time without them, because He preceded them, not by
the lapse of time, but by His abiding eternity. But if I make this
reply to those who demand how He was always Creator, always Lord,
if there were not always a subject creation; or how this was created,
and not rather co-eternal with its Creator, if it always was, I
fear I may be accused of recklessly affirming what I know not,
instead of teaching what I know. I return, therefore, to that which
our Creator has seen fit that we should know; and those things which
He has allowed the abler men to know in this life, or has reserved to
be known in the next by the perfected saints, I acknowledge to be
beyond my capacity. But I have thought it right to discuss these
matters without making positive assertions, that they who read may be
warned to abstain from hazardous questions, and may not deem themselves
fit for everything. Let them rather endeavor to obey the wholesome
injunction of the apostle, when he says, "For I say, through the
grace given unto me, to every man that is among you, not to think of
himself more highly than he ought to think; but to think soberly,
according as God hath dealt to every man the measure of faith." For
if an infant receive nourishment suited to its strength, it becomes
capable, as it grows, of taking more; but if its strength and
capacity be overtaxed, it dwines away in place of growing.
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